The issue of a woman covering her face.
Machine translationRead the Arabic original
The Shaykh : He said: The most beautiful thing about a woman is her face; is that not so?
The questioner : Yes.
The Shaykh : We said: No, he is asking me [everyone laughs], so I said to him: As you said. He said: How can it be said that the face is not an awrah (part of the body that must be covered)? I said: And do you hold that the face is an awrah? He said: Yes, indeed. And in his enthusiasm, the room was small, about half the size of this one, he stood up like this, as if delivering an impromptu sermon, and confronted me with this question. So I answered him with great pleasure: Yes, it is so; the most beautiful thing about a woman is her face. So he built his objection to me on that; that I am saying: it is not an awrah. I said to him: Do you say that it is an awrah? He said: Yes. I said: If the face is an awrah; what is obligatory for the woman? He said: To cover it - and he was still standing, of course. I said: Show me how the woman covers her face? He stood up, lifted the abaya like this, and draped it over his face. I said to him: Walk, walk down the road. There were people in front of him, of course, he could not walk. So he realized at that moment what was behind the veil! He said: She opens the jilbab (outer garment) to the extent of the eye so she can see her way. I said to him: Fine; you came to me with the path of philosophy, not the path of the text. You rushed me: What is the most beautiful thing about a woman; is it not her face? I answered you: Yes. Now I am asking you: And what is the most beautiful thing in the face; is it not her eyes? So he answered as I had answered regarding the face in general. I said: Where then did you take from that it is permissible for her to reveal her eye?! So here he became confused and did not know how to proceed.
So now we want to benefit; because I have read many of the books in which they responded to me, and they argue that the verse of the hijab, the jilbab, is a text regarding the obligation of a woman covering her face. And if that is the case - and the face is the most beautiful thing in her, and her eyes are the most beautiful thing in her face -; from where did you make an exception and say as the Messenger (peace be upon him) said:; meaning: all of it?! He said: You have excepted one eye, or both eyes together; from where did this exception come? Of course, if you say something about this exception without a text, then it is for others to do as you do. And just as it is not denied to you, do not deny it to others, especially if there are authentic athar (reports) and some hadiths in which there is disagreement about their authenticity. So now the woman's face is an awrah, and in it are her eyes; so they are an awrah = -- May Allah reward you with good, I am satisfied with this -- =; so what is the evidence for excepting the single eye? If you say so she can see the road; she sees the road better with both eyes than with one eye. Is there a text that obligates the Muslim to allow his wife to reveal one eye or both eyes?
The questioner : Shaykh, if it is said regarding the generality of the hadith, there is... that the woman can see her way even if she covers her face; other than the hadith of the...:[Al-Ahzab 33:59]; other than the verse, that is what I meant.
The Shaykh : No, we are now discussing the verse.
The questioner : I meant the research we want now is in the hadith.
The Shaykh : Fine; we learned in Syria that what does not come with you, you go with it. So I want you to research starting from the verse; because the verse is undoubtedly stronger in proof than the hadith, and it may be stronger in indication - as well -; because you know that the Sunnah explains the Qur'an, but sometimes the issue is completely reversed. Perhaps you will share this with me. Is my speech clear?
The questioner : Is that clear?
The Shaykh : Now, which is clearer in indication in this issue, the verse of the jilbab or the hadith:?
The questioner : The verse is clearer.
The Shaykh : So you should be with me.
The questioner : The hadith is general, and the verse is clear in indication regarding...
The Shaykh : And therefore - Professor - you should be with me. I asked you to research the verse; because the verse is clearer. But nevertheless, I conceded my right to that custom or wisdom of Syria: "What does not come with you, you go with it." So after this explanation, as you wish, research the hadith or research the verse; because the truth - as well - as they say there: "All roads lead to the mill"; because after you research the hadith, you must return to the verse. So whether you start with it as I see, or start with the hadith as you see; the return is necessary to the verse; because there is no difference at all, it is just a matter of organizing the research. So if you want to research the hadith, here it is, please, what do you have regarding the hadith:?
The questioner : ... .
The Shaykh: Yes.
The questioner : This is general...
The Shaykh : General. Yes.
The questioner : It includes the face and includes others.
The Shaykh: Yes.
The questioner : So what is specific to the face?
The Shaykh : Your saying with us: It is permissible for the woman to reveal her eye or her eyes; does the hadith remain general?
The questioner : If it were not... one.
The Shaykh : You did not answer me?
The questioner : ... I do not accept this opinion.
The Shaykh : Yes.
The questioner : I do not say revealing the eye or the eyes, but rather I see the obligation of covering the face absolutely.
The Shaykh : Yes, this is a problem!! [everyone laughs], meaning they say in Syria: "We were under the rain, we became under the gutter"; meaning: ... [everyone laughs]. Fine; so that we do not argue, and perhaps we will have a return regarding the application of this generality to the reality of women today, do you say by the concept of the hadith:?
The questioner : This is a departure from the hadith, we want the same hadith, this is another hadith whose concept is...
The Shaykh : How do I now link this with your hadith, and you only need to express your opinion so we return to your hadith, and my question was very brief, and you do not need to say: I say by the concept of this hadith or I do not say, you are as you see.
The questioner : Yes, I say by it.
The Shaykh : Good; so what is its concept? What does its concept indicate?
The questioner : ... .
The Shaykh : ... meaning do you think you - Professor - that you revealed a secret!! [everyone laughs], give us what you have, fine.
The questioner : ... He might say, Shaykh... this is it, but, Shaykh, I remember I said to flee that I see, so he said in this hadith: There is no argument in the hadith, the hadith...
The Shaykh : This is what he wants...; is that not so?
The questioner : ... .
The Shaykh : Since it - may Allah bless you - became clear to him that no one says by the generality of the hadith:, as for me, I have words that explain the verse. What is the jilbab known in the time of the revelation of the verse in your view?
The questioner : The jilbab known among the Arabs.
The Shaykh : And you are Arabs; so what is it?
The questioner : ... .
Another questioner : IntendedThe Shaykh : Does it cover the face or does it not cover the face?
The Shaykh: Of course.
The questioner : Shaykh, there is a question but in the issue of hijab?
The Shaykh : If they allow you.
The questioner : ... .
The Shaykh : Meaning you want to enter with logic; is that not so?
The questioner : No, I do not want logic or anything.
The Shaykh: Go ahead.
The questioner : The noble verse:[An-Nur 24:31] to the end of the verse; there is adornment as your excellence said, that does not reveal the face and hands to all people, not the adornment that is for the mahram (relative one may not marry) other than the husband, it becomes three adornments; adornment.
The Shaykh : Three adornments?
The questioner : Yes, an adornment that is revealed which is the face and hands, and an adornment that is revealed to the father and son and son of the husband and so on, and an awrah that is specific to the man.
The Shaykh : But you said: Three adornments?
The questioner : No, no, two adornments and an awrah.
The Shaykh : Fine; two adornments did not depart from what is known among all scholars, fine; and what is beyond that?
The questioner: Huh?
The Shaykh : And what is beyond that?
The questioner : I am asking, I say: What is the distinction between them?
The Shaykh : The distinction between what and what?
The questioner : The distinction between the adornment that is... the father and son.
The Shaykh : ... The scholars of tafsir (Qur'anic exegesis) - may Allah bless you - mentioned: The adornment is two, inner and outer. So what remains for all the mahram, and at their head the father, is the inner adornment; the head, neck, forearms, and the place of the anklet. This is the adornment that remained for the mahram, and what did you think contrary to this?
The questioner : ... It is not permissible for... this is for the husband?
The Shaykh : How, and the verse says:[An-Nur 24:31], and then he said: , how did you restrict this regarding...?
The questioner : I have an observation on something like this, and it is that these matters and these places linguistically it is not correct to call them adornment; because adornment is what is used to adorn the outside of the thing, and this point was narrated byThe Shaykh : Amin al-Shinqiti was correct, and he cited many texts, I think from the Book of Allah (Mighty and Majestic), among which is:[Fussilat 41:12]. So the lower heaven is not the adornment; rather, it was adorned. He says: It is not correct to say that the face is adornment; rather, adornment is that with which something is adorned.
The Shaykh : When we see that this necessitates a distinction or difference between the two adornments, the apparent adornment and the hidden adornment; what is meant by[An-Nur 24:31]? Did not Ibn Abbas and Ibn Umar say: "They are the face and the hands"?
The questioner : This is not established from them.
The Shaykh : How?
The questioner : It is not established from Ibn Abbas or Ibn Umar. It is not established from any of the Companions in this matter except from Ibn Mas'ud, who said: "The clothes," and...
The Shaykh : This is a great error... Why does he not take this up with everyone who has written in this field, and especially our former studentThe Shaykh : Abd al-Qadir al-Shindi, who wrote in his thesis on this issue; because the implication is that he should be more knowledgeable... than others. And when he came to the report of Ibn Abbas; or more precisely, the athar of Ibn Abbas =
-- Ya Jamal.Another questioner: Yes.The Shaykh : Did you all agree on something?Another questioner : ... . The Shaykh : Now? Okay --
= When he came to the athar of Ibn Abbas, he mentioned it from the well-known path in "Tafsir Ibn Kathir," I don't know, "Tafsir Ibn Jarir," which contains Ibn Hurmuz, and he is weak. Meanwhile, the athar is in "Musannaf Ibn Abi Shaybah" with two chains, one of which is this, and the other has a sound chain. Then he also narrated it with a sound, established chain from Ibn Umar with the wording: "The patch of the face and the hands," meaning what is visible of them. And it is strange that this is not new to me; because I had mentioned that in... And yet, they all turned away and ignored this fact, and no one referred back to it except one Egyptian.
The questioner : ... .
The Shaykh : How?
The questioner : In the hijab... "Sunan al-Bayhaqi," what is in "Sunan al-Bayhaqi" has a weak chain.
The Shaykh : No, if it were the hijab here, we might recall it now. It is possible that it was not narrated to Ibn Abi Shaybah, but it exists from Ibn Umar with a sound chain. And no one mentioned the chain of Ibn Abi Shaybah except one of the young Egyptians who wrote on this topic. Despite that, he made excuses and clung to weakening this hadith, citing a man whose name I have forgotten, he is al-Rabi' ibn... and he is one of the narrators of al-Bukhari. Despite that, as is the habit of many people who do not free themselves from being influenced by desire or by the school of thought; as you know, when a narrator is disputed, the person driven by desire can authenticate and weaken, because he takes the authentication and weakens the criticism, or does the opposite. But to place before him the hadith methodology that criticism (jarh) takes precedence over authentication (ta'dil); provided that the reason is clear, and then with its clarity that the critic is... to the end of it; this is few who do it. This Egyptian only, in a small thesis whose name I have also forgotten, about the hijab.
... ... ...
The questioner : "The Return of the Hijab"?
Another questioner: "The Return of the Hijab"...
The Shaykh : No, no, "The Return of the Hijab"... "Muhammad Ismail," this is three volumes, no; this is a thesis.
The questioner : Hasan Abd al-Hamid.
... ... ...
The Shaykh : It might be this Hasan Abd al-Hamid. The important thing is that he weakened the hadith with a defect that has no defect at all, and rather he clung to the weakening of one of the hadith scholars, perhaps Ibn Nu'aym.
The questioner : Yes.
The Shaykh : We said: No, he is asking me [everyone laughs], so I said to him: As you said. He said: How can it be said that the face is not an awrah (part of the body that must be covered)? I said: And do you hold that the face is an awrah? He said: Yes, indeed. And in his enthusiasm, the room was small, about half the size of this one, he stood up like this, as if delivering an impromptu sermon, and confronted me with this question. So I answered him with great pleasure: Yes, it is so; the most beautiful thing about a woman is her face. So he built his objection to me on that; that I am saying: it is not an awrah. I said to him: Do you say that it is an awrah? He said: Yes. I said: If the face is an awrah; what is obligatory for the woman? He said: To cover it - and he was still standing, of course. I said: Show me how the woman covers her face? He stood up, lifted the abaya like this, and draped it over his face. I said to him: Walk, walk down the road. There were people in front of him, of course, he could not walk. So he realized at that moment what was behind the veil! He said: She opens the jilbab (outer garment) to the extent of the eye so she can see her way. I said to him: Fine; you came to me with the path of philosophy, not the path of the text. You rushed me: What is the most beautiful thing about a woman; is it not her face? I answered you: Yes. Now I am asking you: And what is the most beautiful thing in the face; is it not her eyes? So he answered as I had answered regarding the face in general. I said: Where then did you take from that it is permissible for her to reveal her eye?! So here he became confused and did not know how to proceed.
So now we want to benefit; because I have read many of the books in which they responded to me, and they argue that the verse of the hijab, the jilbab, is a text regarding the obligation of a woman covering her face. And if that is the case - and the face is the most beautiful thing in her, and her eyes are the most beautiful thing in her face -; from where did you make an exception and say as the Messenger (peace be upon him) said:
A woman is an awrah
المرأة عورةThe questioner : Shaykh, if it is said regarding the generality of the hadith, there is... that the woman can see her way even if she covers her face; other than the hadith of the...:
to bring down over themselves [part] of their outer garments
يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّThe Shaykh : No, we are now discussing the verse.
