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Sharia doesn’t ask women to cover face - Niqab (1 of 3)

’شریعت میں خواتین کے چہرے کا پردہ واجب نہیں‘- اسلامی نظریاتی کونسل پاکستان 
The question of hijab for Muslim women has been a controversy for centuries and will probably continue for many more. Is it fard (obligatory), mustahab (recommended/preferable), or 'urf (cultural). 

Some learned people do not consider the subject open to discussion and consider that covering the face is required. 

While a majority are of the opinion that it is not required (some conditional). 

A middle line position is taken by some who claim that the instructions are vague and open to individual discretion depending on the situation. The wives of the Prophetﷺ were required to cover their faces so that men would not think of them in sexual terms since they were the "Mothers of the Believers," but this requirement was not extended to other women.

It may be an new information for many that, Hijab and Niqab is not Muslim invention it has been practiced in ancient religions and cultures. However, Islam did endorse it as a symbol of modesty and respect not of subjugation. The veil personified the dignity and superiority of noble women. The veil signified a woman's self-respect and social status. The fact that the veil was the sign of nobility was the reason that the prostitutes were not permitted to cover their hair in the old Jewish society.Keep  reading >>>>


In Islam, first the men are commanded to lower their gaze, this verse often not mentioned by the people with biased mindset:

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ اللَّـهَ خَبِيرٌ بِمَا يَصْنَعُونَ ﴿٣٠﴾
Tell believing men to lower their gaze and remain chaste. That is purer for them. God is aware of what they do. (24:30)

 اے نبیؐ، مومن مردوں سے کہو کہ اپنی نظریں بچا کر رکھیں اور اپنی شرمگاہوں کی حفاظت کریں، یہ اُن کے لیے زیادہ پاکیزہ طریقہ ہے، جو کچھ وہ کرتے ہیں اللہ اُس سے باخبر رہتا ہے (24:30) 
وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوا إِلَى اللَّـهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ ﴿٣١ النور

"Say to believing women that they should lower their gaze and remain chaste and not to reveal their adornments -- save what is normally apparent thereof, and they should fold their shawls over their bosoms. They can only reveal their adornments to their husbands or their fathers or their husbands' fathers, or their sons or their husbands' sons or their brothers or their brothers' sons or their sisters' sons or maidservants or those whom their right hands possess or their male attendants who have no sexual desire or children who still have no carnal knowledge of women. Nor should they swing their legs to draw attention to their hidden ornaments. Believers, turn to God, every one of you, so that you may prosper". (Quran;24:31)

اور اے نبیؐ، مومن عورتوں سے کہہ دو کہ اپنی نظریں بچا کر رکھیں، اور اپنی شرمگاہوں کی حفاظت کریں، اور اپنا بناؤ سنگھار نہ دکھائیں بجز اُس کے جو خود ظاہر ہو جائے، اور اپنے سینوں پر اپنی اوڑھنیوں کے آنچل ڈالے رہیں وہ اپنا بناؤ سنگھار نہ ظاہر کریں مگر اِن لوگوں کے سامنے: شوہر، باپ، شوہروں کے باپ، اپنے بیٹے، شوہروں کے بیٹے، بھائی، بھائیوں کے بیٹے، بہنوں کے بیٹے، اپنے میل جول کی عورتیں، ا پنے مملوک، وہ زیردست مرد جو کسی اور قسم کی غرض نہ رکھتے ہوں، اور وہ بچے جو عورتوں کی پوشیدہ باتوں سے ابھی واقف نہ ہوئے ہوں وہ ا پنے پاؤں زمین پر مارتی ہوئی نہ چلا کریں کہ اپنی جو زینت انہوں نے چھپا رکھی ہو اس کا لوگوں کو علم ہو جائے اے مومنو، تم سب مل کر اللہ سے توبہ کرو، توقع ہے کہ فلاح پاؤ گے (سورة النور 24:31)

This verse shows clearly that Allah has obliged women to wear hijab. 

