Discussion of the evidence regarding the issue of a woman uncovering her face, and that it does not mean that because a woman's face is not an awrah (part of the body that must be covered), it is permissible for a man to look at it.
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The Shaykh : What is your kunya, O honorable Shaykh?
The questioner : Abu 'Ali.
The Shaykh : O Abu 'Ali, I am telling you, do not tire yourself: because I have digested this issue thoroughly, and there is absolutely no narration regarding what I have said. Rather, it is a statement made by some scholars in the path of reconciling certain differing reports. As long as you are reassured that there is no scholarly consensus on this issue and that the scholars have disagreed on it, are you with me or not with me?
The questioner : Yes.
The Shaykh : And you know the saying of Allah the Exalted:[Al-Ahzab 33:4] So I say: As long as you believe with us that this is a matter of scholarly disagreement and that there are those who said that a woman's face is not an awrah (part of the body that must be covered), and I keep going around in circles so that you do not return to the topic of looking. Those who say that a woman's face is not an awrah (part of the body that must be covered) do not mean that it is permissible for a man to look at it. Rather, they combine the negative and the affirmative. They say: A woman's face is not an awrah (part of the body that must be covered); this is the negative. And the affirmative is: It is obligatory for a man not to look at a woman, because this look is forbidden by the explicit text of the Qur'an, as we mentioned earlier.
And I drew your attention to the saying of Allah the Exalted:[An-Nur 24:31]: This does not mean that a man's face is an awrah (part of the body that must be covered) for a woman. But this verse means that it is not permissible for a woman to look at a man's face, and this face is not an awrah (part of the body that must be covered). Likewise, if Allah the Exalted says: [An-Nur 24:30], it does not mean that a woman's face is an awrah (part of the body that must be covered), but rather it means that it is not permissible to look at this face. This is what some, indeed the majority, of the scholars said, as I transmitted with numbers, pages, and volumes in *The Hijab of the Muslim Woman*.
So the majority of scholars say: A woman's face is not an awrah (part of the body that must be covered), and at the same time they say: It is not permissible to look at this face.
As for you, O Abu 'Ali, you infer from the prohibition of looking at something that it is an awrah (part of the body that must be covered), and no Muslim says this. The scholars said in their details: If there is a young boy, a beardless youth with a beautiful face, it is not permissible to look at him because it is a cause of fitnah (trial, discord or temptation), but it does not mean that his face is an awrah (part of the body that must be covered). You infer from something being a cause of fitnah (trial, discord or temptation) that it is an awrah (part of the body that must be covered). There is no necessary connection between the two matters.
Therefore, I have repeatedly and repeatedly asked you: What is the compelling evidence for the Muslim who submits to the word of Allah and the hadith of the Messenger of Allah (peace and blessings be upon him) that a woman's face is an awrah (part of the body that must be covered)? Regardless of the fact that it is not permissible to look, which is an agreed-upon matter. So you brought the verse:[Al-Ahzab 33:59] and then quickly passed over it. What is the basis for using this verse as evidence? The verse says: [Al-Ahzab 33:59]. What does "lower" mean, may Allah reward you?
The questioner : They cover.
The Shaykh : They cover. Okay, cover your face now with this khimar (head covering). You covered it. Can you walk?
The questioner : With one eye, yes, I can.
The Shaykh : No, you cannot. Look, O Abu 'Ali, do not blame me, you have some haste.
First: You say you can, and experience will prove to you that if a woman covers her face with the jilbab (outer garment), is this not a jilbab (outer garment)?
The questioner : Yes.
The Shaykh : Ah, how can you say you can, and quickly you fled from this statement of yours: You said uncover one eye. Where did you get the one eye from?
The questioner : This is the statement of the Salaf (the earliest generations).
The Shaykh : Which Salaf (the earliest generations)?
The questioner : Ibn Mas'ud and others.
The Shaykh : No, it is not from Ibn Mas'ud.
The questioner : I will produce it, if Allah wills.
The Shaykh : Okay, if the time is up.
The questioner : No, not this time.
The Shaykh : Excuse me, I am saying the time is up, we are traveling. But I am telling you, may Allah reward you: Regarding one eye or two eyes from Ibn Mas'ud, you will not find anything. Remember this from me, then search.
The questioner : May Allah will it
The Shaykh : You will find from Ibn 'Abbas, and the narration is weak. You will find from 'Ubaydah al-Salmani, and 'Ubaydah is not a Companion. If 'Ubaydah al-Salmani narrated that from the Messenger (peace be upon him), the hadith would be mursal (a report missing the Companion link) and munqati' (a report with a broken chain). So how is it when it is muqta' (disconnected), meaning mawquf (a report stopping at a Companion)?!
The questioner : He did not say it from the Prophet (peace and blessings be upon him); he described the state of the Salaf (the earliest generations).
