The hijab is the covering Allah commanded for the believing women, and the Qur’an names its garments: the head covering drawn over the chest, and the outer garment over the body. This page sets out that obligation and the covering of the face from the verses, the early scholars’ explanations, and the practice of the believing women of the Prophet’s ﷺ time.
Its spine is A Treatise on Hijab by Shaykh Muhammad ibn Salih al-Uthaymeen, with Shaykh al-Albani’s The Dress Code for the Muslim Woman in the Book and the Sunnah, the Four Essays on the Obligation of Veiling, Shaykh Salih al-Fawzan’s Rulings Pertaining to Muslim Women, and Ibn Kathir’s Tafsir beside it. The scholars’ own words stand as quotations; the rest is their teaching in summary.
The Obligation of Hijab
The obligation of hijab is clearly established in the Qur’an.
Allah says:
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head-cover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”
(Qur’an 24:31)
Shaykh Ibn Uthaymeen explains in A Treatise on Hijab that this verse commands the believing women to guard their private parts, and that the command to guard them includes the means of guarding them, among them covering the face. Ibn Kathir explains that “that which is apparent” is what it is impossible to hide, and Ibn Mas’ud said it means the clothes and outer garments a woman cannot conceal.
The command to draw their head coverings over their chests indicates complete concealment, showing that the adornment which is prohibited from being displayed includes the entire body. The verse also prohibits actions that lead to exposing adornment, such as striking the feet in a way that reveals hidden beauty, which establishes the principle of blocking the means to temptation.
Shaykh Ibn Uthaymeen records in A Treatise on Hijab that Umm Salamah said that when this verse was revealed:
“The women of the Ansar went out as if they had crows on their heads, due to their piety and they were wearing black cloaks.”
Allah also says:
“O Prophet! Tell your wives and your daughters and the women of the Believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Oft-Forgiving, Most Merciful”
(Qur’an 33:59)
This verse commands believing women to wear the jilbab, an outer garment worn over their clothing when going outside. It is a general command to all believing women, beginning with the wives and daughters of the Prophet ﷺ, as they are the foremost in obedience and example.
The command to bring down the jilbab means to cover themselves with it, including the face and chest, which shows increased covering and not reduction of it. The purpose of this covering is to preserve modesty and protect believing women.
Allah mentioned the wisdom behind this command: that they may be recognized and not harmed. Ibn Kathir explains that if they do this, it will be known that they are free women, and that they are not servants or whores.
Many scholars explained that the jilbab is worn over the khimar [the head covering], and that the command involves covering the body in a way that prevents the display of adornment.
In A Treatise on Hijab, Shaykh Ibn Uthaymeen states what the commanded covering includes:
“The jilbab is a cloak or loose garment which envelops the whole body. Allah, the Most High, commanded His Prophet ﷺ to tell his wives, his daughters and the believing women to draw their cloaks around themselves, in order to cover their faces and chests. The evidences from the Qur’an and the Sunnah prove that it is obligatory for a woman to cover her face from any unrelated man, who is not among her maharim or is not her husband.”
Her maharim [close male relatives she is not permitted to marry], and her husband, are the exception to this covering.
Explanation of the Early Scholars
The early scholars of tafsir [the explanation of the Qur’an] discussed the meaning of the verse commanding women to draw their cloaks over themselves.
Ibn ‘Abbas explained 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.
Likewise, Ismail ibn Kathir records narrations from Ibn ‘Abbas and other early scholars describing the jilbab as covering the face when women go out.
(Tafsir Ibn Kathir, Surah al-Ahzab 33:59)
Evidence from the Practice of the Sahabiyyat
Another important proof mentioned by Shaykh Muhammad ibn Salih al Uthaymeen is the practice of the women during the time of the Prophet ﷺ. Their actions help clarify how the early Muslim women understood the command of hijab.
Authentic reports mention that when women were in ihram, a state in which wearing a niqab [a face veil] is prohibited, they would still lower their garments over their faces when non-mahram men [not close relatives] passed by.
The Treatise records that the women of the Companions would not go out without a jilbab, even to the ‘Eed prayer:
“When the Prophet ﷺ ordered women to go to the ‘Eed prayer place, they said, “O, Messenger of Allah! Some of us do not possess a jilbab.” The Prophet ﷺ replied, “Let her sister cover her with her jilbab.””
Narrated by Al-Bukhari, Muslim and others.
Shaykh Ibn Uthaymeen explains:
“This hadeeth proves that, according to the custom of the wives of the Companions, a woman wishing to go out can not do so without a jilbab and that if she did not own one, then it would not be possible for her to go out.”
‘Aishah (radiyallahu anha) said:
“The riders used to pass by us while we were in a state of ihram with the Messenger of Allah ﷺ. Whenever they came close to us, each of us would let her jilbab fall from her head so that it covered her face, then once they had passed us, we would uncover our faces.”
(Narrated by Ahmad (24522) and Abu Dawud (1833))
This shows that the prohibition in ihram refers specifically to wearing a fitted face covering, not exposing the face to men. Their practice demonstrates that modesty and concealment remained the objective even in ihram.
Shaykh al-Islam Ibn Taymiyyah drew this conclusion from their practice:
“This proves that the niqab and gloves were well known for women who were not in a state of ihram and this affirms that they used to cover their faces and hands.”
