Hijab and Niqab From The Qur’an, Ahadith & Madhhabs

The hijab and niqab not merely as a cultural practice but as a command from Allah rooted in the Quran and Sunnah. The matter of modesty, for both men and women, is essential in Islam, and I will clarify it from the perspective of Islamic legal tradition.

The obligation of hijab is well-established in the Quran and Sunnah. Allah commands the women and says:

وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ 

“And tell the believing women to lower their gaze and guard their chastity, and not to reveal their beauty except what is apparent, and to draw their head coverings over their chests…” (Quran 24:31)

This verse is explicit in requiring women to cover themselves, with the phrase “what is apparent” being interpreted by most scholars to refer to the face and hands. This is reinforced by the practice of the believing women during the time of the Prophet ﷺ. When this verse was revealed, they took their khimar (head coverings) and covered themselves further, showing immediate compliance. Additionally, in Quran 33:59, Allah also says:

يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَٰبِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا

“O Prophet, tell your wives, your daughters, and the believing women to bring down over themselves their outer garments. That is more suitable so that they may be recognised and not be harmed.”

This verse shows that women must wear a jilbab (outer garment) when going out, ensuring their modesty. The mufasireen (commentators of the Qur’an) affirm that this verse establishes the necessity of wearing niqab, I will start by quoting them, then mentioning what the madhhahib say on the matter from multiple authortative texts from each madhhab.

Imam At Tabari (d.310AH) mentions that the scholars explained Surah Ahzab verse 59 when it says  “draw their cloaks” differently:

• Some said it means women should cover their faces, showing only one eye.
• Others said it means they should pull their cloaks tight over their heads and foreheads.
• All agreed it was to help free women look different from slave women so they would not be harassed.

The purpose was to protect women from harm and make them recognisable as respectable believers. Allah forgives those who didn’t do this before the command and is kind to those who follow it now.

Translation: The interpretation of the command for women to “draw their cloaks” (idna’): The scholars differed in explaining the manner of “drawing their cloaks” (idna’) that Allah commanded women to follow.

Here are their opinions: Covering the face with the cloak, showing only one eye: Ibn Abbas (d. 68 AH) said: Allah commanded believing women, when they go out for any need, to cover their faces from above their heads with their cloaks, leaving only one eye visible.

Ibn Awn narrated that Muhammad reported from Ubaydah regarding the verse: “O Prophet, tell your wives and daughters and the believing women to draw their cloaks over themselves” (Surah al-Ahzab: 59). Ubaydah demonstrated by covering his face and left eye with his garment, leaving only the right eye visible. He pulled the cloak close to his eyebrows or over them. Ibn Sirin said: I asked Ubaydah about the verse, and he demonstrated by covering his head and face and leaving only one eye visible.

Ibn Abbas also said: Free women used to dress like slave women. Allah commanded them to “draw their cloaks” so they would distinguish themselves. Drawing the cloak means covering the head and tightening it over the forehead.

Qatadah (d. 117 AH) said: Allah commanded them to tighten their cloaks over their foreheads to cover themselves. This would make it clear they were free women, so they would not be harassed like slave women were. Slave women were often subjected to harm, so Allah forbade free women from resembling them.

Mujahid (d. 104 AH) said The meaning of “draw their cloaks” is to cover themselves fully with their cloaks so that they are recognized as free women and are not harassed.

Abu Salih said: When the Prophet arrived in Madinah, women used to go out at night to relieve themselves. Men would sit on the roads and make inappropriate remarks. Allah revealed this verse to command women to cover themselves with their cloaks so that slave women could be distinguished from free women.

The wisdom behind the command: Allah said: “That will be better for them to be recognized and not harassed” (Surah al-Ahzab: 59). This means: When women draw their cloaks over themselves, it is more likely that those who see them will recognize them as free, respectable women, not slaves.

This would prevent inappropriate comments or harm from strangers. Allah concludes by reminding that He is forgiving of past shortcomings and merciful to those who correct themselves.

Tafsir At Tabari 33:59 (19/181-183)

The ulama say that the jalbāb is worn over the khimār and covers the body, with some narrations indicating it covers the face except for one eye.

Ibn ‘Abbās and Ibn Sīrīn describe the jalbāb as covering the face, while ‘Ikrimah says it should cover the chest. Umm Salamah reports that the women of the Anṣār covered themselves in black cloaks after the verse was revealed. Al-Zuhrī distinguishes between free and slave women, stating that free women must wear the jalbāb.

The verse shows that covering properly identifies a woman as free and protects her from harassment. Al-Dīyā’ al-Maqdisī explains that some men in Madinah would only harass women without a jalbāb, assuming they were slaves. Mujāhid confirms that covering oneself prevents harassment.

Translation: Allah commands His Messenger (peace and blessings be upon him) to instruct believing women—especially his wives and daughters, due to their honored status—to draw their outer garments (jalābīb) over themselves so that they may be distinguished from the appearance of women in the pre-Islamic era and from slave women.

The jalbāb is a garment worn over the khimār (head covering). This was stated by Ibn Mas‘ūd, ‘Ubādah, Qatādah, al-Ḥasan al-Baṣrī, Sa‘īd ibn Jubayr, Ibrāhīm al-Nakha‘ī, ‘Aṭā’ al-Khurasānī, and others. It is similar to what is known today as an izār (waist wrapper).

Al-Jawharī said: “Al-jalbāb is a large sheet.” A woman from the tribe of Hudhayl lamented her slain relative, saying:

“She walked toward the light, unaware,
Like young maidens cloaked in outer garments.” (Al-Ṣiḥāḥ by al-Jawharī, 2/512).

‘Alī ibn Abī Ṭalḥah reported that Ibn ‘Abbās said: “Allah commanded believing women that when they go out of their houses for any need, they should cover their faces from above their heads with their jalbāb, leaving only one eye visible.”