The Shaykh : I know, but I say: It is muqta' (disconnected) and mawquf (a report stopping at a Companion). So if he raised it to the Prophet (peace and blessings be upon him), it would be mursal (a report missing the Companion link) and would not be a proof. I am reassured, O Abu 'Ali, that there is no authentic narration from any of the Companions that it is permissible for a woman to uncover one eye or two eyes. And in that case, if he says, for example, let us assume this, then you have contradicted your interpretation of the verse that a woman must cover her face, because the face starts from the hairline of the head to the bottom of the chin. While you say: Uncover one eye or two eyes. The one who says: Uncover one eye or two eyes, maybe she can also uncover her nose. So what is the evidence for this detail?
You return to the narration of Ibn 'Abbas, which is weak and munqati' (a report with a broken chain), and it revolves around Abu Salih, the scribe of al-Layth, who is weak.
If you return to 'Ubaydah, this narration is muqta' (disconnected) and is not a proof.
From Ibn Mas'ud, you will not find anything except that she covers her body. As for mentioning one eye or two eyes from Ibn Mas'ud, this has not been narrated from him at all. Then why do we discard the statements of Ibn 'Abbas?!
That statement was embellished for you, which told you: He used to say before that a woman's face is not an awrah (part of the body that must be covered), then he retracted that.
And what do you say about what was narrated from Ibn 'Umar with a sound chain that the area of a woman's face and her hands is not an awrah (part of the body that must be covered)? So let us assume, for the sake of argument, that Ibn 'Abbas used to say that a woman's face is an awrah (part of the body that must be covered) and then retracted it.
But you have a narration from Ibn 'Umar, authentic in *Musannaf Ibn Abi Shaybah*, which says: "That the area of a woman's face and her hands is not an awrah (part of the body that must be covered)".
The questioner : At what time? It might be during prayer.
The Shaykh : You jumped as is your custom. Now, is the word of Ibn 'Umar absolute or restricted?
The questioner : I am asking.
The Shaykh : I narrated it to you, he says like this: "The area of a woman's face and her hands is not an awrah (part of the body that must be covered)". You are asking me at what time?
I am not speaking about my opinion now. I will tell you: At all times. But we are not on this point. We are now on the point of what is your position regarding what is authentic from Ibn 'Umar with what I mentioned to you. Do you say: For example, this is a mistake? In that case, we say: What is your evidence? You did not bring evidence. You brought the verse:[Al-Ahzab 33:59] and then you contradicted it. You yourself contradicted it, because you permitted her to uncover one eye or two eyes, and this is part of the face.
The questioner : But did Ibn 'Umar (may Allah be pleased with him) say from the Messenger of Allah (peace and blessings be upon him) that a woman's face is not an awrah (part of the body that must be covered)?
The Shaykh : O Shaykh, may Allah reward you, may Allah guide us and you. I am saying: Did the Messenger of Allah say?
The questioner : No.
The Shaykh : I am arguing with you now. You say: Ibn 'Abbas held the view that a woman's face is not an awrah (part of the body that must be covered). Is it permissible for me to ask you: Did he raise that to the Messenger?
It is not permissible for me to ask you this question, because you are speaking about the opinion of Ibn 'Abbas, and I am now speaking about the opinion of Ibn 'Umar.
The questioner : Abu 'Ali.
The Shaykh : O Abu 'Ali, I am telling you, do not tire yourself: because I have digested this issue thoroughly, and there is absolutely no narration regarding what I have said. Rather, it is a statement made by some scholars in the path of reconciling certain differing reports. As long as you are reassured that there is no scholarly consensus on this issue and that the scholars have disagreed on it, are you with me or not with me?
The questioner : Yes.
The Shaykh : And you know the saying of Allah the Exalted:
Allah has not made for a man two hearts in his interior
ما جعل الله لرجلٍ من قلبين في جوفهAnd I drew your attention to the saying of Allah the Exalted:
And tell the believing women to reduce [some] of their vision
وقل للمؤمنات يغضضن من أبصارهنTell the believing men to reduce [some] of their vision
قل للمؤمنين يغضوا من أبصارهمSo the majority of scholars say: A woman's face is not an awrah (part of the body that must be covered), and at the same time they say: It is not permissible to look at this face.
As for you, O Abu 'Ali, you infer from the prohibition of looking at something that it is an awrah (part of the body that must be covered), and no Muslim says this. The scholars said in their details: If there is a young boy, a beardless youth with a beautiful face, it is not permissible to look at him because it is a cause of fitnah (trial, discord or temptation), but it does not mean that his face is an awrah (part of the body that must be covered). You infer from something being a cause of fitnah (trial, discord or temptation) that it is an awrah (part of the body that must be covered). There is no necessary connection between the two matters.
Therefore, I have repeatedly and repeatedly asked you: What is the compelling evidence for the Muslim who submits to the word of Allah and the hadith of the Messenger of Allah (peace and blessings be upon him) that a woman's face is an awrah (part of the body that must be covered)? Regardless of the fact that it is not permissible to look, which is an agreed-upon matter. So you brought the verse:
to bring down over themselves [part] of their outer garments
يدنين عليهن من جلابيبهنto bring down over themselves [part] of their outer garments
يدنين عليهن من جلابيبهنThe questioner : They cover.
