Why do Muslim women wear hijabs? The Holy Qur’an covers the beauty of the body and form of Muslim women and instructs them to keep their eyes open. Part of the secret system of respect and security in women’s society.
Hijab is a unique way to protect the dignity and honor of Muslim women. Because through hijab a woman can hide her beauty from talented young men. As a result, it is easily protected from eve-teasing.
Therefore, all Muslim women need to know the answers to some common questions about the hijab. We are discussing the answers to some questions about the hijab in today’s article.
- What is a hijab in Islam? hijab meaning
- What does Quran say about hijab?
- Why do Muslim women wear hijabs?
- Is it haram to not wear a niqab?
- Where is the hijab required?
What is a hijab in Islam? hijab meaning
Hijab in Islam is an Arabic word. Which means – to hide. Hide from sight. Since the Muslim woman hides her appearance from the eyes of other men, the dress worn by Muslim women has been named hijab.
The hijab is the garment by which a woman covers her body. So it is not obligatory to wear a burqa for hijab.
On the contrary, the provision of hijab will be observed only if one wears such clothes that it is possible to cover the beauty of a woman’s body with such clothes.
There is a hadith that in the time of Rasulullah (peace be upon him) women used to go out of the house wearing big sheets. That was their hijab.
However, if a girl wears clothes that cover her whole body, but the clothes are so tight that her body becomes attractive, then it will not be hijab.
The hijab will be loose. Covering the whole body. Concealing special parts of the female body. Soft and long.
What does Quran say about hijab?
Allah says (interpretation of the meaning):
قل للمؤمنات يغضضن من أبصارهن ويحفظن فروجهن ولا يبدين زينتهن إلا ما ظهر منها
Translation: ‘O Prophet! Tell the believing women to restrain their gaze and guard their private parts, and not to reveal their hidden beauty except in the open beauty of the body. ‘(Surah Noor – 30)
In another verse –
يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن ذلك أدنى أن يعرفن فلا يؤذين وكان الله غفورا رحيما
Translation: ‘O Prophet! Tell your wives and daughters and the believing women to draw their cloaks over them.
It is a more appropriate way to get to know them. So that they will not be harassed. Allah is the Most Forgiving, Most Merciful. ‘(Surat al-Ahzab: 59)
These two verses of the Holy Qur’an give basic instructions regarding the hijab. Why do Muslim women wear hijabs?
The most correct and beautiful answer to this question is the command of Allah. That is why Muslim women wear hijabs.
Why do Muslim women wear hijabs?
- Allah Ta’ala has instructed us to wear hijab, so the main reason for wearing hijab is to obey the command of Allah Ta’ala.
- If the hijab is worn, the command of Allah will be obeyed, as a result of which Allah the Almighty will bestow goodness.
- Arrangements have been made to wear Hijab to protect men from eye adultery. Wearing a hijab protects the dignity of women. That is why Muslim women wear hijabs.
- The bad attitude of talented youths towards women wearing hijab is not awakened.
Where is Hijab required?
But in both verses, it is somewhat unclear what the process of hijab will be. Due to this, to reveal the true meaning of the two verses, one has to rush toward the interpretation.
And in explaining, a difference has arisen between the Companions and the Salaf Salihin.
Regarding the first verse, Albani (may Allah have mercy on him) said:
The Salaf have differing views on the interpretation of the verse. Many of them have said that public beauty means revealing clothes.
Again, many have said that it is eyebrows, rings, bangles, faces, etc.
All these statements have been narrated by Ibn Jarir in his Tafsir from many Companions and Tabi’een. (Jilbabul Maratil Muslima – 1/40)
Similarly, regarding the second verse, Imam Tabari (may Allah have mercy on him) said:
‘The commentators have differed as to what will be the process by which Allah Ta’ala has instructed women to wear the veil.
Many say the process is that they pull the sheet over the head and face in such a way
As a result, nothing can be revealed except one eye. And another congregation said – rather women have been instructed to tie a veil over their foreheads. (Tafsirut Tabari, Surah Ahzab – 59)
Then, based on this interpretation, two contradictory opinions also existed in determining whether the face and limbs of women should be included in the veil.
First opinion – the face part of the Awrah
A large group of Islamic scholars thinks that every part of the body, from the head to the feet of every Muslim woman, is covered by the veil. It’s hijab required.
So for them, it is necessary to cover the whole body except one or two eyes in front of the post-male.