Muḥammad ibn Sīrīn said: “I asked ‘Ubādah al-Salmānī about the statement of Allah: ‘They should draw their outer garments (jalābīb) over themselves,’ so he covered his face and head and revealed only his left eye.”

‘Ikrimah said: “She should cover the opening of her chest with her jalbāb and bring it over herself.” 

 Umm Salamah, said: ‘When this verse was revealed: “They should draw their outer garments over themselves,” the women of the Anṣār came out as if crows were on their heads, covered in black cloaks.’” (Tafsīr Ibn Abī Ḥātim, 10/3296).

Ibn Abī Ḥātim also narrated that his father reported from Abū Ṣāliḥ, from al-Layth, from Yūnus ibn Yazīd, who said: “We asked al-Zuhrī: ‘Should a slave woman wear a khimār, whether married or unmarried?’ He replied: ‘She must wear a khimār if she is married, but she is not required to wear a jalbāb, as it is disliked for them to resemble free women unless they are chaste.'” (Tafsīr Ibn Abī Ḥātim, 10/3297).

Allah further states: “That will be more suitable so that they may be recognized and not be harmed.” This means that if they cover themselves properly, they will be recognized as free women, not as slave women or immoral women.

Al-Dīyā’ al-Maqdisī narrated regarding Allah’s words: “O Prophet! Tell your wives, your daughters, and the believing women to draw their outer garments over themselves. That is more suitable so that they may be recognized and not be harmed.” He said: “Some immoral men in Madinah would come out at night when darkness spread and roam the streets, harassing women. The homes in Madinah were close together, so women would go out at night to relieve themselves. These men would seek them out. If they saw a woman wearing a jalbāb, they would say, ‘She is a free woman,’ and leave her alone. But if they saw a woman without a jalbāb, they would say, ‘She is a slave woman,’ and they would harass her.”

Mujāhid commented: “They should cover themselves with their jalbāb so that they will be known as free women and not be harassed by immoral men.” 

Tafsir Ibn Kathir Qur’an 33:59 (6/481-482)

Allah commanded believing women to cover themselves out of His protective care and to distinguish them from pre-Islamic women. Women should lower their gaze, guard their private parts, and not show their adornment except what cannot be hidden.

Scholars differed on whether women can look at non-mahram men, but many forbade it. Women should cover their bodies properly, including their chests, using their headscarves.

Ibn Abbas and others said the face and hands could be shown, while others restricted even that. The wives of the Prophet and the early Muslim women immediately obeyed when this command was revealed, covering themselves fully.

Translation: This is a command from Allah to believing women, out of His protective jealousy for their husbands, His believing servants, and to distinguish them from the ways of  Jahiliyyah women and the actions of polytheists. The reason for the revelation of this verse was mentioned by Maqatil ibn Hayyan, who said: “We have received—Allah knows best—that Jabir ibn Abdullah al-Ansari narrated that Asma bint Murshida was in her home among the Banu Haritha. Women would enter upon her without being fully covered, revealing their anklets, chests, and hair. Asma (daughter of Abu Bakr) said: ‘How ugly this is!’ Then Allah revealed: ‘And tell the believing women to lower their gaze and guard their private parts.’

Allah says: “And tell the believing women to lower their gaze”—meaning from that which Allah has forbidden them to look at, apart from their husbands. Many scholars have therefore ruled that it is not permissible for a woman to look at non-mahram men, whether with desire or without. Many of them based this on what was narrated by Abu Dawud and al-Tirmidhi, from al-Zuhri, from Nuhban, the freed slave of Umm Salama, who reported that Umm Salama narrated: “I was with the Messenger of Allah ﷺ along with Maymuna. While we were there, Ibn Umm Maktum entered, and that was after we had been commanded to observe hijab. The Messenger of Allah ﷺ said: ‘Veil yourselves from him.’ I said: ‘O Messenger of Allah, is he not blind? He cannot see us or recognise us!’ He replied: ‘Are you two also blind? Can you not see him?'” (Abu Dawud no. 4112; al-Tirmidhi no. 2778) Imam At Tirmidhi said: This is a sound and authentic hadith.

Other scholars have permitted women to look at non-mahram men without desire, as it is authentically reported that the Messenger of Allah ﷺ watched the Abyssinians as they played with their spears in the mosque on Eid, while Aisha, the Mother of the Believers, was looking at them from behind him. He shielded her from them until she had seen enough and left (Sahih al-Bukhari no. 454)

Allah says: “And let them guard their private parts.” Sa’id ibn Jubayr said: “From committing immoral acts.” Qatadah and Sufyan said: “From that which is not lawful for them.” Maqatil said: “From adultery.” Abu al-‘Aliyah said: “Every verse in the Quran that mentions guarding private parts refers to guarding against adultery, except this verse: ‘And let them guard their private parts,’ which means that no one should see them.”

Allah then says: “And not to display their adornment except that which [necessarily] appears thereof.” This means that they should not reveal any part of their adornment to non-mahram men, except what cannot be hidden.

Ibn Mas’ud said: “Like the outer garment and clothing”—meaning what was customary among Arab women, such as a cloak that covers the clothing, and what appears from the lower garments, as there is no way to conceal that. This is similar to what is exposed of a woman’s izar (waistcloth), which cannot be hidden.

Al-Hasan, Ibn Sirin, Abu al-Jawza, Ibrahim al-Nakha’i, and others held the same opinion.

Sa’id ibn Jubayr, narrated from Ibn Abbas that he said: “And not to display their adornment except that which [necessarily] appears thereof.” He said: “Her face, hands, and ring.” Similar statements were reported from Ibn Umar, ‘Ata, Ikrimah, Sa’id ibn Jubayr, Abu al-Sha’tha, al-Dahhak, and Ibrahim al-Nakha’i.

This may be an interpretation of the adornment that women were prohibited from displaying. As Abu Ishaq al-Sabi’i narrated from Abu al-Ahwas, from Abdullah, that regarding the verse “And not to display their adornment,” he said: “Adornment refers to earrings, bracelets, anklets, and necklaces.”

In another narration, he said: “Adornment is of two types: one that only the husband may see, such as rings and bracelets, and another that is visible to non-mahrams, which is the outer clothing”

Az-Zuhri said: “For those whom Allah has named as permissible for her to show her adornment, she may reveal her bracelets, head coverings, and earrings without uncovering further. However, for the general public, nothing should be visible except rings”

Malik narrated from Az Zuhri regarding the verse: “except that which (necessarily) appears thereof”: “The ring and anklet.”

It is possible that Ibn Abbas and those who followed him meant by their statement that what appears thereof is the face and hands, which is the well-known position among the majority. This view is supported by the hadith recorded by Abu Dawud in his Sunan:

Ya’qub ibn Ka’b al-Anṭaki and Mu’ammal ibn al-Fadl al-Harrani narrated to us, saying: Al-Walid narrated to us from Sa’id ibn Bishr, from Qatadah, from Khalid ibn Durayk, from Aisha, who said: “Asma bint Abi Bakr entered upon the Prophet ﷺ wearing thin clothing, so he turned away from her and said: ‘O Asma, when a woman reaches puberty, it is not appropriate that anything be seen of her except this’—and he pointed to his face and hands” (Sunan Abi Dawud no. 4104)  However, Abu Dawud and Abu Hatim al-Razi said: “This is a mursal (disconnected) narration because Khalid ibn Durayk did not hear from Aisha.”

Allah then says: “And let them draw their headscarves over their chests.” This means that they should cover their chests with the scarves, so that nothing of their necks and bosoms is exposed, to differentiate from the ways of pre-Islamic women who did not do so. Instead, they would pass by men with their chests uncovered, revealing their necks, hair, and earrings. Therefore, Allah commanded believing women to be modest in their dress and conduct, as He said: “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves (part) of their outer garments. That is more suitable that they will be known and not be abused”

Bukhari recorded from Aisha, who said: “May Allah have mercy on the women of the early Muhajirun. When Allah revealed: ‘And let them draw their headscarves over their chests,’ they tore their garments and covered themselves” (Sahih al-Bukhari no. 4758)

Bukhari also narrated from Safiyya bint Shayba that Aisha said: “When this verse was revealed—’And let them draw their headscarves over their chests’—the women took their outer garments and cut them from the edges, covering themselves with them” (Sahih al-Bukhari no. 4759) 

Ibn Abi Hatim narrated from Safiyya bint Shayba that Aisha said: “We were with her when she praised the women of the Ansar. She said: ‘By Allah, I have never seen better women than the women of the Ansar in belief in the Quran and faith in the revelation. When Surah al-Nur was revealed—”And let them draw their headscarves over their chests”—their men recited to them what was revealed. Each woman took her thickest garment, covered herself, and attended Fajr prayer with the Messenger of Allah ﷺ, wrapped as if crows were on their heads” (Sunan Abi Dawud no. 4100) 

Tafsir Ibn Kathir Quran 24:31 (6/44-47)

The obligation of covering the face in the four madhhahib

It is beneficial to point out that those who permitted uncovering the face have inclined towards the obligation of covering it due to fear of fitnah, considering the corruption of the times. Based on this, many of the fuqaha of the four madhhahib and others have settled on the obligation of covering the face.

The four madhhabs all agree that a woman’s face is not considered awrah in itself during prayer, but outside of prayer, the ruling on covering it differs depending on circumstances, such as the presence of non-mahram men and the likelihood of fitnah (temptation). Over time, due to the corruption of society, many scholars within the madhhabs ruled that covering the face (niqab) became obligatory to prevent fitnah. Below is a summary of their positions:

1. Hanafi Madhhab

• The base ruling is that the face and hands are not awrah in prayer.
• However, a young woman (shabbah) is prohibited from uncovering her face before non-mahram men due to fitnah (temptation).
• Hanafi scholars, including Ibn Abidin (d. 1252 AH), al-Tumurtashi (d. 1004 AH), and al-Hasfaki (d. 1088 AH), ruled that covering the face is wajib (obligatory) when fitnah is feared, which is the general situation in corrupt times.
• Even in ihram during Hajj or ‘Umrah, if men pass by, a woman must lower her outer garment over her face.

2. Maliki Madhhab

• The main view is that the face and hands are not awrah, but exposing them is allowed only if there is no fitnah.
• Maliki scholars, including Ibn al-Arabi (d. 543 AH) and al-Qurtubi (d. 671 AH), stated that if fitnah is feared, then covering the face becomes wajib.
• Ibn Marzuq (d. 781 AH) described it as the well-known position in the madhhab that a woman must cover her face if fitnah is likely.
• Maliki scholars also ruled that a woman in ihram must cover her face when men pass by, even though covering the face in ihram is generally prohibited.

3. Shafi‘i Madhhab

• The base position is that the face and hands are not awrah, but covering them is required in public to prevent fitnah.
• Imam al-Nawawi (d. 676 AH) and al-Rafi‘i (d. 623 AH) ruled that outside of prayer, the entire body, including the face and hands, must be covered in front of non-mahram men.
• Shafi‘i scholars, such as Ibn Hajar al-Haytami (d. 974 AH) and al-Shirbini (d. 977 AH), said that it is obligatory for a woman to cover her face when non-mahram men are present.
• Shafi‘i scholars permitted women in ihram to cover their faces when non-mahram men were around, with some even considering it obligatory.

