40 Nawawi
Hadiths
| "O Prophet! Tell your Wives and daughters, and the believing women that they should cast (Yudnina 'Alaihinna) their outer garments (Jalabib) over them; so that it is likelier that they will be known and not harmed; and Allah is All-Forgiving, Most Merciful. (Surah Ahzab, v. 59)" |
This Verse is a very important one among the Verses revealed about Hijab, because it clearly states that hiding one's face is included in the Commandment of Hijab. Therefore, the scholars and Interpreters of the Holy Qur'an have discussed this issue at great length.
Secondly, since this Verse is not specifically addressed only to the Consorts of the Prophet (s.a.w.), there is no room to make-excuses regarding its applicability to all women. Let us look at the literal meaning of the words JALBAB and YUDNINA 'ALAIHINNA in this Verse.
| Jalbab is actually the outer sheet or coverlet which a woman wraps around on top of her garments to cover herself from head to toe. It hides her body completely. (Lisan-ul Arab, vol. 1, p. 273) |
The root word is JALBAB which is basically used for such things which completely cover something. For example, the blankets we use in cold weather or the darkness of the night which covers all things completely.
The word Jalbab is therefore used for that outer sheet which a woman wraps around on top of her clothes to hide herself from the eyes of strangers.
In interpreting the word, 'Allamah Ibn Al-Hazam writes:
| In Arabic language, the language of the Prophet (s.a.w.), Jalbab is that outer sheet which covers the entire body. A piece of cloth which is too small to cover the entire body could not be called Jalbab. (Al-Muhalla, vol. 3, p. 217) |
In describing it, Ibn Mas'ud (r.a.) said that Jalbab is that sheet of cloth which is worn on top of the scarf. Ibn 'Abbas (r.a.) described it as follows:
| Allah commanded Muslim women to pull this sheet on top of them to cover their bodies except one eye, when it is necessary for them to come out of their home. {Ibn Kathir) |
Imam Mohammed Bin Sinn said, "When I asked 'Ubaidah Salmani (r.a.) the meaning of this Verse and how the Jalbab was to be used, he demonstrated it to me by pulling a sheet of cloth over his head to cover his body, leaving his left eye uncovered. This was also the explanation of the word 'ALAIHINNA in this Verse."
This Verse clearly requires hiding of the face which supports the Commandments in the Verse of Hijab.
The second phrase in this Verse which requires interpretation is YUDNINA 'ALAIHINNA. 'Allamah Alusi writes:
(The root word) ADNA literally means to bring something closer. Here it means to hang something close to you, or over you, since it is followed by 'ALA in the phrase. In my opinion, ADNA followed by 'ALA points towards covering themselves with the sheet hanging on top of them in a way so that they can see the road as they walk (Ruh-ul-Ma'ani, vol. 22, pp. 88-89)
After quoting and 'Allamah Alusi concludes:
| All the above discussions deal with explaining the gist (of the term). The apparent meaning of the word 'ALAIHINNA is clearly to cover one's body completely, although some have interpreted it to mean covering the head and the face, because in the olden Days of Ignorance, women usually left their faces uncovered. |
Ibn Jarir and Ibn Al-Munzir described the method of wearing the Jalbab according to Ibn 'Abbas and Qatadah. The sheet should be wrapped from the top covering the forehead, then bringing one side of the sheet to cover the face below the eyes so that most of the face and the upper body is covered. This will leave both the eyes uncovered (which is acceptable under necessity). (Ru-ul-Ma'ani, vol. 22, p. 89)
Many other scholars, such as Mohammed Bin Sirin, 'Allamah Ibn Jarir, Imam Suddi, Imam Abubakr Jassas, Imam Wahidi, and 'Allamah Ibn Sa'd Mohammed Bin Ka'b Kurazi, have described the use of Jalbab in more or less the same way as the two ways described by Ibn 'Abbas (r.a.).
