The Ruling on a Woman Covering Her Face from Non-Mahram Men
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This is a letter from (A. A. A.) from Riyadh asking about the issue of disagreement among scholars of fatwa regarding the matter of covering the face, and that it is obligatory and part of the Shari'ah hijab. The discussion concerns the hadith of Asma (may Allah be pleased with her), which is cited by those who hold that the face should be uncovered. We ask for the definitive ruling. May Allah reward you.
Answer: The face is an awrah (part of the body that must be covered) and it is obligatory to cover it—I mean the face of the woman—except before her mahram (a relative one may not marry) such as her brother, her father, her paternal uncle, and the like. As for non-mahram men, it is obligatory for her to cover her face because it is an awrah. Likewise, the rest of her body is an awrah; she covers her head, her face, and the rest of her body except before her mahram. This is based on the saying of Allah (Mighty and Majestic) in His Noble Book: [Al-Ahzab: 53]. Thus, the Exalted made clear that the hijab is purer for the hearts of all. Its meaning is that the absence of hijab causes fitnah (trial, discord or temptation) and impurity. It is obligatory for the believing man and woman to stay away from the causes of impurity and the causes of fitnah, and to strive for the causes of purity and safety.
As for the hadith of Asma to which the questioner referred, Abu Dawud (may Allah have mercy on him) narrated in his Sunan from Aisha (may Allah be pleased with her): This hadith is not authentic from the Messenger of Allah (peace and blessings be upon him), and it is not permissible to rely on it. Rather, it is a false, weak hadith due to three defects:
The first is that it is narrated by Khalid ibn Daryak from Aisha, and he did not hear it from her. Therefore, it is munqati' (a report with a broken chain), and a munqati' hadith is weak and cannot be used as evidence.
The second defect is that it is narrated by Sa'id ibn Bashir, who is weak and cannot be used as evidence.
The third defect is that it is narrated by Qatadah from the aforementioned Khalid. Qatadah is a mudallis (one who conceals a defect in a chain) and he used the style of 'an'anah (indirect narration). A mudallis's narration is not accepted when he uses 'an'anah until he explicitly states that he heard it.
Even if it were assumed to be authentic, it would be understood to refer to the time before the hijab was legislated. After the revelation of the hijab, women were commanded to cover their faces and their hands. This is if it were authentic, although it is not authentic due to the three defects you have learned. However, if it were authentic, it would be understood to refer to the state before the hijab. The Muslim woman used to uncover her face and her hands in the presence of men before the hijab. Then Allah legislated the hijab and commanded them to cover. Aisha (may Allah be pleased with her) said, as narrated by al-Bukhari and Muslim in the two Sahihs, when she heard the voice of Safwan al-Mu'attal in the expedition of al-Ifk (the slander) reciting the words of remembrance (istirja'), she said: From this, it is known that after the hijab, they were commanded to cover their faces and veil them. This is a fixed text in the two Sahihs from Aisha (may Allah be pleased with her) indicating that women were commanded to cover their faces and observe the hijab after the revelation of the verse of the hijab. Therefore, the hadith of Asma, if it were authentic, would be understood to refer to the initial state. However, as you have learned, it is a hadith that is not authentic, rather it is defective due to the three defects. Yes.
The presenter: May Allah reward you.
Answer: The face is an awrah (part of the body that must be covered) and it is obligatory to cover it—I mean the face of the woman—except before her mahram (a relative one may not marry) such as her brother, her father, her paternal uncle, and the like. As for non-mahram men, it is obligatory for her to cover her face because it is an awrah. Likewise, the rest of her body is an awrah; she covers her head, her face, and the rest of her body except before her mahram. This is based on the saying of Allah (Mighty and Majestic) in His Noble Book:
And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts.
وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّAs for the hadith of Asma to which the questioner referred, Abu Dawud (may Allah have mercy on him) narrated in his Sunan from Aisha (may Allah be pleased with her):
That the Prophet (peace and blessings be upon him) entered upon her, and Asma, her sister, the daughter of Abu Bakr and the wife of al-Zubayr (may Allah be pleased with them), was present. She was wearing thin garments, so the Prophet (peace and blessings be upon him) turned away from her and said: "O Asma! When a woman reaches the age of menstruation, it is not fitting that any part of her be seen except this and this," and he pointed to his face and his two hands.
أن النبي ﷺ دخل عليها وعندها أسماء أختها بنت أبي بكر زوج الزبير رضي الله تعالى عنه، وعليها ثياب رقاق فأعرض عنها النبي ﷺ وقال: يا أسماء ! إن المرأة إذا بلغت المحيض فإنه لا يصلح أن يرى منها إلا هذا وهذا، وأشار إلى وجهه وكفيهThe first is that it is narrated by Khalid ibn Daryak from Aisha, and he did not hear it from her. Therefore, it is munqati' (a report with a broken chain), and a munqati' hadith is weak and cannot be used as evidence.
The second defect is that it is narrated by Sa'id ibn Bashir, who is weak and cannot be used as evidence.
The third defect is that it is narrated by Qatadah from the aforementioned Khalid. Qatadah is a mudallis (one who conceals a defect in a chain) and he used the style of 'an'anah (indirect narration). A mudallis's narration is not accepted when he uses 'an'anah until he explicitly states that he heard it.
Even if it were assumed to be authentic, it would be understood to refer to the time before the hijab was legislated. After the revelation of the hijab, women were commanded to cover their faces and their hands. This is if it were authentic, although it is not authentic due to the three defects you have learned. However, if it were authentic, it would be understood to refer to the state before the hijab. The Muslim woman used to uncover her face and her hands in the presence of men before the hijab. Then Allah legislated the hijab and commanded them to cover. Aisha (may Allah be pleased with her) said, as narrated by al-Bukhari and Muslim in the two Sahihs, when she heard the voice of Safwan al-Mu'attal in the expedition of al-Ifk (the slander) reciting the words of remembrance (istirja'), she said:
When I heard his voice, I veiled my face, and he had seen me before the hijab.
لما سمعت صوته خمرت وجهي وكان قد رآني قبل الحجابThe presenter: May Allah reward you.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.