4. Hanbali Madhhab

• The main Hanbali view is that a woman’s entire body, including the face and hands, is awrah and must be covered in front of non-mahram men.
• Imam Ahmad ibn Hanbal (d. 241 AH) said that “every part of a free woman is awrah, even her fingernail.”
• Ibn Muflih (d. 763 AH) and al-Buhuti (d. 1051 AH) affirmed that the face and hands are awrah outside of prayer, making niqab wajib.
• In ihram, women are prohibited from wearing a niqab, but if men pass by, they must lower a garment over their faces.

Summary Of The Opinions Of The Madhhahib

All four madhhabs acknowledge that if fitnah (temptation) is feared, covering the face becomes obligatory (wajib).

The Hanbali madhhab is the strictest, viewing the face as awrah at all times in front of non-mahram men.

The Hanafi, Maliki, and Shafi‘i madhhabs initially allowed the face to remain uncovered, but most scholars within these madhhabs ruled that covering it became obligatory due to the widespread presence of fitnah.

In ihram, all madhhabs permitted a woman to cover her face if non-mahram men were near, showing a practical acknowledgment of the necessity of the niqab in certain situations.

First: The Hanafi Madhhab

Al-Sharnablali said in Matn Nur al-Idah: “The entire body of a free woman is awrah except her face and hands, both the inner and outer sides, according to the most correct opinion, which is the chosen view.”

Commenting on this statement in his well-known Hashiyah on Maraqi al-Falah, At Tahawi says: “A young woman is prevented from uncovering her face—not because it is awrah, but due to fear of fitnah.”

Ibn ‘Abidin commented on this in his famous Hashiyah, saying: “The meaning is that she is prevented from uncovering her face out of fear that men will look at her and fitnah will arise, for with uncovering, men may look at her with desire. His statement ‘just as touching’ means that a man is also prevented from touching a woman’s face or hands even without desire.” (al-Durr al-Mukhtar with Radd al-Muhtar, 1/272)

Ibn Najim (d. 970 AH) said in al-Bahr al-Ra’iq Sharh Kanz al-Daqa’iq (1/284): “Our mashayikh have said: A young woman is prevented from uncovering her face among men in our times due to fitnah.”

He also said in another place (al-Bahr al-Ra’iq, 2/381): “In Fatawa Qadi Khan, it is mentioned that she should not uncover her face in front of non-mahrams without necessity. This indicates that veiling is obligatory for her when possible and when non-mahrams are present.”

‘Abidin al-Husayni al-Khalwati (d. 1306 AH) said in al-Hadiyah al-‘Alaiyyah (p. 244): “A young woman is prevented from uncovering her face due to fear of fitnah.”

Obligation of Face Covering for a Woman in Ihram

Hanafi fuqaha have also obligated a woman in ihram, whether for Hajj or ‘Umrah, to cover her face in the presence of non-mahram men.

Al-Marghinani (d. 593 AH) said in Fath al-Qadir (2/405) when discussing a woman’s ihram: “She uncovers her face due to the saying of the Prophet ﷺ: ‘A woman’s ihram is in her face.’” Commenting on this, the great scholar.

Ibn al-Humam (d. 861 AH) said: “There is no doubt that this statement is established as mawquf. A’ishah (may Allah be pleased with her) narrated, as recorded by Abu Dawud and Ibn Majah: ‘The riders would pass by us while we were with the Messenger of Allah ﷺ in ihram. When they came near, one of us would lower her jilbab from her head over her face, and when they had passed, we would uncover it.’

The scholars have said that it is recommended for a woman to lower something over her face while keeping it away from touching her skin. Some even made small rods like a dome to place over the face, allowing the cloth to drape over it. This ruling indicates that a woman is prohibited from exposing her face to non-mahrams without necessity, and the hadith supports this ruling.”

Al-Hasakafi (d. 1088 AH) said in al-Durr al-Mukhtar (2/189) when discussing a woman’s ihram: “A woman is like a man, except that she uncovers her face but not her head. If she lowers something over her face and keeps it from touching her skin, it is permissible, rather it is recommended.”

Ibn ‘Abidin (d. 1252 AH) said in his Hashiyah: “That is, out of fear of being seen by non-mahrams. In Fath al-Qadir, it was stated as recommended, but al-Nihayah explicitly states it as wajib.

In Al Muhit al-Burhani fi Fiqh al-Numani, it is stated: ‘This ruling shows that a woman is prohibited from exposing her face to non-mahrams without necessity because she is forbidden from covering it due to ihram—otherwise, there would be no point in this ruling of veiling.’

The same is mentioned in al-Khaniyah. al-Bahr reconciled these statements by saying that the ruling of recommendation applies when non-mahrams are not present, whereas in their presence, veiling is obligatory if possible. If not, then it is wajib for non-mahrams to lower their gaze.”

Thus, from all these authoritative hanafi texts, we see the statements of Hanafi fuqaha prohibiting a woman in ihram from exposing her face to non-mahrams without necessity and their ruling that covering it is obligatory even in the holiest of places. If this is the case in ihram in the most sacred lands, then the obligation of covering the face elsewhere is even more evident and necessary to follow.

Second: The Maliki Madhhab

Imam Malik (d. 179 AH) narrated in al-Muwatta (2/234), with the commentary of al-Zurqani, see also Awjaz al-Masalik, 6/196), from Hisham ibn ‘Urwah, from Fatimah bint al-Mundhir, that she said: “We used to cover our faces with saffron-dyed cloth while in ihram, and we were with Asma bint Abi Bakr.”

Al-Zurqani commented: “Another narration adds: ‘And she did not disapprove of it.’ This indicates that it is permissible for a woman in ihram to cover her face to shield herself from the eyes of men, and it is even obligatory if she knows or strongly assumes that she will be looked at with desire.

Ibn al-Mundhir said: ‘There is consensus that a woman may wear all stitched clothing, shoes, and cover her head, and conceal her hair from view, except her face, which she should drape lightly with a cloth to cover herself from the gaze of men, without wrapping it tightly.’ Then he mentioned the report of Fatimah bint al-Mundhir and said: ‘It is possible that the word khimar (covering) here means draping, as is reported from A’ishah, who said: ‘We were with the Messenger of Allah ﷺ, and when men passed by us, we would lower our garments over our faces while we were in ihram. When they had passed, we would uncover them.’”

Shaykh al-Hattab (d. 954 AH) said in

Al-Zurqani (d. 1122 AH) said in his As for her face and hands, he may look at them uncovered even if she is young and without an excuse, such as for testimony or medical treatment, unless there is fear of fitnah or the intention of pleasure, in which case it is prohibited. This is according to al-Fakihani and al-Qulshani, and it is also indicated in al-Muwatta.”

He further stated: “The madhhab of al-Shafi’i is more inclined towards blocking the means  and is closer to caution, especially in this time where corruption has spread and it has become difficult to remedy it.” (Sharh al-Zurqani ‘ala Mukhtasar Khalil, 1/176)

Al-Bannani (d. 1194 AH) wrote in his Hashiyah on Sharh al-Zurqani (1/176), and similarly in Hashiyat al-Sawi on al-Sharh al-Saghir, 1/289): “Al-Zurqani said: ‘Except for fear of fitnah or the intention of pleasure, in which case it is prohibited.’ That is, looking at her.

The question is: Is it then obligatory upon her to cover her face? Ibn Marzuq stated in Ightinam al-Fursah that it is the well-known position of the madhhab. Al-Hattab also transmitted the obligation from Qadi ‘Abd al-Wahhab. Alternatively, it is not obligatory upon her; rather, it is upon the man to lower his gaze.

This was the position of Qadi ‘Iyad as transmitted by al-Muwaq. Shaykh Zarruq differentiated between a beautiful woman, for whom it is obligatory to cover, and an unattractive woman, for whom it is recommended.”

Ibn al-‘Arabi (d. 543 AH) said: “A woman is entirely awrah—her body and her voice. It is not permissible to uncover any of it except in necessity or need, such as for testimony, illness, or a question that arises for her.” (Ahkam al-Qur’an, 3/1579)

Al-Qurtubi (d. 671 AH) said in his Tafsir (12/229): “Ibn Khuwiz Mandad, one of the great Maliki scholars, said: ‘If a woman is beautiful and there is fear of fitnah from her face and hands, then she must cover them. However, if she is elderly or unattractive, then she may expose her face and hands.’”

Covering the Face While in Ihram

Maliki fuqaha have also obligated a woman in ihram, whether for Hajj or ‘Umrah, to cover her face in the presence of non-mahram men.

Ahmad ibn Ghunaym al-Nafrawi said in al-Fawakih al-Dawani ‘ala Risalat Abi Zayd al-Qayrawani (1/431) in the chapters on Hajj and ‘Umrah: “Know that the ihram of a woman, whether free or enslaved, is in her face and hands. Khalil said: ‘It is prohibited for a woman in ihram to wear gloves or cover her face unless it is for shielding herself from the eyes of men, in which case it becomes obligatory for her to drape something over her face without fastening it.’”

Ahmad al-Dardir said in al-Sharh al-Kabir with Hashiyat al-Dusuqi (2/54–55): “It is prohibited due to ihram for a woman, whether free or enslaved, to cover her face, except if it is for shielding herself from people’s eyes, in which case it is not prohibited. Rather, it becomes obligatory if she knows or strongly assumes that she will be a cause of fitnah.”

‘Abd al-Baqi al-Zurqani said in Sharh al-Zurqani ‘ala Mukhtasar Khalil (2/290–291): “It is prohibited due to ihram for a woman to cover her face, except if it is to shield herself from men’s eyes, in which case it becomes obligatory if she knows or strongly assumes that she will be looked at with desire.”

From these texts, it is clear that Maliki fuqaha considered face-covering recommended when there is safety from fitnah but obligatory when fitnah is feared, even for a woman in ihram.

Third: The Shafi’i Madhhab

An Nawawi (d. 676 AH) said in al-Minhaj: “The awrah of a free woman is everything except her face and hands…”

Sulayman al-Jamal commented on this, saying: “This is her awrah in prayer. However, her awrah in front of Muslim women in general and her mahram men is what is between her navel and knees. As for her awrah in front of non-mahram men, it is her entire body. And in front of non-Muslim women, there is a difference of opinion: some say her entire body, while others say everything except what naturally appears during work.” (Hashiyat al-Jamal ‘ala Sharh al-Minhaj, 1/411)

Ibn Hajar al-Haytami (d. 974 AH) said in Tuhfat al-Muhtaj (3/113-115, printed with Hashiyat al-Shirwani wa al-‘Abbadi): “The deceased is shrouded after washing in what he was permitted to wear in life… Then he said: ‘The minimum shroud is a cloth that covers the awrah, which differs between men and women.’”

Al-Shirwani wrote in his Hashiyah (3/115): “For a woman, what must be covered is her entire body except her face and hands, whether she is free or a slave. The obligation to cover them in life is not because they are awrah but because looking at them often leads to fitnah.”

Ibn Qasim al-‘Abbadi (d. 994 AH) wrote similarly in his Hashiyah on Tuhfat al-Muhtaj (3/115): “A woman must cover her entire body except for her face and hands. The obligation to cover them in life is not because they are awrah but because of the fear of fitnah.”