The questioner : I meant the research we want now is in the hadith.
The Shaykh : Fine; we learned in Syria that what does not come with you, you go with it. So I want you to research starting from the verse; because the verse is undoubtedly stronger in proof than the hadith, and it may be stronger in indication - as well -; because you know that the Sunnah explains the Qur'an, but sometimes the issue is completely reversed. Perhaps you will share this with me. Is my speech clear?
The questioner : Is that clear?
The Shaykh : Now, which is clearer in indication in this issue, the verse of the jilbab or the hadith:
A woman is an awrah
المرأة عورةThe questioner : The verse is clearer.
The Shaykh : So you should be with me.
The questioner : The hadith is general, and the verse is clear in indication regarding...
The Shaykh : And therefore - Professor - you should be with me. I asked you to research the verse; because the verse is clearer. But nevertheless, I conceded my right to that custom or wisdom of Syria: "What does not come with you, you go with it." So after this explanation, as you wish, research the hadith or research the verse; because the truth - as well - as they say there: "All roads lead to the mill"; because after you research the hadith, you must return to the verse. So whether you start with it as I see, or start with the hadith as you see; the return is necessary to the verse; because there is no difference at all, it is just a matter of organizing the research. So if you want to research the hadith, here it is, please, what do you have regarding the hadith:
A woman is an awrah
المرأة عورةThe questioner : ... .
The Shaykh: Yes.
The questioner : This is general...
The Shaykh : General. Yes.
The questioner : It includes the face and includes others.
The Shaykh: Yes.
The questioner : So what is specific to the face?
The Shaykh : Your saying with us: It is permissible for the woman to reveal her eye or her eyes; does the hadith remain general?
The questioner : If it were not... one.
The Shaykh : You did not answer me?
The questioner : ... I do not accept this opinion.
The Shaykh : Yes.
The questioner : I do not say revealing the eye or the eyes, but rather I see the obligation of covering the face absolutely.
The Shaykh : Yes, this is a problem!! [everyone laughs], meaning they say in Syria: "We were under the rain, we became under the gutter"; meaning: ... [everyone laughs]. Fine; so that we do not argue, and perhaps we will have a return regarding the application of this generality to the reality of women today, do you say by the concept of the hadith:
A woman does not wear the niqab and does not wear gloves
لا تنتقب المرأة ولا تلبس القفَّازينThe questioner : This is a departure from the hadith, we want the same hadith, this is another hadith whose concept is...
The Shaykh : How do I now link this with your hadith, and you only need to express your opinion so we return to your hadith, and my question was very brief, and you do not need to say: I say by the concept of this hadith or I do not say, you are as you see.
The questioner : Yes, I say by it.
The Shaykh : Good; so what is its concept? What does its concept indicate?
The questioner : ... .
The Shaykh : ... meaning do you think you - Professor - that you revealed a secret!! [everyone laughs], give us what you have, fine.
The questioner : ... He might say, Shaykh... this is it, but, Shaykh, I remember I said to flee that I see, so he said in this hadith: There is no argument in the hadith, the hadith...
The Shaykh : This is what he wants...; is that not so?
The questioner : ... .
The Shaykh : Since it - may Allah bless you - became clear to him that no one says by the generality of the hadith:
A woman is an awrah
المرأة عورةThe questioner : The jilbab known among the Arabs.
The Shaykh : And you are Arabs; so what is it?
The questioner : ... .
Another questioner : IntendedThe Shaykh : Does it cover the face or does it not cover the face?
The Shaykh: Of course.
The questioner : Shaykh, there is a question but in the issue of hijab?
The Shaykh : If they allow you.
The questioner : ... .
The Shaykh : Meaning you want to enter with logic; is that not so?
The questioner : No, I do not want logic or anything.
The Shaykh: Go ahead.
The questioner : The noble verse:
except to their husbands, their fathers, their husbands' fathers
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّThe Shaykh : Three adornments?
The questioner : Yes, an adornment that is revealed which is the face and hands, and an adornment that is revealed to the father and son and son of the husband and so on, and an awrah that is specific to the man.
The Shaykh : But you said: Three adornments?
The questioner : No, no, two adornments and an awrah.
The Shaykh : Fine; two adornments did not depart from what is known among all scholars, fine; and what is beyond that?
The questioner: Huh?
The Shaykh : And what is beyond that?
The questioner : I am asking, I say: What is the distinction between them?
The Shaykh : The distinction between what and what?
The questioner : The distinction between the adornment that is... the father and son.
The Shaykh : ... The scholars of tafsir (Qur'anic exegesis) - may Allah bless you - mentioned: The adornment is two, inner and outer. So what remains for all the mahram, and at their head the father, is the inner adornment; the head, neck, forearms, and the place of the anklet. This is the adornment that remained for the mahram, and what did you think contrary to this?
The questioner : ... It is not permissible for... this is for the husband?
The Shaykh : How, and the verse says:
And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ ... أَوْ أَبْنَائِهِنَّOr their women
أَوْ نِسَائِهِنَّThe questioner : I have an observation on something like this, and it is that these matters and these places linguistically it is not correct to call them adornment; because adornment is what is used to adorn the outside of the thing, and this point was narrated byThe Shaykh : Amin al-Shinqiti was correct, and he cited many texts, I think from the Book of Allah (Mighty and Majestic), among which is:
And We adorned the nearest heaven with lamps
وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَThe Shaykh : When we see that this necessitates a distinction or difference between the two adornments, the apparent adornment and the hidden adornment; what is meant by
not expose their adornment except that which [necessarily] appears thereof
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَاThe questioner : This is not established from them.
The Shaykh : How?
The questioner : It is not established from Ibn Abbas or Ibn Umar. It is not established from any of the Companions in this matter except from Ibn Mas'ud, who said: "The clothes," and...
The Shaykh : This is a great error... Why does he not take this up with everyone who has written in this field, and especially our former studentThe Shaykh : Abd al-Qadir al-Shindi, who wrote in his thesis on this issue; because the implication is that he should be more knowledgeable... than others. And when he came to the report of Ibn Abbas; or more precisely, the athar of Ibn Abbas =
-- Ya Jamal.Another questioner: Yes.The Shaykh : Did you all agree on something?Another questioner : ... . The Shaykh : Now? Okay --
= When he came to the athar of Ibn Abbas, he mentioned it from the well-known path in "Tafsir Ibn Kathir," I don't know, "Tafsir Ibn Jarir," which contains Ibn Hurmuz, and he is weak. Meanwhile, the athar is in "Musannaf Ibn Abi Shaybah" with two chains, one of which is this, and the other has a sound chain. Then he also narrated it with a sound, established chain from Ibn Umar with the wording: "The patch of the face and the hands," meaning what is visible of them. And it is strange that this is not new to me; because I had mentioned that in... And yet, they all turned away and ignored this fact, and no one referred back to it except one Egyptian.
The questioner : ... .
The Shaykh : How?
The questioner : In the hijab... "Sunan al-Bayhaqi," what is in "Sunan al-Bayhaqi" has a weak chain.
The Shaykh : No, if it were the hijab here, we might recall it now. It is possible that it was not narrated to Ibn Abi Shaybah, but it exists from Ibn Umar with a sound chain. And no one mentioned the chain of Ibn Abi Shaybah except one of the young Egyptians who wrote on this topic. Despite that, he made excuses and clung to weakening this hadith, citing a man whose name I have forgotten, he is al-Rabi' ibn... and he is one of the narrators of al-Bukhari. Despite that, as is the habit of many people who do not free themselves from being influenced by desire or by the school of thought; as you know, when a narrator is disputed, the person driven by desire can authenticate and weaken, because he takes the authentication and weakens the criticism, or does the opposite. But to place before him the hadith methodology that criticism (jarh) takes precedence over authentication (ta'dil); provided that the reason is clear, and then with its clarity that the critic is... to the end of it; this is few who do it. This Egyptian only, in a small thesis whose name I have also forgotten, about the hijab.
... ... ...
The questioner : "The Return of the Hijab"?
Another questioner: "The Return of the Hijab"...
The Shaykh : No, no, "The Return of the Hijab"... "Muhammad Ismail," this is three volumes, no; this is a thesis.
The questioner : Hasan Abd al-Hamid.
... ... ...
The Shaykh : It might be this Hasan Abd al-Hamid. The important thing is that he weakened the hadith with a defect that has no defect at all, and rather he clung to the weakening of one of the hadith scholars, perhaps Ibn Nu'aym.
Source
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