In addition to the scholars mentioned above, all interpreters of the Holy Qur'an, from the time of the Prophet (s.a.w.) to the present day, have consistently adhered to the same interpretation of this Verse, i.e., women are required to cover themselves when coming out of their homes and that hiding of the face is included in the Hijab. To quote all these scholars would make this document unnecessarily long, but following are some examples:
'Allamah Ibn Jarir writes:
In this Verse, Allah is commanding the Prophet (s.a.w.) to ask his Wives, his daughters and to all Muslim women that they should not dress like slave girls leaving their heads and faces uncovered when they come out of their homes. Instead, they should cover themselves with a cloak covering their faces so that nobody will stand in their way and everyone will know that they are respectable folks. (Tafsir lbn Jarir, vol. 22, p. 29)
'Allamah Nishapuri writes:
In the early days of Islam, all women used to come out dressed in knee-length shirts and scarves as was the tradition in the former Days of Ignorance. There was no difference in the dresses of street women and those from respectable families. Then Allah commanded (Muslim women) to cover their heads and faces so that people would differentiate them from the street women. (Ahkam-ul Qur'an, vol. 4, p. 354) 'Allamah Abu Hayyan states:
The advantage in observing Hijab is that these women are recognized as pious and respectable. Thus, the perverts would not be after them and the women would not have to face unpleasantness. Nobody will dare follow and make advances to a woman who has completely concealed herself as opposed to the one who has come out nicely decorated without Hijab; the malicious and evil-minded folks will associate great hopes with such women. (Al-Bahr-ul Muhit, vol. 7, p. 250)
These quotations are taken from some of the well-known Interpreters of the Holy Qur'an. Otherwise, almost all the scholars of the Holy Qur'an have been interpreting this Verse to include hiding of the face in the Commandment of Hijab. It is also noteworthy that among these scholars are the followers of all the four schools of thought. Thus, regardless of whether they are Hanafi, Shafi, Humbali or Maliki, all include hiding of the face in the Commandment of Hijab without any disagreement.
And, this is not a theoretical matter. We find from the Ahadith and other narrations that all women, including the Wives of the Prophet (s.a.w.), immediately implemented this Commandment after the Revelation of this Verse, and the use of Jalbab and Hijab by women quickly became the norm of the Muslim society. Actually, it was exemplary how readily the Muslim women obeyed and practiced it. Imam Abdul Razzaq narrated from Ummi Salamah (r.a.):
After the Revelation of this Verse, the ladies of Ansar used to come out of their homes and walk with such dignity as if there were birds sitting on their heads (which would fly away if they walked any faster). And, they used to cover themselves with big black cloaks.
It should be noted here that the modem day Burqa' (which is used in some countries by Muslim women) also serves as Jalbab. It is this Hijab, customary among Muslim women since the beginning of Islam, which is now being abolished by those who have been influenced by the western thinking. To accomplish this, they interpret the Holy Qur'an and Ahadith according to their own desires thereby going astray themselves and leading others on the same path. May Allah guide us and protect us from these mischiefs.
The commandment for protecting gaze and hiding adornment
Not only did Islam command women to stay home, to not talk to Ghair-Mahram men seductively, and to cover themselves with cloaks, it barricaded all those roads from where carnal excitement and bad thoughts may attack human beings. Thus, Allah said (in the Holy Qur'an):
| Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their fathers-in-law, their sons, their step sons, their brothers or their brothers' sons, or their sisters| sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers! Turn you all together towards Allah, that you may attain Bliss. (Surah Nur, v. 30-31) |
Before going into the details of the Commandments contained in the above two Verses, it will be useful to know that the very first Verse containing the Commandments of Hijab was the one which was mentioned in the beginning of this chapter, i.e., the Verse 53 of Surah Ahzab which was revealed at the time of the wedding of Zainab Bint Jahash (r.a.) to the Prophet (s.a.w.). Scholars have estimated that this Verse was revealed in either the 3rd or 5th year of Hijrah. Imam Ibn Kathir and 'Allamah Shaukani believed it to be in the 5th year of Hijra. However, there has been a consensus among all scholars about this Verse being the very first one related to the Commandments of Hijab.