Shaykh al-Shirwani said: “Al-Ziyadi, in his commentary on al-Muharrar, mentioned that a woman has three types of awrah: in prayer, which is all her body except her face and hands; in the presence of non-mahram men, which is her entire body including her face and hands according to the strongest opinion; and in solitude and with mahrams, which is like a man’s awrah (between the navel and the knee).” (Hashiyat al-Shirwani ‘ala Tuhfat al-Muhtaj, 2/112)

He also said: “If a woman knows that a non-mahram man is looking at her, she must cover her face; otherwise, she is aiding in sin and is sinful.” (Hashiyat al-Shirwani ‘ala Tuhfat al-Muhtaj, 6/193)

Zakariyya al-Ansari (d. 926 AH) said: “The awrah of a free woman is everything except her face and hands.”

Al-Sharqawi commented: “This refers to her awrah in prayer. However, outside of prayer, regarding a non-mahram man looking at her, her entire body is awrah, including her face and hands, even if there is no fear of fitnah.” (Tuhfat al-Tullab Sharh Tahrir Tanqih al-Lubab, 1/174)

Muhammad al-Zuhri al-Ghamrawi said in Anwar al-Masalik Sharh ‘Umdat al-Salik wa ‘Uddat al-Nasik (p. 217): “It is prohibited for a man to look at any part of a non-mahram woman, whether it be her face, hair, or fingernail, whether she is free or a slave…” Then a few lines later, he said: “A free non-mahram woman is prohibited from revealing any part of her body, even her face and hands, to a post-pubescent boy or a non-Muslim woman.”

Muhammad ibn ‘Abdullah al-Jardani said in Fath al-‘Allam Sharh Murshid al-Anam (1/34-35): “Know that awrah is of two types: awrah in prayer and awrah outside of it. Both must be covered.” After a detailed discussion, he wrote under the title: “A woman’s awrah regarding non-mahram men and the ruling on uncovering the face”: “For non-mahram men, her entire body is awrah without exception… She must cover herself from them. This is the most reliable opinion. Qadi ‘Iyad of the Malikis reported from scholars that women are not obligated to cover their faces in public; rather, it is a sunnah. Men are commanded to lower their gaze. However, this does not contradict what Imam al-Nawawi reported of the unanimous agreement among Muslims that women should not go out with their faces uncovered. This prohibition is not because covering is obligatory in itself, but because it serves a general interest in preventing fitnah. However, if she knows that a non-mahram man is looking at her, then covering becomes obligatory, as leaving her face uncovered would aid in sin.”

Muhammad ibn Qasim al-Ghazzi (d. 918 AH) said: “The entire body of a free woman is awrah except for her face and hands. This is her awrah in prayer, but outside of prayer, her entire body is awrah.” (Fath al-Qarib fi Sharh Alfaz al-Taqrib, p. 19)

Covering the Face While in Ihram

Shafi’i scholars have also allowed a woman in ihram, whether for Hajj or ‘Umrah, to cover her face when in the presence of non-mahram men. Some even considered it obligatory.

Al-Ramli, known as “the junior Shafi’i,” said: “A woman may lower a cloth over her face while keeping it away from her skin using a stick or something similar, even if there is no heat or fitnah… It is not far-fetched to say that covering the face with a penalty (fidya) is permissible if it is the only way to prevent unlawful gazes.”

Al-Shabramalisi commented on this: “His statement ‘It is not far-fetched to say covering is permissible’ means that it should actually be obligatory. The phrase ‘permissible’ does not contradict this, as it refers to permissibility after prohibition, which can include obligations.” (Nihayat al-Muhtaj ila Sharh al-Minhaj, with Hashiyat al-Shabramalisi, 3/333)

Al-Khatib al-Shirbini (d. 977 AH) said: “If a woman wants to cover her face from men, she may lower over it a cloth that does not touch her skin, supported by something like a stick.” Al-Bujayrimi commented on this, saying: “This implies that she must leave her face uncovered even in the presence of non-mahram men and even with the fear of fitnah, and that men must lower their gaze. Some scholars held this view. However, the stronger opinion is that she must cover her face with something that does not touch her skin.” (Hashiyat al-Bujayrimi ‘ala al-Khatib, 2/391)

Muhammad Zakariyya al-Kandhlawi (d. 1402 AH) quoted in Awjaz al-Masalik ila Muwatta Malik (6/197) from Sharh al-Iqna‘: “If a woman wants to cover her face from men, she may lower over it a cloth that does not touch her skin, supported by something like a stick.”

In the commentary, it states: “This implies that she must leave her face uncovered even in the presence of non-mahram men and even with the fear of fitnah, and that men must lower their gaze. Some scholars held this view. However, the stronger opinion is that she must cover her face with something that does not touch her skin.”

From these sources, it is clear that Shafi’i fuqaha considered covering the face obligatory when fitnah was feared, including during ihram.

Fourth: The Hanbali Madhhab

Imam Ahmad ibn Hanbal (d. 241 AH) said: “Every part of a free woman is awrah, even her fingernail.” (Zad al-Masir fi ‘Ilm al-Tafsir, 6/31)

Yusuf ibn ‘Abd al-Hadi al-Maqdisi (d. 909 AH) said in Mughni Dhawi al-Afham ‘an al-Kutub al-Kathira fi al-Ahkam (p. 120): “It is not permissible for a man to look at a non-mahram woman, except if she is an old woman who is not desirable or a young girl who is not yet an object of desire. He must avert his gaze from her, and she must cover her face when she goes out.”

Mansur ibn Yunus al-Buhuti (d. 1051 AH) said in Kashshaf al-Qina‘ ‘an Matn al-Iqna‘ (1/309): “A free adult woman is entirely awrah in prayer, even her fingernail and hair.” This is based on the hadith: “A woman is awrah” (Reported by al-Tirmidhi, who said it is hasan sahih). Umm Salama asked the Prophet ﷺ: “Can a woman pray in a long shirt and a head covering without an izar?” He replied: “If the shirt is long enough to cover the tops of her feet.” (Reported by Abu Dawud and authenticated by ‘Abd al-Haqq and others as a statement of Umm Salama.)