Allah also says:
“And as for women past child-bearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is the All-hearing, the All-knowing”
(Qur’an 24:60)
Shaykh Ibn Uthaymeen explains in A Treatise on Hijab that this concession for older women is itself a proof: the garment an old woman may lay aside is the outer garment that covers her whole body, and singling out old women shows that younger women, who expect to marry, are not included in the concession.
Legal Principle: Blocking the Means to Fitnah
In A Treatise on Hijab, Shaykh Ibn Uthaymeen gives the legal definition of hijab itself:
“The legal definition of hijab, for a woman, is that which screens the parts of her which must not be displayed, meaning covering that which must be covered. The most important and the first, of which, is the face, because it is the place of fitnah and the cause of desire. So, it is essential for a woman to screen her face from men who are unrelated to her.”
Shaykh Ibn al-Uthaymeen also explains that Islamic law blocks the means that lead to temptation. Since the face is the place of beauty and attraction, covering it serves the same objective found throughout the verses of hijab: protecting modesty and preventing fitnah [temptation].
For this reason, many scholars of the four madhhabs stated that even if the face is not technically considered awrah [what must be covered] during prayer, covering it becomes obligatory when fitnah is feared.
Clarification Regarding Certain Hadith
Some narrations are often cited to argue that the face and hands may remain uncovered. Among them is the hadith of Asma bint Abi Bakr in which the Prophet ﷺ reportedly pointed to the face and hands.
However, scholars of hadith have explained that this narration is weak due to a disconnected chain. Because of this weakness, Shaykh Ibn al-Uthaymeen explains that such narrations cannot override the clear guidance of the Qur’an, the understanding of the early scholars, and the established practice of the believing women.
Therefore, the strongest evidences remain the Qur’an together with the understanding of the Salaf and authentic reports.
The Understanding of the Four Madhhabs
The four madhhabs agree that a woman’s face is not considered awrah during prayer. However, outside of prayer the ruling differs depending on circumstances and the presence of fitnah.
Over time, due to the spread of corruption and temptation, many scholars within the Hanafi, Maliki, and Shafi‘i schools leaned toward the obligation of covering the face when non-mahram men are present. The Hanbali madhhab generally considered the face to be awrah in front of non-mahram men.
Thus, although technical discussions exist, scholars widely agreed that covering the face becomes necessary when fitnah is present.
The Hanafi Madhhab
The Hanafi scholars held that the face and hands are not awrah in prayer. However, many Hanafi jurists stated that a young woman should not uncover her face in front of non-mahram men due to the fear of temptation.
The Maliki Madhhab
The Maliki scholars also held that the face and hands are not awrah in themselves. However, they explained that when there is fear of temptation a woman must cover her face.
The Shafi‘i Madhhab
The Shafi‘i school held that the face and hands are not awrah during prayer. However, many Shafi‘i scholars explained that in front of non-mahram men the entire body must be concealed in order to prevent temptation.
The Hanbali Madhhab
The Hanbali school generally held the strictest view. Many Hanbali scholars considered the entire body of a woman to be awrah in front of non-mahram men.
The great Imam, Ahmad bin Hanbal, may Allah have mercy on him, said: “A woman’s fingernail is ‘awrah (i.e. must be covered). So when she goes out from her home, she must not reveal any part of herself, not even her khuff (i.e. sock), for the khuff describes the foot.”
Colored Clothing
A common question is whether women must wear only black. No color is mandated: modesty governs, and that the garment fulfills the conditions of the dress. The evidence for the colors stands in full in Colored Clothing, and the conditions one by one in The Conditions of the Muslim Woman’s Dress.
Conclusion
The obligation of hijab is established by clear Qur’anic commands, the understanding of the early scholars, and the practice of the believing women. Shaykh Muhammad ibn Salih al-Uthaymeen demonstrates that the strongest evidences come from the Qur’an itself along with the explanations of the scholars and the authentic practices of the early Muslim community.
For this reason, many scholars concluded that covering the face is the stronger and safer position, particularly in times when fitnah is widespread. Shaykh Salih al-Fawzan makes this point in Rulings Pertaining to Muslim Women:
“The Muslim sister should be aware that those scholars who ruled that it is permissible for her to show her face, in addition to the fact that their conclusion is weak, have stipulated the condition that there should not be any fitna (temptation caused by uncovering her face). Fitna is unavoidable, particularly in these times when men and women are less religious, and there is little modesty, while at the same time the promoters of fitna have increased, and women have developed different cosmetics that they apply to their faces causing fitna. Therefore, the Muslim Sister should be warned about this and should adhere to the Hijaab, which by the will of Allah, will protect her from fitna.”
References
A Treatise on Hijab & A Compilation of Questions Pertaining to Family Matters: Shaykh Muhammad ibn Salih al-Uthaymeen, Darussalam, 2011, translated by Sameh Strauch: Part 1, printed pp. 11-17, 19-20, 23-24 and 36-38; Part 2, printed pp. 77 and 97.
The Dress Code for the Muslim Woman in the Book and the Sunnah: Imam Muhammad Nasiruddin al-Albani, Dar as-Sunnah Publishers, Birmingham: the conditions at printed p. 23.
Four Essays on the Obligation of Veiling: Ibn Baz, Ibn Uthaymeen, al-Fawzan and Zayd al-Madkhalee, