The Requirements Of Islamic Hijaab
In Accordance With The Qur'aan, The Authentic Sunnah,
And The Practice Of The Pious Predecessors
 
Introduction:
 
This essay will attempt to briefly yet concisely enumerate the basic
requirements regarding Muslim women's dress (Hijaab) as stipulated
by the Sharee'ah of Islam. The term Hijaab, itself includes not only
dress and covering the body, but methods of behavior before members
of the same and/or opposite sex, promoting privacy for females and
prohibiting loose intermingling between males and females, and
thereby encouraging modesty, decency, and chastity.
 
Minor differences exist among the scholars regarding the actual
number of the requirements because of varying methods used by them
in codifying such. The ones mentioned here represent the ones agreed
upon by the overwhelming majority of scholars and are all solidly
backed by firm evidence taken from the Qur'aan, the Sunnah and the
practice of the Sahaabah.
 
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 Ta'ala says:
 
And tell the believing women to lower their gaze and guard their
private parts from sin and not show off their adornment (Zeenah)
except only that which is apparent, and draw their head covers
(Khumur) over their necks and bosoms and not reveal their adornment
except to their husbands, their fathers, their husbands' fathers,
their sons, their husbands' sons, their brothers, or their brothers'
sons, or their sisters' sons, or their women (i.e., their sisters in
Islam), or their female slaves whom their right hands possess, or
old male servants free of physical desires, or small children who
have no sense of women's nakedness. And let them not stamp their
feet so as to reveal what they hide of their adornment. And turn
unto Allah all together, 0 you Believers, in order that you may
attain success.[An-Noor: 31]
 
The word Zeenah in the Aayah above, literally means "adornment", and
includes both (a) that which Allah has adorned, i.e., the woman's
natural and/or physical beauty, and (b) that with which they adorn
themselves, i.e., jewelry, eye shadow, attractive clothing, hand
dye, etc. Soorah An-Noor 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 due
to accidental or uncontrollable factors such as the blowing of the
wind, etc., and (2) What has been exempted (see explanation at end
of this section).
 
Allah also says:
 
O Prophet, tell your wives and your daughters the women of the
believers to draw their outer garments (jalaabeeb) about themselves
(when they go out). This is better so that they may be recognized
and not molested. And Allah is Forgiving, Merciful [Al-Ahzaab:59)
 
Abu Dawood narrates that 'A'ishah (radiallahu 'anhaa) said Asmaa'
the daughter of Abu Bakr (radiallahu 'anhumaa) came to see the
Messenger of Allah (sallallahu 'alaihi wa sallam) wearing a thin
dress; Rasoolullah (sallallahu 'alaihi wa sallam) turned away from
her and said: 0 Asmaa', once a woman reaches the age of
menstruation, no part of her body should be seen but this - and he
pointed to his face and hands.
 
The word Khumur (p1. of Khimaar) refers to a cloth which covers the
head (including the ears), hair, neck and bosom. The esteemed
Mufassir (Qur'aanic interpreter) Al-Qurtubee explained: Women in the
past used to cover their heads with 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 Khimaar. Allah states further in this
Aayah:
 
....And let them not stamp their feet so as to reveal what they hide
of their adornment...
 
The women in the time of the Prophet (sallallahu 'alaihi wa sallam)
wore anklets which could 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 modern day Hanafee scholars are of the mistaken view that a
woman can display her feet, a portion of her forearms and her ears;
yet there is no authentic proof from the practice of the Prophet
(sallallahu 'alaihi wa sallam) or Sahaabah to uphold such a view.
Amongst the authentic Ahadeeth which clarify this point is the
following:
 
lbn 'Umar (radiallahu 'anhu) reported that Rasoolullah (sallallahu
'alaihi wa sallam) 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 hand span. She said:
Their feet would be exposed! He then said: Let them lower them a
forearm's length but no more.[Reported by At~Tabaraanee-Saheeh).
 
The Aayah of Soorah An-Noor also lists in detail those with whom a
woman is permitted to be more at ease. Furthermore, the ayah from
Soorah Al-Ahzaab orders Muslim women to draw their outer garments
about themselves when they go out.
 
