This essay will attempt to briefly yet concisely enumerate the basic requirements regarding Muslim women’s dress (hijab) as stipulated by ash-Shari’ah in Islam. The term hijab, itself includes not only dress and covering of the body, but characteristics of behavior as well, promoting privacy for females and prohibiting loose intermingling between males and females, thereby encouraging modesty, decency, and chastity.
Minor differences exist among the scholars regarding the actual number of the requirements because of varying methods used in codifying them.
However, the requirements mentioned here represent the ones agreed upon by the overwhelming majority of scholars and are all solidly backed by firm evidence.
The First Requirement: The Extent of Covering
The dress worn in public must cover the entire body except what has been specifically excluded, based upon the following proofs: Allah says “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islâm), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allâh to forgive you all, O believers, that you may be successful. (An-Nur 24:31)
The word zeenah in the ayah above literally means adornment and includes both a) that which Allah has adorned (i.e. the woman’s natural/and or physical beauty) that with which they adorn themselves (i.e. jewelry, eye shadow, attractive clothing, hand dye, etc.).
Surat an-Nur spells out specifically the commands concerning the fact that a woman’s natural beauty and her adornments are to be concealed from strangers except by 1) what may show because of accidental or uncontrollable factors such as the blowing of the wind, etc. and 2) what has been exempted. (see explanation at the end of this section)
Allah says "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allâh is Ever OftForgiving, Most Merciful. (Al-Ahzab 33:59)
Abu Dawood narrates that Aisha [r] said: “Asma the daughter of Abu Bakr came to see Rasulullah (saw) wearing a thin dress; so Rasulullah (saw) turned away from her, and said, “O Asma, once a woman reaches the age of menstruation, no party of her body should be seen except this- and he pointed to his face and hands.” [In his Sunan, Abu Dawood admits this hadith is unauthentic]
The word Khumur in the above verse of Surat an Nur refers to a cloth which covers the head hair neck and bosom. The esteemed Mufasir al Qurtubi explains:
“Women in the past used to cover their heads with al-khimaar, throwing its ends over their backs. This left the neck and the upper part of the chest bare, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar.”
Allah states further in this ayah:
“And let them not stamp their feet so as to reveal what they hide of their adornment..” The women in the time of an-Nabee (saw) wore anklets which could be employed to attract attention by stamping their feet, thereby making the anklets tinkle. This practice is not only forbidden by Allah, but moreover, shows that the legs and ankles are to be covered as well. Some of the modern day Hanafi scholars are of the mistaken view that a woman can display her feet, a portion of her forearms and her ears; yet there is not authentic proof from the practice of an-Nabee (saw) or his sahabah to uphold such a view.
Amongst the authentic ahadeeth which clarify this point is the following:
Ibn Umar reported that Rasulullah (saw) said “On the day of resurrection, Allah will not look at the man who trails his garment along out of pride.” Umm Salamah then asked, “What should women do with the hems of their garments?” He replied, “Let them lower them a handspan.” She said, “Their feet would be exposed!” He then said, “Let them lower their forearm’s length but no more.” [reported by at-tabarani-- saheeh]
The ayah of Surat an-Nur also lists in detail those with whom a woman is permitted to be more at ease. Furthermore, the ayah from Surah al-Ahzab orders Muslim women to draw their cloaks over their bodies when they go out. Abu Dawood related that Aisha said “After this ayah was revealed, the women of al Ansar appeared like crows (because of the color and shape of the cloaks they wore). Hence, an outer garment or cloak must be worn by a Muslim woman whenever she goes out in public or if she is in the presence of strangers.
Slight differences have risen amongst the scholars concerning the precise meaning of “…except only that which is apparent..” from Surat an-Nur, which according to Ibn Abbas includes the face the two hands and rings. This view is shared by Ibn Umar , ‘Ataa, and others from at-tabi’een. [tafsir Ibn Kathir]
Imam ash-Shawkani states concerning this same ayah that it includes “The dress, the face, the two hands.” But Ibn Abbas and Qatadah have stated, “The adornments include eye shadow (kuhul), bracelets, hand dye, and rings and it is permissible for women to uncover them. [fateh al qadeer]
The major point of difference among the scholars concerns the hadith of Asma [i.e. that the face and hands need not be covered]. Some of the scholars have maintained that the face and hands must also be covered, because it was the practice of the wives of an-Nabee (saw) and the wives of the sahabah to cover themselves completely according to the authentic ahadeeth.
The above point has been a topic of debate amongst the scholars of both past and present and will be dealt with, inshaAllah at the end of this essay.
The Second Requirement: Thickness
The garment should be thick and opaque so as not to display the skin color and form of the body beneath it. Delicate or transparent clothing does not constitute a proper covering. The following hadith makes this point graphically clear.
Rasulullah (saw) said, “There will be in the last of my Ummah, scantily dressed women, the hair on the top of their heads like a camel’s hump. Curse them, for verily they are cursed. In another version he said “..scantily dressed women, who go astray and make others go astray; they will not enter al-Jannah nor smell its fragrance, although it can be smelled from afar.” [at-tabarani and sahih Muslim]
“Scantily dressed women” are those who wear clothing which reveals more than it conceals, thereby increasing her attractiveness while opening the path to a host of evils.
The Third Requirement: Looseness
The clothing must hang loosely enough and not be so tight-fitting as to show the shape and size of the woman’s body. The following hadith proves this point.
Usamah Ibn Zayd said, “Rasulullah (saw) gave me a gift of thick Coptic cloth he had received as a gift from Dahiah al Kalbee, and so I gave it to my wife. Thereafter an-Nabee (saw) asked me, ‘Why didn’t you wear the Coptic cloth?’ I replied, ‘I gave t to my wife.’ an-Nabee (saw) then said, ‘Tell her to wear a thick gown under it for I fear that it may describe the size of her limbs.’ [narrated by Ahmad, al Baihaqi, and al Hakim]
<FONT face=Tahoma color=#003300 size=2 align="justify"
The Fourth Requirement: Color and Appearance
Allah has commanded women not to display their beauty, meaning both natural and acquired beauty.
Allah commands the believing women thus "And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (IqamâtasSalât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove ArRijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification. (Al-Ahzab 33:33)
A garment which is intended to conceal a woman and her beauty from public view cannot be a thing which enhances her beauty. Therefore, the garment cannot contain bright colors. Bold designs or shiny and reflective material that draw men’s attention to the wearer. The word above “at-tabarruj” means not only to display oneself but also to spruce up one’s charms for the purpose of exciting desire!
Imam adh-dhahabi says in his book Kitab al Kaba’ir (the book of major sins):
“Amongst the deeds which a woman is cursed for are displaying the adornments she wears, wearing perfume when she goes out, and wearing colorful clothes…” Hence, the Muslim woman is encouraged to wear muted, somber colors, and is ordered to avoid bright designs, patterns and colors.
The Fifth Requirement: Difference from men’s Clothing
The clothing of a Muslim woman must not resemble the clothing of men. The following two shaded explain this.
Abu Hurairah said Rasulullah (saw) cursed the man who wears women’s clothes and the woman who wears men’s clothes. [abu Dawood and Ibn Majah-- sahih]
Abdullah Ibn Umar said he heard Rasulullah (saw) say the man who o resembles a woman and the woman who resembles a man is not of us [i.e. not of the believers]. [Ahmad and at-tabarani-- sahih]
The Sixth Requirement: Difference from the Clothing of Unbelievers
Her clothing must not resemble the clothing of unbelievers. This is a general ruling of ash-Shari’ah which encompasses not on only dress but also such things as manners, customs, religious practices and festivities, transactions, etc. Indeed dissimilarity with unbelievers is a precedent that was established by the first generation of Islam. The following shaded and statement of Umar will help clarify this position:
Abdullah Ibn ‘Amr ibn al-As said Rasulullah (saw) saw me wearing to saffron- colored garments, so he said Indeed these are the clothes of kuffar [unbelievers] so do not wear them. [sahih Muslim]
Abdullah ibn Umar said Rasulullah (saw) stated whoever resembles a people is one of them. [abu Dawood]
Abu Musa al Ashari related that Umar told him “I shall not honor those whom Allah has dishonored, nor esteem those He has humbled, nor bring close those whom he has kept afar.” [Ahmad]
The Seventh Requirement: NO vain or Ostentatious Dressing
The woman’s dress must noble an expression of ostentation, vanity or as a status symbol by being excessively showy or expensive, nor must it be excessively tattered so as to gain admiration and fame for being humble.
Ibn Umar reported that Rasulullah (saw) said “Whoever dresses for ostentation in this world, Allah will dress that person in a dress of humiliation on the day of resurrection, and then set on fire.” [abu dawood]
An-Niqab (the face veil): Between Mustahab and Wajib
The esteemed Qur’anic commentators at Tabari and al Qurtubi have elaborated on the form of hijab or jilbab [i.e. outer garment as viewed by the companions of an-Nabee (saw)] , as well as the circumstances surround the revelation of Surat al Ahzab:59 quoted at the beginning of this article. They state that when the believing women used to go out at night to answer the call of nature, some hypocrites tried to annoy them, thinking the women were slave girls. The women would, then, scream out loudly causing these hypocrites to flee. Thereupon, Allah revealed his ayah. Al Qurtubi states that al jilbab is a cloth which covers the entire body… ibn Abbas and Ubaidah as Salmanee have said that it is to be fully wrapped around the women’s body so that nothing appears but one eye with which she can see.” At-tabi-ee Qatadah stated that al jilbab should be wrapped and fixed from above the forehead and made to cover the nose, (although the eyes are to show) and the chest and most of the face are to be covered.