But what is exactly meant by hijab?

Hijab is the proper Islamic dress code, which is primarily intended to safeguard the modesty, dignity and honor of men and women. By wearing Hijab, women protect themselves from any lustful gaze or act that may expose them to temptation or harassment of any kind. On the other hand, it protects men from indulgence in vices and unlawful acts.

Hijab does not only refer to head cover, but to the whole dressing of a woman. This means that there are certain requirements for a woman's dress to be Islamic: It must cover the whole body.
  • It must not be tight or transparent.
  • It must not delineate the parts of the body, especially those parts that are sexually attractive.
  • It must not be a dress that is usually worn by men. Hence, a Muslim woman is permitted to wear whatever she likes as long as her dress has all the legal requirements of a woman's Islamic dress code, and it covers the `awrah (sensitive parts of the body that a woman must cover in front of non-mahrams). This is agreed upon by all scholars and jurists.
However, scholars differ concerning the limits of a woman's `awrah, depending on different interpretations of the verse that is mentioned above, and this entails a disagreement among scholars concerning the ruling of niqab (covering the face and hands); whether it is obligatory or not. The majority of Muslim scholars, including the four schools of fiqh, maintain that niqab is not obligatory (some conditional). They base their view on many evidence that are discussed below in details. Only some of the Hanbali scholars see that niqab is obligatory.

Different opinion:

“Allah Almighty says what means:

"And say to the believing women to lower their gazes and guard their chastity, and let them not display of their charm - except what is apparent.(An-Nur 24:31)

Commenting on the phrase: "what is apparent" Ibn `Abbas, the famous Companion and the Qur’an exegete, said: “It means face and hands.” In other words, according to Ibn `Abbas, a woman must cover all her body except her face and hands while in the presence of men who are not related to her directly. The list of those in whose presence she needs not cover is clearly outlined in Surat An-Nur 24: 31.

The majority of imams - including those of the four schools, as well as others - share the above interpretation of Ibn `Abbas, and thus hold the opinion that a woman is not obliged to cover her face and hands (some conditional).

However, a group of scholars, the majority of whom belong to the Hanbalite Juristic School, teach that a woman must cover her face and hands as well. In support of their position they invoke a tradition attributed to the Prophetﷺ, stating: “Woman is all `awrah”, and hence as such, needs to completely be covered up. They also reason by saying that the most attractive parts of a woman’s body capable of enticing men are her face and hands.

The aforementioned position of the majority on this issue seems to be more consistent with the general understanding and evidences of the Qur’an and Sunnah than of those who advocate covering the face and hands as well. There are several proofs which point to this conclusion:

  1. There is not single verse or Hadith which directly ask the women to cover their face. The opinion of scholars is based upon their interpretations and inferences drawn from different incidences and practices where women covered their faces. While there are incidences where women did not cover their faces. However one Hadith Sunan Abi Dawud #4104 clearly mentions Prophet ﷺ indicating to keep face and hands uncovered. [Sahih (Al-Albani)]
  2. The verse quoted above from the Qu.’an seems to presume that the women it addresses are not wholly covered, i.e. face and hands. Otherwise, there is no sense in ordering both genders to lower their gazes.
  3. It is a general consensus among scholars that a woman is not required to cover her face and hands while performing salah (ritual prayers). If these were deemed to be `awrah, it would certainly have been necessary to cover them. 
  4. A woman is required to bare her face while she is in a state of ihram (consecration during Hajj and `Umrah). This again confirms what we said earlier. 
  5. Moreover, the evidences in the sources – the Qur’an and the Sunnah - are overwhelming in showing that the hijab, as prescribed by Islam, was not meant to segregate women or shut them out of the social involvement and participation in the affairs of the Muslim community. This is since the participation of Muslim women - at all levels of Islamic life - is fully documented beyond a shadow of doubt in the sources of Shari`ah. Such active participation as described in the sources is conceivable only if we assume that women were not wholly covered from head to toe.
In light of the above, we may conclude: There is no controversy regarding covering the whole body except for the face and hands. The controversy occurs in respect of covering the face and hands. The majority of scholars say it is not obligatory, while few others maintain it is obligatory. This, in turn, requires that a woman must abide by the agreed ruling which stipulates that a woman must cover her whole body except the face and hands.

