Behind the VeilAn Islamic Answer to Today’s Vices

Immodesty, adultery and vices leading to them are some of those destructive evils of this world which do not only affect the individuals, but also ruin families and tribes, and sometimes destroy large countries as well.

The European nations in the present age, after doing away with the religions limits and breaking away from their ancient and entrenched customs and traditions, do not consider adultery a crime in itself and they have moulded their culture and society in such a fashion that sexual anarchy and immodest acts are permitted freely, but even they could not exclude the consequences of these evil acts from the list of the crimes - prostitution, rape and obscenities in public had to be declared punishable offences.

This is really comparable to somebody collecting inflammables, sprinkling oil on them, then setting them on fire and when it bursts into flames, then prohibiting the flames and taking measures to stop them. Another example would be to kindle a fire under a cooking pot and then try to stop it from steaming and boiling.

Islam, on the other hand, when declares some harmful acts as punishable offences, it also imposes restrictions on the overtures leading to them and declares them forbidden also.

In the present case the real objective was to prevent adultery and fornication. So the start was made by the rule to keep one's eyes down, by preventing free mixing of men and women, by directing women to stay inside the four walls of houses; by requiring women to cover their bodies from head to feet by means of a covering dress called 'burqa' or simply by a longish shawl when they have to go out due to some need, and to walk on the side of the street and not to wear perfume or to wear a ringing ornament when going out.

If someone crosses all these limits, breaks all these barriers and defies all the restrictions to do what is forbidden, then the punishment is so severe and terrifying that once it is given to some adulterer or fornicator, the whole nation would learn an unforgettable lesson.

The Europeans and Modernists have put forward arguments justifying their obscenities by trying to prove the hijab for women to be harmful for the society in regard to women's health, economic and social status and by trying to prove the benefits for women being without hijab. But then, even stealing, robbery, cheating are very profitable in some respects. But when the destructive harms that take place as a result and consequence of these acts come to view, nobody dares to call them profitable businesses. The absence of hijab for women, even if it has economic gains, cannot be called beneficial by sensible and wise people when it engulfs the whole nation and the country in mischief and disorder.

حجاب

پردہ

Hijaab (arabic), Pardah (urdu, persian)It means to veil, cover, hide

The rules regarding Hijab for women have been stated in seven verses of the Holy Qur’an - three in Surah An-Nur, four in Surah Al-Ahzab. Similarly, in more than seventy Aahadith of the Prophet (s.a.w), the verbal and practical orders of Hijab have been stated.

1. Pardah of the house – A woman hides herself completely behind the Pardah of her home from Non-Mahram men.

2. Pardah of the whole body – A woman wears ‘burqa’, headscarves, ‘niqab’, etc such that she is totally covered from head to toe, including her face.

3. Pardah of body – A woman is totally covered except for her face, hands and feet.

 

A woman stays in her house and does not leave her house except when necessary. And when Non-Mahram men are in the house, she hides herself behind a curtain (veil, screen). Should there be the need to talk to women, men could do so from behind the curtain or something that obstructs the view.

The Qur’an says,

Aوَل<ى Bاُأْل EِةG Eَّي Bج<اِهEِل اَل َج< Lُّر> <َب َت ْجBَن< Gُّر> <َب َت و<اَل< GَنA Eُك Aوَت Aَّي ُب ِفEي َن< Bو<َق<ُّرAnd stay in your houses. Bedizen not yourselves with

the bedizenment of the Time of ignorance. (Qur’an 33:33)

This verse was not revealed only for the Mothers of believers (Holy wives of the Prophet), but for all the Muslim women in general. It is established thru ‘ijma’ (consensus) that the commands before and after this verse are not exclusive to Mothers of believers only.

حEج<اب] اء و<َر< ِمEَن GَنAوِهA <َل َأ Bِف<اْس <اًعaا ِم<َت GَنAوِهAُمA Bَت <َل َأ ْس< Eَذ<ا و<ِإAnd when ye ask of them (the wives of the Prophet)

anything, ask it of them from behind a curtain.