Furthermore, it has been authentically related in the Muwatta of imam Malik and the Sunan of abu Dawood that an-Nabee (saw) forbade women from covering their faces and hands during their performance of salah, haj or umrah. This clearly indicates that wearing the face veil was common practice during the time or Rasulullah (saw) .
Among the proofs used by the scholars regarding the face veil are the following; Aisha said may Allah bestow His mercy on the first mohair. When Allah revealed ….and draw their head covers over their necks and bosoms… they tore their (material) and covered themselves with it.” [Bukhari]
Ibn Hajar al Asqalani known as ameer ul mu’mineen in hadith” has explained that “covered themselves” means “covered their faces.” [fateh al baree]
Additionally after the battle of Khaybar the prophet married Safiyah bint Huyai. The Muslims said amongst themselves, “Will she be one of the mothers of the believers or what the right hands possess. Some of them said if Rasulullah (saw) makes her observe hijab, then she will be one of the mothers of the believers, and if he does not make her observe hijab, then she will be what his right hand possesses. So when he departed (for medina) he made a place for her behind him on his camel and made her observe hijab. [Bukhari]
The issue of an-Niqab has continued to arouse extended controversy and debate between ‘ulama and fuqaha both past and present, concerning whether it is wajib or mustahab and whether the woman subsequently falls into sin by exposing her face or not. Each of the two sides clings to their own opinions, which they support with evidence from the Qur’an and the prophetic shaded and the practice of as-sahabah and their views.
One of the views on this is that an-niqab is legally binding on the woman: she who abandons it is a sinner. It says that the woman’s face, which she is ordered not to reveal to non-relatives is definitely part of the awrah.
The other view says that an-Niqab is recommended and only encourages the woman to cover her face; however, it does not place it on the level of mandatory. Consequently this opinion does not consider the woman falling into sin when she exposes and unveils her face as long as she has not applied facial make up.
The dispute continues between two viewpoints and, occasionally, takes on bitter aspects. Some of those whose position is that the face veil is mandatory accuse the other group of following their own desires. While some of the other group accuse their opponents of being obstinate fanatics. The matter is much broader than this and does not require accusations of abstinence or following the desires but rather requires reaching ijtihad and following adillah (proofs from ash-Shari’ah) to the best of one’s ability.
To give the benefit of the doubt in such a situation is better and most befitting for the Muslim, limiting the points of difference and narrowing the gap of disagreement are two factors which are sought after. We do not want to take a side with one group over the other, nor to validate the proofs of which we see the truth in this issue, rather, the aim is to narrow the controversy and to highlight the points agreed upon. Thereby we may adopt them and work on spreading them. As for the point of disagreement, it will remain under the category of ijtihad, whose advocate will be rewarded whether he attains the truth or was mistaken. First, because the two views agree upon the legitimacy of an-niqab, that it is a consummate perfection for a woman and more virtuous for her, in tune with the aims of ash-Shari’ah, which is to prevent fitnah, and that it is an obstruction to excuses as well as severing the path of those who follow their lusts, it is therefore more appropriate that efforts should be directed to encourage an-niqab, to show and explain nits virtues and merits and to motivate people towards it. This implies that covering the face with an-niqab should be the general rule and uncovering the face as the exception.
Secondly, in spite of the fact that there are differences views on whether Islamic ruling regarding whether an-niqab is obligatory or recommended, it is undoubtedly one’s duty to unify the call for it and to cooperate as much as possible in urging young women to consider its necessity and to limit their desire to expose their faces as much as possible. Indeed, it is a purely good act according to both parties. We had best correct the present situation of leaving the matter dangling by stating that an-niqab is only mustahab, but being aloof from spreading the call for it. This is indeed poor judgment in the matter.
Hence, our brother, when you are asked what is the form of al-hijab according to ash-Shari’ah, especially from a woman who loves ad-deen?, you should urge and encourage to wear an-niqab -- even if you are of the opinion that it is only mustahab.
Lastly, we truly hope from Allah swt for the day when every believing woman will rush to cover her face with full contentment of their soul and when the desire for her deen is the strongest of desires. This is a hope which, without any doubt, is shared with us by those who are of the opinion that an-niqab is mustahab and by those who are of the opinion that it is wajib.