As for the controversial part of the issue, we should think of it as a sign of Allah's mercy that He left some things open, so that there will be no hardship for people, and that they can make use of such things according to their own benefit. For example, if a woman is so beautiful to the extent that she attracts men's attention and her beauty tempts them, she would cover her face, as an aspect of preventing harm, even if it is agreed that niqab is not obligatory. On the other hand, some women may have some breathing or skin problems that they do not tolerate wearing face cover. Here, we realize that the difference of opinion in relation to niqab is really an aspect of Allah's mercy.

The differences among scholars are only in minor and secondary things, and never in the fundamentals of faith. This is in fact an aspect of God’s mercy, as the Prophetﷺ said:

“Allah has prescribed certain obligations for you, so do not neglect them; He has defined certain limits, so do not transgress them; He has prohibited certain things, so do not do them; and He has kept silent concerning other things, out of mercy for you and not because of forgetfulness, so do not ask questions concerning them.” (Reported by ad-Darqutni.) 

Pakistan's top religious body has said women are not required to cover their faces, hands or feet under Islamic Sharia law, a rare judgement from the conservative council of clerics seen as "encouraging" by rights activists Tuesday.
Women not required to cover faces under Sharia, says CII
The Council of Islamic Ideology (CII), which was formed in 1962 to advise parliament on the compatibility of laws with Sharia, made the ruling during its meeting.
However the chairman of the council Maulana Muhammad Khan Sheerani also "advised women to follow ethics and have a careful attitude in society", a spokesman told AFP.
He said the cleric had recommended women "cover up their body parts to avoid threats or mischief".
Farzana Bari, a prominent women´s rights activist, termed the ruling "very interesting".
"It is a good sign, the clergy seems to have realised that their legitimacy is being challenged and this ruling is aimed at improving their image," Bari told AFP.
"The orthodox clerics have been put on the back foot, look at the Supreme Court decision about blasphemy laws, it´s encouraged some clerics to come forward and speak about amending the laws," she said.

’شریعت میں خواتین کے چہرے کا پردہ واجب نہیں‘

اسلامی نظریاتی کونسل نے قرار دیا ہے کہ شریعت میں خواتین کے لیے چہرے، ہاتھ اور پاؤں کا پردہ واجب نہیں تاہم اگر کسی طرح کے فتنے کا خطرہ ہو تو تب عورت پر پردہ واجب ہے۔

اسلامی نظریاتی کونسل کا اجلاس مولانا محمد خان شیرانی کی زیر صدارت ہوا جس میں ان کا کہنا تھا کہ مسلمان خواتین کے لیے چہرے، ہاتھوں اور پاؤں کا پردہ واجب نہیں۔

دو روزہ اجلاس کے پہلے روز جب مولانا محمد خان شیرانی نے خواتین کے چہرے کے پردے کو غیر واجب قرار دیا، کونسل کے آزاد خیال ممبر مولانا طاہر اشرفی اور علامہ امین شہیدی اتفاق سے شریک نہیں تھے۔

کونسل کے پہلے روز کے اجلاس میں دیگر ممبران کے علاوہ جماعت اسلامی کی ڈاکٹر سمعیہ راحیل قاضی بھی شریک تھیں جنہوں نے خود نقاب میں ہونے کے باوجود پردے کے حوالے سے رولنگ کی مکمل حمایت کی۔

جمعیت علمائے اسلام (ف) سے تعلق رکھنے والے مولانا محمد خان شیرانی نے بھی خواتین کے چہرے، ہاتھوں اور پاؤں کے پردے کی حمایت کی۔

اجلاس کے بعد میڈیا سے بات کرتے ہوئے مولانا محمد خان شیرانی کا کہنا تھا کہ اسلامی شریعت خواتین کو چہرے، ہاتھوں اور پاؤں کے پردے کا پابند نہیں کرتی تاہم اگر فتنے کا خطرہ ہو تو عورت پر چہرے، ہاتھ اور پاؤں کا پردہ واجب ہے۔

تاہم خواتین کو کس طرح کا فتنہ لاحق ہوسکتا ہے، مولانا شیرانی نے اس کی وضاحت نہیں کی۔

اسلامی نظریاتی کونسل کے اجلاسوں میں خواتین اور بچیوں کو درپیش مسائل کا معاملہ پہلے بھی کئی بار اٹھایا گیا ہے تاہم یہ پہلا موقع ہے جب کونسل میں خواتین کے شرعی پردے کا معاملہ اٹھایا گیا۔

اسلامی نظریاتی کونسل کے ایک ممبر نے انکشاف کیا کہ کونسل میں خواتین کے پردے کا معاملہ وزارت داخلہ کی درخواست پر اٹھایا گیا کیونکہ کئی برادریاں اور علمائے کرام شناختی کارڈ کے لیے خواتین کے تصاویر کھینچوانے کی تاحال مخالفت کرتے ہیں۔

ممبر کا کہنا تھا کہ کچھ خاندان کے لوگ تصویر کی وجہ سے اب تک اپنی خواتین کا شناختی کارڈ نہیں بنوا رہے۔

نادرا حکام کے مطابق ملک میں امن و امان کی صورتحال کے پیش نظر کسی کی بھی شناخت کے لیے شناختی کارڈ پر اس کی تصویر ہونا ضروری ہے۔

اسلامی نظریاتی کونسل کے اجلاس میں مخلوط نظام تعلیم کا معاملہ بھی زیر بحث آیا تاہم کونسل نے اس حوالے سے اپنے پرانے موقف کو دہراتے ہوئے مخلوط نظام تعلیم کو معاشرے کے لیے نقصان دہ قرار دیا۔

کونسل نے کہا کہ لڑکوں اور لڑکیوں کے لیے الگ الگ تعلیمی ادارے بنائے جانے چاہئیں۔

کونسل کے اجلاس میں خواجہ سراؤں کے حقوق کا معاملہ بھی زیر بحث آیا اور ممبران کی جانب سے ایسے بچوں کو لاتعلق کرنے اور وراثت میں انہیں ان کا حق نہ دینے والے خاندانوں کو تنقید کا نشانہ بنایا گیا۔

Women covering face (niqab) is Obligatory or optional?
A obligatory (fard) or haram (forbidden) should not be of controversial issues in the principles of thought or the rules of shari'a. A great many scholars have elaborated on the issue of Hijab & Niqab (face covering by women, including whom who emphasized this the most are Malik, Abu Hanifah, Ahmed and Ash-Shafi'i. This is why Al-Imam Ahmed, sued to answer Makruh  (undesirable)instead of saying haram (forbidden).
It can be noticed that there are two major thoughts concerning niqab (women face covering). For example, Maududi's book "Al-Hijab,"  is supportive to the niqab. That book is versus to Al-Albani's "Hijjab ul-Marratil Muslimah," which advocates the opinion of no niqab, referring to authentic narrations of Al-Bukhari when a youthful, attractive female asked the Prophet ﷺ a question on Hajj, she was uncovering her face. Al-Fadhil ibn Abbas, his ﷺ cousin started looking at her but the Prophet ﷺ was turning his head from that gaze. Had uncovering the face been haram (forbidden) the Prophet ﷺ would have told her that she should wear a niqab, but he didn't do that. Any statement to that exposure of opinions and studies, there is no room for a clear-cut answer to say niqab is fard (obligatory) or uncovering the face is haram (forbidden). one may not object to any woman if she prefers niqab nor object any man if he wants to cover his face. This is personal business and everyone should feel that they have the option in the arena of what is halal (permissible). [Allah knows the best]