Abu Dawood related that 'A'ishah (radiallahu 'anhaa) said: After
this Aayah was revealed the women of the Ansaar appeared like crows.
(becauseof the color and shape of the cloaks they wore). Hence,
anouter 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 within
her own home or the home of a close relative. Slight differences
have arisen among the scholars concerning the precise meaning of
...except that which is apparent...from Soorah An-Noor which
according to Ibn 'Abbaas (radiallahu 'anhu), includes "the face and
the two hands, and rings." This view is shared by Ibn'Umar, 'Ataa,
and others from the taabi'een." [Tafseer Ibn Katheer] Also, Imaam
Ash-Shawkaani states concerning this same aayah, that it includes:
"The dress, the face, and the two hands"; Ibn 'Abbaas and Qataadah
have stated "The adornments include eye shadow (Kohl), bracelets,
hand dye, and rings, and it is not permissible for women to
(uncover) them." [Fath Al-Qadeer]
 
The major point of difference among the scholars concerns the
hadeeth of Asmaa (radiallahu 'anhaa) i.e., that the face and hands
need not be covered; a number of the scholars have maintained that
the face and hands must also be covered, because it was the practice
of the wives of the Prophet (sallallahu 'alaihi wa sallam) and the
wives of the Sahaabah to cover themselves completely according to
authentic Ahadeeth. The above point has been a topic of debate
amongst the scholars both past and present and will be dealt with,
inshaa' Allah 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. Al-Qurtubee reports
a narration from 'A'ishah (radiallahu 'anhaa) that some women from
Banu Tameem came to see her wearing transparent clothing. 'A'ishah
said to them: If you are believing women, these are not the clothes
of believing women." He also reports that a bride came to see her,
wearing a sheer, transparent Khimaar whereupon 'A'ishah (radiallahu
'anhaa) said: "A woman who wears such clothing does not believe in
Soorah An-Noor. Moreover, the following hadeeth makes this point
graphically clear. Rasool-Allah (sallallahu 'alaihi wa sallam) 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 (sallallahu 'alaihi wa sallam) said: …scantily
dressed women, who go astray and make others go astray; they will
not enter Paradise nor smell its fragrance, although it can be
smelled from afar.[At-Tabaranee and Saheeh 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 mushang loosely enough and not be so tight-fitting as
to show the shape and size of the woman's body. This obviously
includes such things as skin-tight body suits, etc. The following
hadeeth proves this point clearly. Usaama ibn Zayd (radiallahu
'anhumaa) said: Rasool-Allah (sallallahu 'alaihi wa sallam) 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 the Prophet
(sallallahu 'alaihi wa sallam) asked me: Why didn't you wear the
Coptic cloth? I replied: I gave it to my wife. the Prophet
(sallallahu 'alaihi wa sallam) then said: Tell her to wear a thick
gown under it (the Coptic garment) for I fear that it may describe
the size of her limbs.[Narrated by Ahmad, Al-Bayhaqee, and
Al-Haakim]
 
The Fourth Requirement: Color, Appearance and Demeanor
 
Allah Ta'ala says:
 
0 wives of the Prophet! You are not like any other women; if you
fear (Allah), then do not be too pleasant of speech, lest one in
whose heart is a disease should feel desire (for you). [Al-Ahzaab:
32]
 
The reason for the revelation of this verse is not the fear of
distrust nor misbehavior on the part of the women, but rather to
prevent them from speaking invitingly, walking seductively, or
dressing revealingly so as to arouse sexual desire in the heart of
lecherous and evil men. Seductive dressing and enticing speech are
the characteristics of ill-intentioned women, not Muslims.
Al-Qurtubee mentions that Mujaahid (radiallahu 'anhu) said: Women
(before the advent of Islam) used to walk about among men. Qataadah
(radiallahu 'anhu) said: They used to walk in a sensuous and
seductive manner. Maqaatil (radiallahu 'anhu) said: The women used
to wear an untied cloth on their heads, while provocatively toying
with their necklaces, earrings and other ornamental jewelry.
 
Furthermore, Allah has commanded women not to display their beauty,
meaning both natural and acquired beauty.
 
Allah commands the believing women thus:
....And do not make a display of yourselves (tabarruj) like the
displaying of the ignorance of long ago... [Al-Ahzaab: 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"!
 