He continued: “Except for her face—there is no dispute in the madhhab that a free woman may uncover her face in prayer, as mentioned in al-Mughni and other sources.”

Some scholars added the hands as well. Ibn Abbas and Aisha said: ‘Except for her face and hands.’ Al-Bayhaqi reported this, though it is weak, and Ibn Mas‘ud disagreed.

However in prayer her face is not awrah but everything else is

 Ibn Qudamah, said: “The free adult woman is all ʿawrah in prayer, except for her face. Even her fingernails and hair are part of her ʿawrah. If any of that is exposed during prayer, and she is able to cover it, then her prayer is invalid unless she covers it again.” (Al-Mughni 1/337)

Marʿi al-Karmi said: The free adult woman is all ʿawrah in prayer except for her face, even her hair and nails.” (Dalil al-Talib li Nayd al-Matalib, (1/74) edited by Muhammad Hajjaj, Dar al-Fikr 1990)

Al-Buhūtī said: “The free woman is entirely ʿawrah in prayer, even her fingernails and hair, except for her face. As for the hands, they must be covered.”, (Kashshāf al-Qināʿ, (1/250) (ʿĀlam al-Kutub edition)

Al-Hajjāwi said: “A free woman is all ʿawrah in prayer, even her nails and her hair, except for her face. Her hands are also ʿawrah.” (al-Iqnāʿ, (1/78) Dar al-Maʿrifah edition)

Ibn Muflih al-Hanbali (d. 763 AH) said in al-Furu‘ (1/601-602): “Ahmad said: ‘She must not reveal her adornment except to those mentioned in the verse.’ Abu Talib reported that Ahmad said: ‘Even her fingernail is awrah, so when she goes out, she must not show anything or wear a thin shoe that describes the foot. It is preferable that she sew buttons onto her sleeve cuffs to keep them closed.’

Al Qadi Abu Ya‘la preferred the opinion that ‘what appears’ in the verse refers to clothing, as stated by Ibn Mas‘ud and others, rather than jewelry, because jewelry is usually hidden. Ahmad explicitly said: ‘The apparent adornment refers to clothing. Every part of a woman is awrah, even her fingernail.’”

Yusuf Mar‘i said in Ghayat al-Muntaha fi Jam‘ al-Iqna‘ wa al-Muntaha (3/7): “Among the cases where looking is forbidden—aside from cases such as a fiancé looking at his betrothed or a husband looking at his wife—is looking at a non-mahram woman, even if it is at her connected (not separated) hair. Ahmad said: ‘Even her fingernail is awrah, so when she goes out, she must not reveal anything, nor should she wear a thin shoe that describes the foot. It is preferable for her to sew buttons on her sleeve cuffs to keep them closed.’”

Covering the Face While in Ihram

Hanbali scholars permitted a woman in ihram (during Hajj or ‘Umrah) to cover her face when non-mahram men were nearby.

Shaykh Ibn Muflih al-Hanbali (d. 884 AH) said in al-Mubdi‘ fi Sharh al-Muqni‘ (3/168), and see also al-Rawd al-Murbi‘ (1/484): “A woman’s ihram is in her face, so it is prohibited for her to cover it with a veil, niqab, or anything similar.” This is based on the narration from Ibn ‘Umar: “A woman in ihram must not wear the niqab or gloves.” (Reported by al-Bukhari)

Ibn ‘Umar also said: “A woman’s ihram is in her face, and a man’s ihram is in his head.” (Reported by al-Daraqutni with a good isnad.)

However, “if she needs to cover her face due to the presence of men passing by, she may lower a cloth over her face from the top of her head, as Aisha did. This was narrated by Ahmad, Abu Dawud, and others.”

Ibrahim ibn Muhammad ad-Duyyan said in Manar al-Sabil (1/246-247) when discussing the prohibitions of ihram: “A woman is forbidden from covering her face, but she may lower a cloth over it when needed. This is based on the hadith of the Prophet ﷺ: ‘A woman in ihram must not wear a niqab or gloves.’ (Reported by Ahmad and al-Bukhari.)

He continued: “Covering the face is prohibited in ihram without any known disagreement, except for what is narrated from Asma’ that she covered it. However, this is understood to mean lowering a cloth without fastening it, so there is no actual disagreement. If she needs to cover her face due to the presence of men nearby, she may lower a cloth over it from the top of her head. There is no known disagreement about this.”

He quoted the narration of Aisha: “We used to be with the Messenger of Allah ﷺ while in ihram, and when male riders passed by, we would lower our outer garments over our faces. When they had passed, we would uncover them again.” (Reported by Abu Dawud and al-Athram)

From these sources, it is clear that Hanbali scholars considered the face and hands of a free woman awrah outside of prayer. They mandated covering them, especially when there was a fear of fitnah. However they permitted—and in some cases, required—a woman in ihram to cover her face if non-mahram men were present.

Narrated Aisha, Ummul Mu’minin: Asma (رضي الله عنها) daughter of Abu bakr (رضي الله عنه) entered upon the Messenger of Allah (ﷺ) wearing thin clothes. The Messenger of Allah (ﷺ) turned his attention from her. He said: O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.

Abu Dawud comments under this and says: This is a mursal tradition (the narrator who transmitted it from ‘Aishah is missing) Khalid b. Duraik did not see ‘Aishah. (Sunan Abi Dawud 4104)

Many scholars explained that if the hadith about showing the face and hands is true, it must refer to a time before the hijab rules were fully revealed. They said there were two stages of hijab: At first, women could show their face and hands.

Later, they were told to cover everything, including the face and hands. Scholars like Ibn Taymiyyah, Ibn Qudamah, al-Uthaymin, and others believe this hadith was abrogated by later verses. This means it cannot be used as evidence now, because the rules changed after it.