The above two Verses of Surah Nur were revealed at the time of the incident of Ifk which occurred upon the return of the Prophet (s.a.w.) from the battle of Bani Al-Mustaliq. This battle took place in the 6th year of Hijra, which tells us that these two Verses were revealed after the Verses of Surah Ahzab. Thus, the Commandments of Hijab were implemented when the Verses in Surah Ahzab were revealed (which was a year before the above two Verses).
These Verses further contain the following Commandments:
1. Lowering the eyes (ghadd al-basar):
The word Yaghuddu in the above Verses comes from the root word Ghadd which means to lower, to regulate, to suppress (Mufaradat-ul Qur'an). To lower the eyes in this context means to turn away the eyes from everything forbidden (Tqfsir Ibn Kathir). Included in this is looking at a woman with bad intentions and also looking at a woman with no specific intention. As well, it includes looking at those parts of the body of a man or woman which are defined as private (Satr). However, necessities such as medical treatment, are exempt from it. Similarly, to peek into people's houses and to use the eyes in seeing all such things that the religion has forbidden are included under this Commandment.
2. Guarding the modesty (private parts):
This implies restraining oneself from all forbidden means to satisfy one's sexual desires. Included in this are adultery, rape, masturbation, homosexuality, lesbianism, etc. With a little analysis, it becomes clear that the intent in these Verses is to stop people from all forbidden means of satisfying sexual desires. The beginning and the end points were clearly pointed out (i.e., looking at others with bad intentions and guarding the private parts), and everything in between automatically became part of this Commandment. The sexual excitement and mischief indeed begins from freely looking at the opposite sex, and its potential end is indulging in adultery and rape. In between these extremes are sexual fantasies, lewd talk, touching, fondling, etc. 'Allamah Ibn Kathir quotes 'Ubaidah (r.a.):
Everything which is in disobedience of Allah is a major sin. In this Verse, the beginning and the end point of this sin have been identified. (Tafsi'r Ibn Kathir)
3. Concealing the beauty and ornaments:
What does the word Zinat mean? Maulana Muhammad Idris Kandhalvi writes in the interpretation of this Verse:
Zinat means beautification, whether it is natural such as face, hands and body, or artificial and intentional such as, clothes, jewelry and makeup. All of these form the apparent beauty of a woman and are included in the meaning of . All of these things, therefore, should be concealed from everyone except the Maharim (those who have been exempted). These have been described in the next Verse. The Commandments in this Verse are mainly related to women's Satr, i.e., an explanation of what parts of a woman's body and her beauty must be concealed from others. In the next Verse, exceptions have been listed about the people in front of whom she does not have to observe these restrictions. These are twelve. (Ma'arif-ul Qur'an)
Mufti Muhammad Shaft's interpretation of this Verse reads:
In the beginning of this Verse, women were asked not to reveal their beauty. In this part of the Verse, they have been asked to conceal their natural beauty as well by covering it with their scarves. The purpose here was also to eradicate the tradition, which was prevalent in the Days of Ignorance, whereby women use to put their scarves on their heads with the sides hanging on the back. This left their ears, neck, collar, and chest exposed. Therefore, Muslim women were asked here not to wear their scarves in this manner, but to wrap the two sides of it closely on top of their chests covering all these parts of the body.
Next, those men are described with whom Hijab is not required. There are two reasons for these exceptions. First, there is no danger of any mischief from these men, as they are the Maharim4. By nature, these men are the Maharim is plural of the word Mahram. A Mahram is a man with whom marriage is forbidden and, therefore, women are not required to observe Hijab in front of them. Examples of such men are father, brother, and uncle. They are protectors of their women's honour. Second, they live with these women in the same house which also dictates that they be exempted from these restrictions. It is also important to remember that with the exception of the husband, Satr must be observed with the rest of these Maharim men. Exposing of Satr, which is not permissible even in Salat, is forbidden with the Maharim as well.