Imaam Adh-Dhahabee says in his book Kitaab AI-Kabaa'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 to avoid bright designs, patterns and
colors. This point should serve also as a reminder to Muslim men who
are in positions of responsibility for their women, that
Rasool-Allah (sallallahu 'alaihi wa sallam) has warned in an
authentic hadeeth narrated by 'Abdullah ibn 'Amr ibn Al-'Aas that
amongst the three individuals who would not enter Jannah (Paradise)
would be: …Ad-Dayooth, who is contented with obscenity within his
family. i.e., a cuckold - a man who permits the women he is
responsible for, such as his wife, daughter, etc. to engage in
illicit sexual relations or to display their beauty to men, thereby
stimulating sexual desire!
 
The Fifth Requirement: Difference from Men's Clothing
 
The clothing of a Muslim woman must not resemble the clothing of
men. The following two hadeeth help to explain this.
 
Abu Hurairah (radiallahu 'anhu) said: Rasool-Allah (sallallahu
'alaihi wa sallam) cursed the man who wears women's clothes and the
woman who wears men's clothes. [Abu Dawood and lbn Maajah - Saheeh]
 
'Abdullah ibn 'Umar (radiallahu 'anhumaa) said he heard Rasool-Allah
(sallallahu 'alaihi wa sallam) say: The man who resembles a woman
and the woman who resembles a man is not of us (i.e., not of the
believers). [Ahmad and At-Tabaranee - Saheeh)
 
Additionally, Abu Dawood relates a narration from Umm Salamah
(radiallahu 'anhaa) which shows that the Prophet (sallallahu 'alaihi
wa sallam) forbade women to bundle their khumur on their heads in
such a way as to resemble the turban of a man. Western Muslim
sisters should pay specific attention to this point since
regretfully this has become a widespread practice amongst many of
them!
 
The Sixth Requirement: Difference from the Clothing of Unbelievers
 
Her clothing must not resemble the clothing of unbelievers. This is
a general ruling of the Sharee'ah which encompasses not 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 two hadeeth and statement of
'Umar (radiallahu 'anhu) will help to clarify this position.
 
'Abdullah ibn 'Amr ibn Al-'Aas said: Rasool-Allah (sallallahu
'alaihi wa sallam) saw me wearing two saffron colored garments, so
he said: Indeed, these are the clothes of kuffaar (unbelievers), so
do not wear them.[Saheeh Muslim]
 
'Abdullah ibn 'Umar (radiallahu 'anhumaa) said: Rasool-Allah
(sallallahu 'alaihi wa sallam) stated: Whoever resembles a people is
one of them.[Abu Daawood]
 
Abu Musa Al-Ash'aree (radiallahu 'anhu) related that 'Umar
(radiallahu 'anhu) 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 not be 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 extremely humble. Ibn 'Umar (radiallahu 'anhumaa) reported
that Rasool-Allah (sallallahu 'alaihi wa sallam) 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
it on fire.[Abu Dawood]
 
The Niqaab (Face Veil): Between Mustahabb (Recommendable) and Waajib
(Mandatory)
 
The esteemed Qur'aanic commentators At-Tabaree and Al-Qurtubee have
elaborated on the form of Hijaab or Jilbaab i.e., "outer garments"
as viewed by the Companions of the Prophet (radiallahu 'anhum), as
well as the circumstances surrounding the revelation of Soorah
Al-Ahzaab: 59, that was quoted at the beginning of this essay. They
state that when the believing women used to go out at night (wearing
ordinary clothes) to answer the call of nature, some hypocrites
tried to annoy them, thinking the women were slave girls. The women
thereby would scream out loudly causing these hypocrites to flee.
Thereupon Allah revealed this Aayah.
 
Al-Qurtubee states that the Jilbaab is "a cloth which covers the
entire body". Ibn 'Abbaas and 'Ubaidah As-Salmaanee 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." The Tabi'ee, Qataadah
(radiallahu 'anhum), stated that the Jilbaab 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
Imaam Maalik and the Sunan of Abu Dawood that the Prophet
(sallallahu 'alaihi wa sallam) forbade women from covering their
faces and hands during their performance of Salaat, Hajj or Umrah.
This clearly indicates that wearing the face veil (Niqaab or
Burqa'a) was a common practice during the time of Rasool-Allah
(sallallahu 'alaihi wa sallam), and not as some people claim, a
cultural practice that appeared years later!
 