(Qur’an 33:53)

This verse was revealed at the time of Hadhrat Zainab’s walima (after her marriage to Prophet), immediately a veil was put up between her and other men. In the cited verse, women were ordered to observe Pardah, and men were ordered to ask from them, if they have to ask for something, from behind the Pardah. Here, particular emphasis has been placed on the observation of Pardah in the sense that non-mahram men and women have to remain apart, however, should there be the need to talk to women, men could do so from behind a Pardah, curtain or something that obstructs the view.

Hadhrat Aisha (r.a) narrates that on one occasion a Muslim woman wanted to give a letter to the Holy Prophet (s.a.w), the letter was delivered to the Holy Prophet (s.a.w) from behind a curtain. (Abu Dawud)

Reported by Hadhrat Abdullah ibn Mas’ood that the Prophet (s.a.w) said, a woman is a thing to be hidden. When she comes out (of her house), the Shaitan marks her out (that is, makes her a means of spreading evil among Muslims). (Tirmidhi)

And Ibn Khuzaymah and Ibn Hibban have also reported the following additional words in this Hadith, “and [a woman] is closer to her Lord when she is hidden in the midmost [section] of her house.”

Reported by Hadhrat Ibn Umar that the Prophet said, ‘for women, there is no share in going out except when inevitable.’ (Tabrani)

When asked ‘what is better for women’, Hadhrat Fatima (r.a) replied, “neither they see men, nor are seen by them.”

Narrated Hadhrat Aisha: Aflah asked the permission to visit me but I did not allow him. He said, "Do you veil yourself before me although I am your uncle?" 'Aisha asked, "How is that?" Aflah replied, "You were suckled by my brother's wife with my brother's milk." I asked Allah's Apostle about it, and he said, "Aflah is right, so permit him to visit you."  (Bukhari)

Sometimes a woman, due to needs, has to leave her house. It is permissible for a woman to leave her house, provided she covers herself properly. Hence she covers herself fully, including her face.

This is the 2nd degree of Pardah, also established from the Qur’an,

GَنEِهB <َّي ًع<ِل Eَّيَن< AْدBِن ُي Eَّيَن< BُمAْؤBِمEِن اَل اء Eَس< و<ِن Eَك< <اَت <ِن و<ُب و<اْجEَك< Bْز> ُأْل� َقAل LيE Gَب اَلِن Lِه<ا ُي> َأ <ا ُي

GَنEِهE Eَّيَب ُب ْج<اَل< ِمEَنO Prophet! Tell thy wives and thy daughters and the

women of the believers to draw their cloaks close round them (Qur’an 33:59)

Hadhrat Aisha (r.a) used to say: “when this verse was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.” (Bukhari)

Ali bin Abi Talhah reported that Hadhrat Ibn Abbas said that Allah commanded the believing women, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only one eye showing.

Narrated Sad bin Abi Waqqas: Umar bin Al-Khattab asked the permission of Allah's Apostle to see him while some Quraishi women (Prophet’s wives) were sitting with him, talking to him and asking him for more expenses, raising their voices above the voice of Allah's Apostle. When 'Umar asked for the permission to enter, the women quickly put on their veils. Allah’s Apostle allowed him to enter and 'Umar came in while Allah's Apostle was smiling, 'Umar said "O Allah's Apostle! May Allah always keep you smiling." The Prophet said, "These women who have been here, roused my wonder, for as soon as they heard your voice, they quickly put on their veils. (Bukhari)

When we study the lives of Sahabiyaats, we learn that they too, when they leave their houses, covered their faces, and never left it open in the presence of Non-Mahram men.