Evidence in favor of their opinion
The first Evidence – Ibn Kathir (may Allah have mercy on him) narrates:
‘Such as sheets and cloths. That is to say, the women of Arabia at that time wore a fly or a sheet over their clothes.
And the beauty that will be revealed from under this cloth is not a cause of inconvenience for him.
Because it is a matter that cannot be kept secret. (Tafsir Ibn Kathir, 6/44)
Review: Al-Albani (may Allah have mercy on him) said:
I think that Ibn ‘Abbas and his Companions, the Tabi’is, and the commentators while interpreting the verse’ But the manifest beauty
And on which they were recognized. Therefore, it will not be permissible to present their tafsir against that tafsir of Ibn Maud – Radiyallahu Anhur. That commentary was not accepted by any of the Companions.
There are two reasons for this
The first reason – is that she (by beauty) intended clothes. But (this verse) no one has said such a meaning. Because clothes also mean inner clothes. Which in itself carries beauty.
The way Saudi girls do. It has been discussed before. So he has taken the purpose of hijab only by clothes. Which women express when they go out of the house.
The second reason – is that this commentary, although many have been harsh, is not consistent with the rest of the verse, ‘and women should not reveal their beauty to anyone except their husbands or fathers …’.
Because the beauty mentioned in the first part of the verse is the same as the beauty mentioned in the second part. As is common in the Arabic language.
When they discuss a familiar name and repeat it, the purpose is the same as the one mentioned earlier. When this is the case,
is it not permissible for the fathers and grandfathers and those who are discussed in the verse with them to see anything except the underwear of those women?
Hijab Hadith Bukhari
Then he quoted Abu Bakr Jassas – Rahimahullah – and said:
This is why Abu Bakr al-Jassas (may Allah have mercy on him) said that the meaning of Ibn Mas’ud (may Allah be pleased with him) as the purpose of clothing by “public beauty” is meaningless.
Because it is known that the purpose by ‘ornament or beauty is the organ on which the ornament is worn.
Isn’t it noticeable that if a woman does not wear all the ornaments like necklaces, bracelets, earrings, earrings, etc.,
then it is permissible for her to reveal them in front of men? So we realized the purpose of the ornament space by ornament.
As in the next part of the verse, “Women will reveal their ornaments only in front of their husbands.”
So there is no point in pouring the interpretation of the verse on the cloth. When only clothes are seen without any part of the woman’s body.
Then it’s like looking at clothes that no woman has ever worn. ‘ (Jilbablu Aratil Muslima 71/54)
Is the face part of the Awrah?
The second Evidence – Imam Tahabi (may Allah have mercy on him) narrated from Ibn Umar (may Allah be pleased with him) on the authority of Abul Ahwaz,
Ibn ‘Umar (may Allah be pleased with him) said in his commentary on the verse,
“Women should not reveal their hidden beauty without public beauty, as stated in the Holy Qur’an.” The purpose is to wear clothes and sheets. (Sharhu Maanil Asar 696)
Review: This Asar narrated from Ibn Umar (may Allah be pleased with him) is the complete opposite of his other Asar. Moreover, the formulaic purity of this Asara is neglected.
Is it a sin to not wear a hijab?
The third Evidence – Narrated by Ibn Abbas (may Allah be pleased with him) in his commentary on verse 69 of Surah Al-Ahzab:
Allah Ta’ala has instructed the believing women to cover their faces from the top of their heads when they go out of the house in case of any need. And just keep one eye open. (Tafsir Ibn Kathir, Surah Ahzab – 59)
Review: Shaykh al-Albaani (may Allah have mercy on him) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that this Asar is very weak in terms of formulas. (Raddul Mufhim – 1/48)
In addition, there is a narration from Ibn ‘Abbas (may Allah be pleased with him) in the commentary of verse 31 of Surah Noor which is the complete opposite of the mentioned Asar. That arrival will be mentioned in the next discussion.
The fourth Evidence – Imam Abu Dawood (may Allah have mercy on him) narrated that Umm Salamah (may Allah be pleased with her) said:
When the verse ‘Women will pull fours over them’ was revealed, the Ansari women would go out in such a way that their heads would look like crows in the province of Aqsa. (Abu Dawood – 4130)
Review: This laughter proves that they used to cover their heads with black cloth but it is not clear to cover their faces.
And if it was accepted that they would also cover their faces, then it was optional and indicative of their piety. It was not a Shariah instruction.