Please remember:
'God desires ease for you, and desires not hardship' (Quran;2:185)
'God desires to lighten things for you, for the human being has been created weak' (Quran;4:28).
Prophet Muhammad ﷺ said: 'Do not overburden yourselves, lest you perish. People [before you] overburdened themselves and perished. Their remains are found in hermitages and monasteries' (Musnad of Abu Ya'la). Moreover, whenever the Prophetﷺ  had to choose between two options, he always chose the easier, unless it was explicitly forbidden (Bukhari). When the Prophetﷺ  sent his Companions Mu'adh and Abu Musa to teach Islam to the people of Yemen, he gave them the following advice: 'Facilitate [religious matters to people] and do not make [things] difficult. Obey each other and do not differ [amongst yourselves].' (Bukhari & Muslim). On other occasions he also said: 'This Deen or way of life is easy'; 'Make it easy, don't make it difficult; 'Let people rejoice in being Muslims and not run away from it' and 'Cheerfulness towards other people, even a smile is a sadaqah or charity to be rewarded by Allah'.

Al-Azhar bans "niqab" in classrooms, dormitories:

Egypt's top Islamic school, al-Azhar, issued on Thursday a ban on wearing the "niqab" or face veil in classrooms and dormitories of all its affiliate schools and educational institutes.

While a vast majority of Egyptian women wear the headscarf, only a few wear the niqab.

The Grand Sheikh of al-Azhar Mohamed Sayyd Tantawi has created a heated controversy in Egypt earlier this week when he told a middle school student in a class he was visiting to take off her niqab while in school.
Commenting on the incident, Tantawi told Al Arabiya that he had explained to the girl that the niqab was only a tradition and said she was required to wear only the school uniform at al-Azhar, the world's leading school of Sunni Islam.

The majority of Islamic scholars say the face veil is not obligatory in Islam and is merely a custom that dates back to tribal, nomadic societies living in the Arabian desert before Islam began.
Egyptian lawmakers want to ban Muslim women from covering their faces:
Shaykh al'Abani´s position about Niqab of muslim woman from his famous book: Jilbab Ul-Mar’at Il-Muslimah

It was narrated from Aishah that Asma bint Abi Bakr entered upon the Messenger of Allah (peace be upon him) wearing a thin garment. The Messenger of Allah (peace be upon him) turned away from her and said: “Oh Asma, when a woman reaches the age of menstruation, it is not proper for anything to be seen of her except this and this,” and he pointed to his face and hands.”

[Sunan Abu Dawud (Darussalam Publishers, 2007), volume 4, p. 422, The Book of Clothing, chapter 31: “What a woman may show of her beauty,” Hadith number 4104. Classed as Da’if by Hafiz Abu Tahir Zubair Ali Za’i. Imam Abu Dawud said: “This Hadith is Mursal. Khalid ibn Duraik did not meet Aishah. (And Sa’eed bin Bashir is not strong (in narrating)).”]

Note: Maraseel are accepted by many great scholars as valid proofs, an example of Mursal hadith to be Hassan/Sahih is the hadith of prayer of woman being different from that of man (It is also corroborated from other ahadith).

The Hadith is Mursal by itself but authentic due to supporting narrations and is used as evidence for this matter . . . It was authenticated by Sheikh Al-Albani in Sahih Sunan Abu Dawud, vol. 2, p. 774, number 3458.

Sheikh Al-Albani explains reasons behind this Hadith’s authenticity in great detail:

“. . . (The narration’s chain is) Bashir from Qatadah from Khalid ibn Duraik from Aishah. Ibn Adiy added that he (Khalid) once attributed it to Umm Salamah instead of Aishah. Abu Dawud said after citing it, ‘This Hadith is Mursal. Khalid ibn Duraik did not meet Aishah.’ Also, Sa’eed ibn Bashir is weak according to Hafidh ibn Hajar in At-Taqrib. However, this Hadith has been reported via other ways that strengthen it:

(1.) A Mursal report recorded by Abu Dawud (no. 437) from Qatadah with an authentic chain that includes neither ibn Duraik nor ibn Bashir: ‘Indeed, once a young girl reaches menses, it is not right for her to expose except her face and hands to the wrists.'

(2.) At-Tabarani (in Al-Kabir 24/143/378 and Al-Awsat 2/230/8959) and Al-Bayhaqi recorded via ibn Lahi’ah from Iyadh from Abdullah from Ibrahim bin Rufa’ah Al-Ansari from his father from (he believed) Asma bint Umays that Allah’s Messenger (peace be upon him) entered Aishah’s house while she had with her sister Asma bint Abi Bakr, who was wearing wide-sleeved clothes (see the report in question for the remainder of this Hadith’s text) . . . There is no doubt that a report by ibn Lahi’ah does not go below the level of Hasan when it has supportive narrations, as is the case here . . .”

(Jilbab Ul-Mar’at Il-Muslimah pp. 58-59)

Therefore, we can see that the correct view is that the Niqab is recommended, and not obligatory.

Sheikh Al-Albani's knowledge of the Shawahid (supporting narrations in Hadith) was something which was uncontested to by other scholars of his day. Sheikhs Ibn Baz and Uthaymeen even testified to this. While some Hadith scholars would only grade the single Hadith, Sheikh Al-Albani would take into account all supporting narrations of the Hadith. So some Ahadith are authentic due to other texts with the same meaning, so please take note of this. This made his methodology more correct versus other scholars of his day.

However, wearing the Niqab is better. Sheikh Al-Albani said:

“Whoever adheres to the obligation, it is good enough; and whoever does the recommendation, it is better.” (Jilbab Ul-Mar’at Il-Muslimah, p. 28, which is a Preface to the 2nd Edition)

 خواتین کے چہرے کا پردہ واجب نہیں‘سنن أَبُو دَاوُدَ 4104 

حَدَّثَنَا يَعْقُوبُ بْنُ كَعْبٍ الأَنْطَاكِيُّ، وَمُؤَمَّلُ بْنُ الْفَضْلِ الْحَرَّانِيُّ، قَالاَ حَدَّثَنَا الْوَلِيدُ، عَنْ سَعِيدِ بْنِ بَشِيرٍ، عَنْ قَتَادَةَ، عَنْ خَالِدٍ، - قَالَ يَعْقُوبُ ابْنُ دُرَيْكٍ - عَنْ عَائِشَةَ، رضى الله عنها أَنَّ أَسْمَاءَ بِنْتَ أَبِي بَكْرٍ، دَخَلَتْ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَعَلَيْهَا ثِيَابٌ رِقَاقٌ فَأَعْرَضَ عَنْهَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَقَالَ ‏ "‏ يَا أَسْمَاءُ إِنَّ الْمَرْأَةَ إِذَا بَلَغَتِ الْمَحِيضَ لَمْ تَصْلُحْ أَنْ يُرَى مِنْهَا إِلاَّ هَذَا وَهَذَا ‏"‏ ‏.‏ وَأَشَارَ إِلَى وَجْهِهِ وَكَفَّيْهِ ‏.‏ قَالَ أَبُو دَاوُدَ هَذَا مُرْسَلٌ خَالِدُ بْنُ دُرَيْكٍ لَمْ يُدْرِكْ عَائِشَةَ رضى الله عنها ‏.‏