Narrated Thabit ibn Qays (r.a): A woman called Umm Khallad came to the Prophet (s.a.w) while she was veiled. She was searching for her son who had been killed (in the battle). Some of the Companions of the Prophet (s.a.w) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty.  Rasulullah (s.a.w) said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allah? He replied: Because the people of the Book have killed him. (Abu Dawud)

Hadhrat Aisha (r.a) said, “May Allah have mercy on the women of Ansar. When the verse ‘that they should draw their veils over their bosoms’ was revealed, they tore their thick outer garments and made veils from them.” (Abu Dawud)

'Ikrima (r.a) narrates, ‘Rifa'a divorced his wife whereupon Abdur Rahman bin Az-Zubair Al-Qurazi married her. Hadhrat Aisha (r.a) said that the lady (came), wearing a green veil.’ (Bukhari)

Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir said, "We used to veil our faces when we were in ihram in the company of Asma bint Abi Bakr as-Siddiq.“ (Muatta Imam Malik)

Narrated Aisha (r.a) : Riders would pass us when we accompanied the Apostle of Allah (s.a.w) while we were in the sacred state of ihram. When they came by us, one of us would let down her outer garment from her head over her face, and when they had passed on, we would uncover our faces.  (Abu Dawud)

Even in the state of Ihram, Hadhrat Aisha and other Sahabiyaat had their faces covered (in the presence of men). There is a Hadith where the Prophet (s.a.w) prohibited women from covering their faces in the state of Ihram, but from the above mentioned hadith we learn that the Mother of believers and Sahabiyaat left their faces covered despite the prohibition by the Prophet. Islamic Jurists tell us that it is prohibited to leave cloth (niqab) touching the face while in the state of Ihram. It is however, permissible to cover the face by such a way that the niqab does not touch the face, like how the Sahabiyaat did during the Prophet’s time.

GَنAِه> <َت ْزEُيِن BْدEُيَن< Aَب ُي و<اَل< GَنAوْج<ِه AُّرAِف <ْحBَف<ْظBَن< و<ُي GَنEِهEَص<اَرB <ُب َأ BَنEِم <ْغBْضAْضBَن< ُي Eاِت> BُمAْؤBِمEِن �ِل َل و<َقAلBِه<ا ِمEِن َظ<ِه<ُّر< ِم<ا GاَلE ِإ

And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public]

beyond what may [decently] be apparent thereof;(Qur’an 24:31)

A woman when leaving her house, covers her whole body except her face, hands and feet.

Some commentators of the Qur’an are of the opinion that the verse above allows women to leave their faces and hands uncovered when they leave their houses.

Hadhrat Aisha (r.a) reported that Asmaa the daughter of Abu Bakr (r.a) came to the Messenger of Allah (s.a.w) while wearing thin clothing. He turned away and said: 'O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this.’ He pointed to the face and hands. (Abu Dawood)

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. (Bukhari, Nasai’)

Three Imams - Malik, Shafi'ee and Ahmad Ibn Hanbal - out of the four took to the strict position and held it absolutely impermissible to expose face and palms, whether or not there is an apprehension of fitnah.

As for Imam Abu Hanifah, he has, though, taken a different view, yet he has subjected it to the condition that there is no apprehension of fitnah, and since this condition remains customarily missing, therefore, Hanafi jurists too have not permitted the opening of the face before non-mahram men.

Hakeemul Ummah Maulana Ashraf Ali Thanvi (r.a) states in his famous book of Hanafi Fiqh ‘Bahishti Zewar’

"It is not permissible for a young woman to expose her face in the presence of ghayr mahrams, nor should she stand in a place where she could be observed. We learn from this, that the custom of exposing the bride's face in public where all the men can observe her is also not permissible. To do so is a major sin."

It is wajib on young woman to cover her face from non-mahram men.(Fatawa Darul Uloom Deoband), (Shami)

It is Wajib (incumbent) for women to observe Pardah before all strangers (non-mahram). (Fatawa Rahimiyah)

As long as a woman remains veiled from men, her religion will be safe and sound. (Majalis’ul Abrar)

Now the outcome of this presentation is that, by a consensus of the four Imams, the third degree of Islamic legal Hijab, which stipulated that a woman appears before men after having covered her whole body in a burqa' or sheet etc., but leaving her face and palms exposed, stands prohibited. Therefore, what remains now of Hijab is no more than its first two degrees. One of these is the real objective, that is, women remain inside their homes and do not go out without need. The other is going out completely covered with burqa' or sheet on the basis of need, only at a time of need and to the extent of need.