Second Opinion – it’s not haram to wear a niqab
Another Jamaat scholar thinks that the whole body of Muslim women is included in the command of the veil.
Only the face and wrists and ankles can be kept open. But it is better to keep it covered. And in the verses of the Holy Qur’an, ‘innate beauty
It is said that the subject that has been excluded from the hijab is the face and the palms of the hands and feet. Below are some arguments in favor of their opinion.
Evidence in favor of their opinion
The first Evidence: Ibn Kathir (may Allah have mercy on him) narrated,
Saeed Ibn Zubayr (may Allah have mercy on him) narrated from Amash (may Allah have mercy on him) – Ibn Abbas (may Allah be pleased with him) that the verse of the Holy Qur’an says:
He said in the commentary of the verse: The open beauty is the face of a woman and the wrist and ring of her hand.
Similarly, similar views have been narrated by Ibn Umar, Ata, Ikrima, Sa’id Ibn Zubayr, Abu Sha’asa, Zahhak, and Ibrahim Nakhai. (Tafsir Ibn Kathir – 6/44)
The second Evidence: Ibn Abi Shaybah (may Allah have mercy on him) narrated in his Musannaf,
In the tradition of Sufyan and Abdullah ibn Muslim, Waqi (may Allah have mercy on him) narrates that Sa’id ibn Zubayr said –
That the wrist and the face of a woman are meant for (public beauty). (Musannafu Ibn Abi Shaybah, 18296)
Niqab in Quran and hadith
The third Evidence: Ibn Abi Shaybah – may Allah have mercy on him – narrates another narration,
According to Ibn Shubruma, Ahmad ibn Bashir narrates that Ikrimah (may Allah have mercy on him) said –
(the apparent beauty in the verse) that the purpose of the woman’s face has been taken. (Musannafu Ibn Abi Shaybah 617300)
The fourth Evidence: Aisha (may Allah be pleased with her) narrates:
Asma bint Abi Bakr came to the Prophet (peace and blessings of Allaah be upon him). He was wearing thin cloth then.
The Prophet (peace and blessings of Allah be upon him) objected to her dress and said, ‘O Asma,
when a woman reaches menstruation, it is not lawful for her to keep anything but this and that open. At that moment he pointed to his face and hands. (Abu Dawood 74107)
Importance of hijab in Islam
Note: This hadith is documenting the fact that women’s faces are not included in the ruling on the veil.
But Imam Abu Dawood (may Allah have mercy on him) referred to the hadith as Mursal. However, Shaykh al-Albaani (may Allah have mercy on him) said,
in his address to Abu Dawood Sharif that the hadeeth is Saheeh.
The Fifth Evidence: Ibn ‘Abbas (may Allah be pleased with him) narrated,
During the Farewell Hajj, a woman from the Khasam tribe asked the Prophet (peace and blessings of Allah be upon him) – O Messenger of Allah, my father is old. He cannot board the vehicle.
But Hajj is obligatory on him. Can I perform Hajj on his behalf? The Prophet (peace and blessings of Allah be upon him) replied:
Yes. At that time Fazl Ibn Abbas was behind the vehicle of the Prophet (peace and blessings of Allah be upon him).
He looked at the woman repeatedly. Because that woman was beautiful. But the Prophet (peace and blessings of Allah be upon him) turned the face of Fazl ibn ‘Abbas. (Nasai, 2642)
Rules of wearing niqab in Islam
Note: This hadith shows that the Prophet (peace and blessings of Allah be upon him) was only turning the face of Fazl ibn ‘Abbas.
But he did not say anything to the woman who came out with her mouth open. Which proves that women’s face is not covered by the veil.
On the other hand, this incident took place during the Farewell Hajj in the tenth Hijri.
And the provision of the veil has been revealed in the third or fifth Hijri.
So there is no chance to say that there was an opportunity to keep one’s mouth open before the command of the screen was revealed.
And after the revelation of the command of the veil, that holiday has been canceled.
The Sixth Evidence: Jabir – Radiyallahu Anhu – narrates,
Then he leaned on Bilal and warned the people about fear and obedience to Allah Ta’ala. Then he came to the women and began to exhort them.
He said, “Give more charity.” Because I have seen more fuel for Hell than any of you. Then a woman stood in the middle of the women.
Whose cheek color was variegated. He said, “What is it for, O Messenger of Allah?” The Prophet (peace and blessings of Allah be upon him) said,
‘Because you complain a lot and disobey your husband.’ (Sahih Muslim, 2065)
Is Niqab mentioned in Quran?