Among the proofs used by the scholars regarding the face veil are
the following: 'A'ishah (radiallahu 'anhaa) said: "May Allah bestow
His Mercy on the first Muhaajiraat (emigrants). When Allah revealed:
...and draw their head covers over their necks and bosoms... they
tore their (material) and covered themselves with it."
[Al-Bukhaaree]
 
Ibn Hajar Al-Asqalanee, known as "Ameer Al-Mu'mineen in Had" has
explained that "covered themselves" means: "covered their faces."
[Fath Al-Baree] Additionally, after the battle of Khaybar, the
Prophet (sallallahu 'alaihi wa sallam) married Safiyyah bint Huyai.
The Muslims said amongst themselves, Will she (Safiyyah) be one of
the Mothers of the Believers (i.e., wives of the Prophet) or just
what his right hand possesses (i.e., slave girl). Some of them said:
If he (sallallahu 'alaihi wa sallam) makes her observe Hijaab, then
she will be one of the Mothers of the Believers, and if he does not
make her observe Hijaab, 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 Hijaab.
[Al-Bukhaaree]
 
Looking At The Opinions
 
The issue of the Niqaab has continued to arouse extended controversy
and debate between 'Ulamaa (scholars) and Fuqahaa (jurists) both
past and present concerning whether it is Waajib (mandatory) or
Mustahabb (favored by Allah ta'aala) for the woman. And whether she
subsequently falls into sin by exposing her face or not. Each of the
two sides clings to their own opinion that they in turn support with
evidences from the Qur'aanic aayaat, the Prophetic Ahadeeth and the
practice of the Sahaabah and their views.
 
One of the views on this is that the Niqaab is legally binding on
the woman and 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 Auwrah (private areas that are never to be
exposed). The other view says that the Niqaab is simply recommended
and encourages the woman to cover her face; however, it does not
place it on the level of being mandatory. Consequently, this opinion
does not consider the woman falling into sin when she exposes and
unveils her face as long as in doing so, she has not applied facial
makeup.
 
The dispute continues between the two viewpoints and on certain
occasions takes on bitter aspects. The advocates for making the face
veil mandatory accuses the other group of following their own
desires. The other group accuses their opponents with being
obstinate fanatics. The matter is much broader than this and does
not require accusations of obstinance nor of following the desires
but rather requires making Ijtihaad (judgement based on the
Sharee'ah) and following Daleel (proof from the Sharee'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. I do not want in this rush to take a side with one group over
the other: nor to validate the proofs of which I see the truth in
this issue. Rather the aim is, as I said, 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 Ijtihaad whose scholarly advocate
will be rewarded whether he attains truth or was mistaken.
 
Please Consider The Following
 
First: The two views agree upon the legitimacy of the Niqaab, that
it is a consummate perfection for a woman and more virtuous for her,
as well as closer to the aims of the Sharee'ah-which is to prevent
Fitnah - and is an obstruction to excuses as well as severing the
path of those who follow their lusts. It is therefore more
appropriate that the efforts should be directed to encourage wearing
the Niqaab, and to motivate people towards it, and to show and
explain its virtues and merits. This implies that covering the face
with the Niqaab should be the general rule and uncovering the face
the exception.
 
Second: In spite of the fact that there are differing views on the
Islamic ruling regarding whether the Niqaab is obligatory or
recommended, it is undoubtedly one's duty to unify the call for it
and cooperate as much as possible in urging young women about its
necessity and to limit their desire to expose their faces as much as
possible. Indeed, it is merely gracious to both parties, unlike what
is happening now between opposing sides - which is to leave the
matter loose and dangling through the claim that the Niqaab is only
Mustahabb, and being aloof from spreading the call for it. This is
indeed an inversion of the truth and poor judgement in the matter.
 
Hence, my brother Muslims, when you are asked: 'What is the form of
the Hijaab according to the Sharee'ah, especially from a woman who
loves the Deen?' you should urge and encourage her to wear the
Niqaab even if you are of the opinion that it is only Mustahabb.
 
Lastly: We truly hope from Allah subhaanahu wa ta'aala for the day
when all believing women rush to cover their faces with full
contentment of their souls and desire for their Deen is the
strongest of desires. This is a hope which, without any doubt, is
shared with me by those who are of the opinion of it being Mustahabb
and those who are of the opinion of it being Waajib.
 
I pray that Allah guide us along the Straight Path, and protect us
from deviation after having followed guidance. And may Allah bless
the Leader of His Messengers, Muhammad (sallallahu 'alaihi wa
sallam), his family and his companions, and all who follow in their
footsteps until the Final Hour, Ameen.
 
I.A. Palmer
 
This article was originally published by Hijrah Magazine and The
Society For Adherence To The Sunnah