Translation: The scholars who prohibited unveiling had different responses: Some said the hadith refers to a time before the command of hijab: Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) said: The salaf differed regarding what “adornment” is: Ibn Masud said: it refers to clothing.
Ibn Abbas and those who agreed with him said: it refers to what is on the face and hands, such as kohl (eyeliner) and dye. Then he clarified that the legislation of hijab occurred in two stages:

• The first stage: covering the body except for the face and hands.
• The second stage: covering the entire body, including the face and hands.

He then stated: “When women were commanded to wear the jilbab, which is to cover the face, or to cover the face with a niqab, then the face and hands became part of the adornment that they were commanded not to show to non-mahrams. At that point, the only thing permissible for non-mahrams to see was the apparent clothing. Ibn Masud mentioned the second stage, while Ibn Abbas mentioned the first stage.”

And he further said: “On the contrary, the face, hands, and feet should not be shown to non-mahrams according to the strongest opinion. This differs from what was allowed before the ruling was abrogated. Now, only the clothing can be shown.”

Imam Ibn Qudamah (d. 620 AH) also said when responding to those who permitted looking at the face and hands by citing the hadith of Asma (may Allah be pleased with her): “As for the hadith of Asma, it is understood to have been before the revelation of the verse of hijab. We interpret it in this way.” Al-Qari, in his explanation of the hadith, said: “The statement ‘she was wearing thin clothes’ refers to the time before the hijab.”

Al-Shanqiti, after weakening the hadith, said: “It is also rejected by the evidence we mentioned regarding the general command of hijab. Even if it were authentic, it could be understood to refer to a time before the command of hijab.” S

Shaykh Salih ibn Ibrahim al-Bulayhi stated: “If we assume that the hadith of Aisha (may Allah be pleased with her) is authentic, it is understood to refer to a time before the command of hijab. Thus, it is abrogated and cannot be acted upon.”

Muhammad Ali al-Sabuni, in Rawai al-Bayan, said: “It is possible that this occurred before the verses of hijab were revealed, and then it was abrogated by them.”

Shaykh Muhammad ibn Salih al-Uthaymin said: Even assuming the authenticity of the hadith of Aisha (may Allah be pleased with her), it is understood to refer to a time before the command of hijab because the texts regarding hijab overrule the original ruling and take precedence.”

Awdat al-hijab by Muhammad ibn Ahmad ibn Ismail al-Muqaddam Pg 339-340

This hadith, narrated by Asma bint Abi Bakr, shows that during ihram (the sacred state for Hajj or Umrah), women could cover their faces to avoid being seen by men. The phrase “we used to cover our faces from men” indicates a practice of modesty, even while in ihram.

This shows that even during ihram a woman should cover her face from men, the hadith where the prophet ﷺ says not to cover your face (Sahih Al Bukhari 1838) actually means that she should not wear a niqab and gloves during ihram.

Translation: Chapter 149: Permissibility for a Muhrim (a person in a state of ihram) to cover her face from men.

Asma (may Allah be pleased with her), the daughter of Abu Bakr As-Siddiq (may Allah be pleased with him), said: “We used to cover our faces from men, and we used to comb our hair before that.” – Its chain is authentic.

Sahih Ibn Khuzaymah (1/1276)

Shayk Al Islam Ibn Taymiyyah mentions that in ihram, men cannot wear fitted clothes, and women cannot wear a niqab or gloves. Scholars disagreed on whether a woman’s face should be uncovered like a man’s head or if it can be covered like her hands.

The correct view according to Ibn Taymiyyah is that she can cover her face but not with a niqab or anything specially made to fit it. Women in the past used to cover their faces in a loose way to hide from men, which was allowed.

This is because a woman’s whole body is awrah, so she can cover her face and hands, but not with tailored items. This is similar to how men cannot wear tailored pants but can wear a loose waist cloth.

Translation: In the state of ihram, a man does not wear on his body garments that are tailored to fit, such as shirts or cloaks. Similarly, a woman does not wear a niqab or gloves. As for his head, it must not be covered.

Regarding the face of a woman, there are two views in the madhhab of Ahmad ibn Hanbal and others: It is like the man’s head and should not be covered. It is like her hands and should not be covered with something tailored like a niqab or veil.

This second view is the correct one because the Prophet only prohibited the niqab and gloves. However, women used to draw their coverings over their faces to conceal them from men without using something that lifted the cloth away from the face.

This shows that her face is like a man’s hands and her hands. This is because the woman’s entire body is considered awrah (something to be covered), as mentioned earlier. Therefore, she is allowed to cover her face and hands, but not with garments tailored to fit those parts, such as a niqab or gloves. Similarly, a man is prohibited from wearing pants but may wear a loose izar (waist cloth).

Majmu Al Fatawa By Ibn Taymiyyah (22/120)

Hisham ibn Urwah clarified that Ibn Ishaq narrated from his wife, Fatimah bint al-Mundhir, without ever seeing her. Hisham’s oath that Ibn Ishaq never saw his wife is truthful, and Ibn Ishaq never claimed otherwise.

Many of the Tabi’un narrated from Aisha (may Allah be pleased with her) without ever seeing her.

Translation: Yahya ibn Sa’id said, I heard Hisham ibn Urwah say: ‘Ibn Ishaq narrated from my wife, Fatimah bint al-Mundhir, and by Allah, he never saw her.” I (Abdullah) said: Hisham is truthful in his oath, for Ibn Ishaq never saw her. Moreover, the man (Ibn Ishaq) never claimed that he saw her; he only mentioned that she narrated to him.

We ourselves have heard from many women, yet we have never seen them. Similarly, several of the Tabi’un (students of the sahabah) narrated from Aisha (may Allah be pleased with her) without ever having seen her.

Siyar A’lam Nubala By Imam Ad Dhahabi (7/38)