Note: In the hadith, Jabir Radiyallahu Anhu is going to describe the questioning woman. His cheeks were colorful. From this, it is understood that the woman’s mouth was open.
This proves women don’t include face veils. But how many Hijri congregations were this Eid? Before or after the revelation of the curtain?
He has to be reminded of a hadith narrated from Umm Atiyah (may Allah be pleased with her) to know the answer.
Umm Atiyah (may Allah be pleased with her) said:
The Prophet (peace and blessings of Allah be upon him) instructed us to bring both young girls and menstruating women to the Eid congregation.
Then the menstruating women will be separated from the prayer.
And will share in benevolence and prayers. Umm Atiyah said: O Messenger of Allah! None of us has a sheet.
Hadith about hijab face and hands
The Prophet (peace and blessings of Allah be upon him) said that he would borrow a sheet from his sister and wear it. (Muslim, 2039)
It is clear from the narration of hadith narrated from Umm Atiyah (may Allah be pleased with her) that this incident took place after the command of the veil was revealed.
Because it is seen here that women feel the need to wear a jilbab or chador when they go out. On the other hand, the hadith narrated from Jabir (may Allah be pleased with him),
where a woman with a colored cheek asked a question, which also happened in the Eid sermon.
Based on this document, it can be said that the woman with the color of her cheeks who was present in the Eid congregation
was after receiving instructions from the Prophet (peace and blessings of Allah be upon him) to attend the Eid congregation.
The reward for wearing the niqab
Now it remains to be seen when this instruction to appear in the Eid congregation was given. In light of other evidence,
it is understood that this instruction was given after the Prophet (peace and blessings of Allah be upon him) returned from Hudaybiyah.
Because in another narration Umm Atiya says that the Prophet (peace and blessings of Allah be upon him)
gave this instruction after returning to Madinah. The purpose of this is to return to Madinah from Hudaybiyah.
And according to the pure tradition, Hudaibia took place in six. On the other hand, the hijab was revealed in the third sect in the fifth Hijri.
Thus, even after the revelation of the verse of hijab, it is seen that women appearing in the Eid congregation with their mouths open,
which proves that the face is not within the command of the veil and the permission to keep the mouth open is not abolished by the verses of the veil.
The Seventh Evidence: Ibn ‘Abbas (may Allah be pleased with him) narrated:
One of the most beautiful of the women used to pray behind the Prophet (peace and blessings of Allah be upon him).
When this woman came to the mosque, some people would move forward and even go to the front row not to see her.
And some people would move to the back row. Then he would bow down and look at her under the armpits.
In this context, Allah Ta’ala revealed the verse of the Holy Qur’an, “Allah knows who among you is the foremost and who is backward.” (Tirmidhi, 3122, Sahih, Tahqiq Shaykh Albani)
Niqab in Islam hadith
Note: This hadith also proves that in the time of the Prophet (peace and blessings of Allah be upon him),
women used to keep their mouths open. He even used to come to the mosque with his mouth open to praying.
Because the woman’s mouth was open, the rabbi is referring to her as the best beauty. And this is why some of the Companions used to go to the front not to see him and some of them used to go to the back to see him.
The Eighth Evidence: Aisha (may Allah be pleased with her) narrates:
The believing women used to wear their charades and join the Fajr prayer congregation with the Prophet (peace and blessings of Allah be upon him).
Then at the end of the prayer, they would return to their homes but they would not be recognized because of the darkness. (Sahih Bukhari-553)
Is it mentioned in Quran to wear hijab?
Note: In the hadith, Aisha (may Allah be pleased with her) says that believing women used to come to the mosque wearing chadors. Naturally,
it is understood that this chador was the hijab or veil which the Qur’an has instructed.
Then he says they could not be recognized because of the darkness. So the opposite of this is that if there was no darkness, they would be recognizable.
Otherwise, the words Aisha (may Allah be pleased with her) have no meaning.
And if you want to know someone, you must keep your mouth open.
Therefore, this hadith also proves that at that time women used to keep their faces open even after wearing the hijab prescribed by Sharia.
In addition to the above-mentioned documents, many other documents prove that many women used to walk away with their mouths open even after the revelation of the veil in the Nawabi era.
But the Prophet (peace and blessings of Allah be upon him) did not order them to cover their faces.