ام المومنین عَائِشَةَ رضی اللہعنها فرماتی ہیں کہ اسماء بنت ابی بکر رضی اللہ عنہا رسول اللہ صلی اللہ علیہ و سلم کے پاس آییں . وہ باریک  کپڑے پہنے ہوے تھیں . آپ ﷺ نے ان سے منہ پھر لیا اور فرمایا :"اسماء جب عورت بالغ ہو جائے تو درست نہیں کہ اس کی کوئی چیز نظرآے سواے اس کہ اور اس کہ"، آپ ﷺ نے اپنے چہرہ اور ہتھیلیوں کی جانب  اشارہ کیا۔ ابو داوود کہتے ہیں : یہ روایت مرسل ہے خالد بن وریک نے ام المومنین َعَائِشَةَ رضى الله عنها کو نہیں پایا.
شیخ البانی نے اسی موضوع پر مزید  حدیثوں کے ساتھ ملا کر اس کو صحیح ثابت کیا جس کو آج تک علماء چلینج نہیں کر سکے بلکہ شیخ بن باز بھی درست مانتے ہیں. بحر حال شیخ البانی کہتے ہیں کہ نقاب بہتر ہے.
Narrated Aisha, Ummul Mu'minin:
Asma, daughter of Abu Bakr, 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 said: This is a mursal tradition (i.e. the narrator who transmitted it from 'Aishah is missing) Khalid b. Duraik did not see 'Aishah.
Grade: Sahih (Al-Albani),  Reference  : Sunan Abi Dawud 4104

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنِ ابْنِ شِهَابٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ كَانَ الْفَضْلُ رَدِيفَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَجَاءَتِ امْرَأَةٌ مِنْ خَثْعَمَ، فَجَعَلَ الْفَضْلُ يَنْظُرُ إِلَيْهَا وَتَنْظُرُ إِلَيْهِ، وَجَعَلَ النَّبِيُّ صلى الله عليه وسلم يَصْرِفُ وَجْهَ الْفَضْلِ إِلَى الشِّقِّ الآخَرِ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ فَرِيضَةَ اللَّهِ عَلَى عِبَادِهِ فِي الْحَجِّ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا، لاَ يَثْبُتُ عَلَى الرَّاحِلَةِ، أَفَأَحُجُّ عَنْهُ قَالَ ‏ "‏ نَعَمْ ‏"‏‏.‏ وَذَلِكَ فِي حَجَّةِ الْوَدَاعِ‏.‏

Narrated 'Abdullah bin Abbas: Al-Fadl (his brother) was riding behind Allah's Apostle and a woman from the tribe of Khath'am came and Al-Fadl started looking at her and she started looking at him. The Prophet turned Al-Fadl's face to the other side. The woman said, "O Allah's Apostle! The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?" The Prophet replied, "Yes, you may." That happened during the Hajj-al-Wida (of the Prophet). (Narrated by Bukhari # 589, Muslim, and others).

This Hadith is very authentic since it was narrated by Bukhari and Muslim. If she was covering her face then Ibn Abbas would know that she is beautiful!  Also prophet ((may Peace Be Upon Him)) did not order the girl to cover her face. This hadith was not abrogated since it happened during Hajj-al-Wida (10 AH) while the Aya of Hijab was revealed in the 5th year after the Hijra.


Hijab, Niqab-Links / References for further study:
  1. Albani book -
  2. Face Veil Obligatory or Mustahab? For Indepth study -
  10. Niqab:
  16. Arguments against Niqab
  18. Sharia doesn’t ask women to cover face - Niqab (1 of 3)
Read More:
  1. Honorable Status of Women in Islam
  2. Women Modesty & Piety in Islam
  3. Marriage: Right of Choice, Divorce & Dower
  4. Women's Inheritance
  5. Polygene, Polygamy
  6. Woman granted right of Divorce , Khula
  7. Mother, Children & Family
  8. Women's right to Entrepreneurship in Islam
  9. Evidence by Women
  10. Women and Paradise
  11. Slavery
  12. Women in the Western Culture
  13. Prominent Muslim Women
  14. Hijab - Women may not cover Face
  15. Women & History
  16. E Book Women 


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