The Shaykh : They cover. Okay, cover your face now with this khimar (head covering). You covered it. Can you walk?
The questioner : With one eye, yes, I can.
The Shaykh : No, you cannot. Look, O Abu 'Ali, do not blame me, you have some haste.
First: You say you can, and experience will prove to you that if a woman covers her face with the jilbab (outer garment), is this not a jilbab (outer garment)?
The questioner : Yes.
The Shaykh : Ah, how can you say you can, and quickly you fled from this statement of yours: You said uncover one eye. Where did you get the one eye from?
The questioner : This is the statement of the Salaf (the earliest generations).
The Shaykh : Which Salaf (the earliest generations)?
The questioner : Ibn Mas'ud and others.
The Shaykh : No, it is not from Ibn Mas'ud.
The questioner : I will produce it, if Allah wills.
The Shaykh : Okay, if the time is up.
The questioner : No, not this time.
The Shaykh : Excuse me, I am saying the time is up, we are traveling. But I am telling you, may Allah reward you: Regarding one eye or two eyes from Ibn Mas'ud, you will not find anything. Remember this from me, then search.
The questioner : May Allah will it
The Shaykh : You will find from Ibn 'Abbas, and the narration is weak. You will find from 'Ubaydah al-Salmani, and 'Ubaydah is not a Companion. If 'Ubaydah al-Salmani narrated that from the Messenger (peace be upon him), the hadith would be mursal (a report missing the Companion link) and munqati' (a report with a broken chain). So how is it when it is muqta' (disconnected), meaning mawquf (a report stopping at a Companion)?!
The questioner : He did not say it from the Prophet (peace and blessings be upon him); he described the state of the Salaf (the earliest generations).
The Shaykh : I know, but I say: It is muqta' (disconnected) and mawquf (a report stopping at a Companion). So if he raised it to the Prophet (peace and blessings be upon him), it would be mursal (a report missing the Companion link) and would not be a proof. I am reassured, O Abu 'Ali, that there is no authentic narration from any of the Companions that it is permissible for a woman to uncover one eye or two eyes. And in that case, if he says, for example, let us assume this, then you have contradicted your interpretation of the verse that a woman must cover her face, because the face starts from the hairline of the head to the bottom of the chin. While you say: Uncover one eye or two eyes. The one who says: Uncover one eye or two eyes, maybe she can also uncover her nose. So what is the evidence for this detail?
You return to the narration of Ibn 'Abbas, which is weak and munqati' (a report with a broken chain), and it revolves around Abu Salih, the scribe of al-Layth, who is weak.
If you return to 'Ubaydah, this narration is muqta' (disconnected) and is not a proof.
From Ibn Mas'ud, you will not find anything except that she covers her body. As for mentioning one eye or two eyes from Ibn Mas'ud, this has not been narrated from him at all. Then why do we discard the statements of Ibn 'Abbas?!
That statement was embellished for you, which told you: He used to say before that a woman's face is not an awrah (part of the body that must be covered), then he retracted that.
And what do you say about what was narrated from Ibn 'Umar with a sound chain that the area of a woman's face and her hands is not an awrah (part of the body that must be covered)? So let us assume, for the sake of argument, that Ibn 'Abbas used to say that a woman's face is an awrah (part of the body that must be covered) and then retracted it.
But you have a narration from Ibn 'Umar, authentic in *Musannaf Ibn Abi Shaybah*, which says: "That the area of a woman's face and her hands is not an awrah (part of the body that must be covered)".
The questioner : At what time? It might be during prayer.
The Shaykh : You jumped as is your custom. Now, is the word of Ibn 'Umar absolute or restricted?
The questioner : I am asking.
The Shaykh : I narrated it to you, he says like this: "The area of a woman's face and her hands is not an awrah (part of the body that must be covered)". You are asking me at what time?
I am not speaking about my opinion now. I will tell you: At all times. But we are not on this point. We are now on the point of what is your position regarding what is authentic from Ibn 'Umar with what I mentioned to you. Do you say: For example, this is a mistake? In that case, we say: What is your evidence? You did not bring evidence. You brought the verse:
to bring down over themselves [part] of their outer garments
يدنين عليهن من جلابيبهنThe questioner : But did Ibn 'Umar (may Allah be pleased with him) say from the Messenger of Allah (peace and blessings be upon him) that a woman's face is not an awrah (part of the body that must be covered)?
The Shaykh : O Shaykh, may Allah reward you, may Allah guide us and you. I am saying: Did the Messenger of Allah say?
The questioner : No.
The Shaykh : I am arguing with you now. You say: Ibn 'Abbas held the view that a woman's face is not an awrah (part of the body that must be covered). Is it permissible for me to ask you: Did he raise that to the Messenger?
It is not permissible for me to ask you this question, because you are speaking about the opinion of Ibn 'Abbas, and I am now speaking about the opinion of Ibn 'Umar.