Similarly, there is ample evidence that women used to walk around with their mouths open even after the New Age, in the age of the Companions or the Salaf.
But none of the Salaf rebuked them. I am presenting some such documents below.
Is it haram to not cover your hair? Quotes of the Muhaddiths
One: Qays Ibn Hazam narrates –
We went to Abu Bakr (may Allah be pleased with him) when he was ill.
Then I saw a fair-haired woman with tattooed hands chasing flies out of her body. That woman was Asma Bintu Umais. (Al-Mujamul Kabir, 359)
Two: Abu Salil narrates,
Abu Jarr (may Allah be pleased with him) was accompanied by his companions. At that time his daughter came. Who was wearing a cotton sheet? The colour of the cheeks was colourful. There was a bag with it.
He came and set an example before him. Oh, my father! Farmers and cultivators have begun to think that this supernatural act has made you destitute …. (Jilbabul Maratil Muslima-1/98)
Three: Qubaisa ibn Jabir narrates,
We used to learn the Surah of the Quran together with men and women. For this, we set out in three groups with an old woman from Bani Asad towards the house of Ibn Mas’ud (may Allah be pleased with him).
Then Ibn Mas’ud (may Allah be pleased with him) saw the forehead of the woman shining and said, “Have you plucked the eyebrows from the forehead?”
On hearing this, the woman became angry and said, “The one who plucked his eyebrows is your wife.”
Ibn Mas’ud (may Allah be pleased with him) said, “Then go to him and see.” If he does, then I am free from responsibility.
Then the woman went and saw him and said, “By God, I did not see her do that.” (Jilbabul Maratil Muslima, 1/98)
And based on all these arguments, the majority of Fuqaha’is have opined that the veil does not cover the face of a woman. As stated in al-Mughni,
Malik, Awzai, and Shafi said that the whole body except the face and wrists of the woman is covered. (Al-Mughni, 1/71)
Is Niqab compulsory in Hanafi madhab?
The main thing in this regard is that women belong to the veil. Because the Prophet (peace and blessings of Allah be upon him) said:
Women are veiled. However, the rules of what the Shari’ah separates are different.
And those are the two organs. Because it takes a lot of time for a woman to go out and deal with other men.
Then it is necessary to keep the mouth open. So that he can be recognized and money can be taken from him.
Then if any fault is found, it can be returned. Thus it is necessary to keep the hand open for giving and receiving (goods). (Al-Bahrur Raik, 6/217)
Again, in many Fuqaha’is, Keram has stipulated that social conditions be safe for this command to take effect. As stated in Mausuatul Fiqhiyatul Quituyah,
In the majority of Fuqaha, Keram has taken the view that the whole body except the face and wrists of the woman should be covered.
Because women are dependent on dealing with men and handing over goods.
But keeping it open is related to social security. (Al-Mawsuatu Fiqhiyatul Quitiyyah, 31/44)
Similarly, in Al-Bahrur’s Ra’ik, it is said,
Our Mashayekhs have said that in our age, a young girl will be forbidden to open her mouth in front of men due to fitna. (Al-Bahrur Rayik, 1/264)
Conditions of hijab Hanafi
Conclusion: There were two opinions on whether women’s faces should be included in the veil order.
After looking at the two opinions, it can be seen that those who agreed that the mouth can be kept open
Many of them have again demanded that the social system be kept safe.
Since then, the vacation has been cancelled because the social system is not safe.
Here, the first opinion in judging the result those who said that women are included in the command of the veil and the second opinion, who said that the face of women is not included in the veil, are becoming one.
That is, in their view, women are subject to the command of the veil. So it has to be covered.
But the question remains where it is proven from the Qur’an and Hadith that women have the opportunity to keep their mouths open unconditionally.
And on that basis, does anyone have the right to repeal a commandment proved by the Qur’an and Hadith?
Similarly, many years after the death of many imam women with the legitimacy of keeping their mouths open,
it is a great dilemma whether it is right for others to come and repeat their views in the name of their madhhab.
On the other hand, what is the standard of fitna? That too is vague. At present, except for one or two isolated incidents, women are moving around safely.
And one or two such isolated incidents took place in the time of the Prophet (peace and blessings of Allah be upon him).
Therefore, considering the strength of the Dalail and the thorough instructions of the Shari’ah,
it would be appropriate to say that it is permissible for women to keep their faces open when going out, but it is better to cover them and show more piety.
(Allah knows best)