THE VEIL OF MUSLIM WOMEN
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Before all things, know, O my sister, that the veil is a Divine obligation.
It is a symbol of our preservation and a manifestation of our obedience to Allah. It reinforces the piety and morality of the Muslim woman.
Allah tells us:"O Prophet! Tell your wives, your daughters, and the women of the believers to draw their cloaks over themselves: that will be better, so that they may be recognized and not be harmed. Allah is Forgiving and Merciful." [Surah Al Ahzab, v.59]
The Quran and the Sunnah enjoin us to respect different conditions regarding this order:
I. That it covers the entire body. except for the face and hands.
Shaykh Al Albani رحمه الله is of the opinion that uncovering the face is permitted, but covering it is better/preferable:
“This would not mean that it is not legitimate to cover them. On the contrary, it is what is preferable, as I detailed in a specific chapter that I recorded in the 3rd edition of the aforementioned work under the title: Legitimacy of covering the face” (p.47-53)
II. That it is not an adornment in itself.
The purpose of the jilbab is to cover the adornments of a woman; knowing this, it is incomprehensible that the jilbab itself is an adornment.
This, as you can see, is a clear matter that cannot be hidden.
That is why Imam Al Dhahabi said in his book "The Major Sins":
“Among the acts that cause a woman to be cursed: it is that she makes her adornment apparent, such as her gold, her pearls, her perfume when she leaves her home. As well as when she wears garments made of silk, short dresses, and wide and long sleeves.”
And know that it is permissible for a woman to wear clothing of a color other than white or black, and this is not considered an unlawful adornment (zina), as some women might think. This is for two reasons. :
♦ The first
The words of the Messenger of Allah صلى الله عليه وسلم who said:
“The perfume of a woman is one whose color is apparent, but the scent is not.”
[Rapporté par Abou Dawod, Nassai et c'est un hadith authentique]
♦ The second
For the women of the Companions of the Prophet صلى الله عليه وسلم practiced this.
Here are some authentic athar on this subject that Al Hafiz bin Abou Shayba reported in "Al Moussannaf":
1• Ibrahim, who is al Nakh'i, reports: “That he entered with 'Alqama and al Aswad among the women of the Prophet صلى الله عليه وسلم and they saw them dressed in red.”
2• Ibn Abou Malika said: “I saw Oum Salama رضي الله عنها wearing a garment dyed with safflower.”
3• Al Qassim, who is Ibn Mouhammad bin Abou Bakr al Siddiq reports: “That 'Aisha رضي الله عنها wore garments dyed with safflower while she was in a state of ihram (muharrim).”
And according to another variant, also reported by Al Qassim:
“'Aisha wore garments dyed with safflower while she was in a state of ihram.”
4• Hisham reports, according to Fatima bint Al Moundhir: “That Asma wore garments dyed with safflower while she was in a state of ihram.”
5• Sa'ïd bin Joubayr reports: “Having seen some women of the Prophet صلى الله عليه وسلم performing tawaf around the Sacred House (al Ka'ba) and they were wearing garments dyed with safflower.”
III. That it be thick and not transparent
Oum 'Alqama bin Abou 'Alqama said:
“I saw Hafsa bint 'AbdoulRahman bin Abou Bakr enter with 'Aisha, she (Hafsa) was wearing a fine and transparent veil. 'Aisha then tore it and said to her: "Do you not know what Allah has revealed in Surah: An-Nur?!" She then asked for another veil to be brought to her.”
[Rapporté par Ibn Sa'd et il est valable comme argumentation]
And we can understand from the words of 'Aisha رضي الله عنها:
“Do you not know what Allah has revealed in Surah: An-Nur?!”
That one who wears a transparent veil is not considered to be veiled and that she has not practiced the command of Allah in Surah An-Nur, verse 31:
“and that they draw their veils over their chests”
And this is clear.
Hisham bin 'Ourwa reports:
“Al Moundhir bin Zoubayr returned from Iraq, he sent to Asma bint Abou Bakr (his mother) a fine garment from Marw.
And this, after she had become blind.
He said: "She touched the garment with her hands and then said:"
"Ouffin, return this garment to him!"
He said: It was difficult for him and he said: "O mother! It is not transparent."
She then said: "It may not be transparent but it outlines the body."
[Rapporté par Ibn Sa'd avec une chaîne de narrateur authentique jusqu'à Al Moundhir]
IV. That it be wide and not tight
If it is tight, it may distort [the person's color] but will outline their body or certain parts of their body; which men will imagine.
Usama bin Zayd said:
“The Messenger of Allah صلى الله عليه وسلم dressed me in a thick qutbiya that Dahya al Kalbi had given him. I had made her wear it.
He صلى الله عليه وسلم said to me: "Why do you not wear your qutbiyya?"
I said to him: "I made her wear it."
He صلى الله عليه وسلم said to me: "Order her to wear another garment underneath, for I fear that it outlines her body."”
[Rapporté par Daha Al Maqdissi dans : «AlHadith Al Moukhtara», Ahmad et Al Bayhaqi avec une bonne chaîne de narrateur]
The Messenger of Allah صلى الله عليه وسلم ordered the woman to wear a garment under her qutbiyya so that it does not outline her body.
This command proves that it is an obligation as is known in al oussoul.
That is why Al Shawkani said in explaining this hadith:
“This hadith proves that a woman must cover her body with clothing that does not outline it, and this is a condition for those who wish to cover their nakedness ('awra) and he صلى الله عليه وسلم ordered to wear another garment under the qibati because it is a garment [fin] that does not conceal the body from sight, but certainly outlines it.”
V. That he should not be perfumed
Abu Musa al Ash'ari reports that the Messenger of Allah صلى الله عليه وسلم said:
“Any woman who perfumes herself and then leaves her house passing by a group of people so that they can smell her perfume is an adulteress.”
[Rapporté par Nassai. Abou Dawod. Tirmidhi qui a dit : "bon-valide-sûr" (hassan sahih). Al Hakim a dit: "sa chaîne de narrateur est bonne et Al Dhahabi l'a approuvé"]
Al Haythami said in “Al Zawajir”:
“The fact that a woman leaves her house perfumed and adorned is part of the major sins, even if her husband allowed her to do so!”
VI. That they do not resemble the clothing of men
Abu Huraira said:
“The Messenger ofAllah صلى الله عليه وسلم cursed the man who wears women's clothing and the woman who wears men's clothing.”
[Rapporté par Abou Dawod. Ibn Majah et Al Hakim qui disent: "il est authentique conformément à la norme de Moslim."Il a été approuvé par Al Dhahabi et il est comme ils l'ont tout deux dit]
The Messenger of Allah صلى الله عليه وسلم said:
“There are three categories of people who will not enter Paradise, and Allah will not even look on the Day of Resurrection:
- He who has bad behavior towards his parents.
- The woman who behaves like a man and tries to resemble them.
- He who has no jealousy.»
[Rapporté par Nassai et Al Hakim qui disent: "Sa chaîne de narrateur est authentique." Et il a été approuvé par Al Dhahabi]
VII. That they do not resemble the clothing of non-Muslim women
It has been decreed in Islamic legislation that it is not permitted for Muslims, men or women, to try to resemble the disbelievers, whether it be:
- in their worship
- their celebrations
- or their outward appearances (specific to them).
This is a very important rule in Islamic legislation, which unfortunately has been neglected by many Muslims today. And even some who engage in preaching do so out of ignorance, or because they follow their desires, or due to their submission to the customs and habits of their time or by imitating Europe.
'Abdullah bin 'Omar said:
The Messenger of Allah صلى الله عليه وسلم said:
“I was sent at the end of times, so that Allah is worshiped alone without partners, and my sustenance is under the shadow of my spear. And humiliation and degradation are found in contradicting my orders, so whoever tries to resemble a group of people is one of them.”
[Rapporté par Ahmad avec une bonne chaîne de narrateur]
VIII. That it should not be a garment of convenience
Fashionable/renowned clothing: it is any garment worn with the intention of being known by people, whether it is luxurious clothing or ugly clothing worn to appear frugal or out of ostentation.
Al Shawkani said:
“Ibn al Athir said: ‘Renown (al shouhra) is the act of showing something. The goal is for the garment to have a reputation among people (for example) by having a different color that attracts the gaze of others (to surprise and astonish them out of pride).’”
According to the hadith of Ibn 'Omar who said:
The Messenger ofAllah Peace be upon him said: “Whoever wears a garment that attracts attention (shouhra) in this worldly life, Allah he will wear a garment of humiliation on the Day of Resurrection, then (that garment) will ignite.”
[Rapporté par Abou Dawod et Ibn Majah et sa chaîne de narrateur est authentique]
Al Shawkani said:
“This hadith proves the prohibition of wearing fashionable clothing (of renown), but this hadith is not specific (to fashionable clothing). It is the same for one who wears the clothing of the poor with the intention of being seen by people and attracting their attention.”
And if one wears clothing with the intention of being recognized by people, then there is no difference between one who wears luxurious clothing or mediocre clothing, clothing similar to or different from that of others, because the prohibition here is that it is worn with the intention of being known by people.
Cheikh Mouhammad Nacer-dine Al-Albany - Sheikh Muhammad Nasir al-Din al-Albani