Eight Maharim and four other kinds of men have been exempted in this Verse from the Commandment of Hijab. Seven of these Maharim were mentioned before in the Verse of Hijab in Surah Ahzab. Five other exceptions were mentioned in this Verse.
It should also be kept in mind that the word Mahram has been used here in its common meaning and includes the husband. The interpretation of Mahram by the scholars, which means "a man with whom marriage is forbidden," is not meant here.
1. Husband: A wife is not required to observe Hijab of any part of her body with her husband. However, to look at the private parts unnecessarily is not preferable. 'Aishah (r.a.) stated that the Prophet (s.a.w.) never looked at her private parts nor did she look at his.
2. Father: The grandfather and the great grand father are also included in this category.
3. Father-in-Law: The grand father-in-law and the great grandfather-in-law are included here as well.
4. Sons: The real sons.
5. Step-sons.
6. Real and step-brothers. However, cousin brothers, all of whom are considered Ghair-Mahram, are not included in this category.
7. Sons of the real or step brothers.
8. Sons of real and step sisters. Cousin sisters are not included in here.
The above are the eight kinds of Maharim.
9. Women: Hijab does not need to be observed with other Muslim women either, but Satr cannot be exposed to them as well. However, for the purpose of medical treatment, it is permissible.
10. Their women attendants or servants: According to the majority of scholars, male servants are not included in this category. Hijab must be observed with male servants in the same way as with other Ghair-Mahram men.
11. Men who have no interest or desire for women: These are the men who, because of their mental or physical condition, have no interest or desire left in them for the opposite sex.
12. Immature children: Those who have not reached puberty and have not developed an interest or knowledge of the specific matters related to sex and women. Those children who have such knowledge and interest, regardless of their age, will not be included in this category.
4. concealing the sound: The fourth important issue that has been discussed in this Verse pertains to the sound. Women have been asked not to walk with a heavy foot so as to draw attention of men through the sounds of their jewelry.
According to this, to attach any such things to the jewelry which make noise, or to wear jewelry on top of each other producing noise, or to walk in a way so as to create noise of the jewelry which may be heard by Ghair-Mahram men, are all forbidden.
From this Verse, many jurists have inferred that if it is forbidden to have the Ghair-Mahram men hear the sounds made by pieces of jewelry, it is certainly forbidden for Ghair-Mahram men to hear the voice of women. That is why, these jurists have included the voice of a woman in the definition of Satr.
Now whether the voice of a woman in itself is a part of her Satr is a controversial issue. Imam Shafi has not included it in the definition of Satr for women. There is a difference of opinion among the followers of Imam Abu Hanifah. Ibn Hammam has included it in Satr which is why it is not preferable for a woman to call Adhan. However, it is evident from Ahadith that the Wives of the Prophet (s.a.w.) spoke with the Ghair-Mahram men from behind a curtain even after the Revelation of the Verse of Hijab. From all of this, it seems that where it has the potential to create Fitnah (mischief) for both the men and women, it is forbidden. Where there is no such likelihood, it is permissible for a woman to speak with a Ghair-Mahram man. To be on the safe side though, it is preferable that women don't talk to Ghair-Mahram men unnecessarily.
Imam Jassas, in the interpretation of this Verse, wrote:
When Allah has included the sounds of jewelry worn by a woman in the expression of her beauty, it would also be forbidden for a woman to wear colourful and decorated outer garments (like a Jalbab or Burqa', when she is among the Ghair-Mahram men).
"And O you Believers, turn you all together towards Allah, so that you may attain Bliss." After commanding men to lower their gaze and women to observe Hijab with Ghair-Mahram men, Allah instructed all men and women to turn to Him for forgiveness for their shortcomings, and to make a firm determination not to disobey Allah again. (Ma'arif-ul Qur'an, vol. 6, p. 394)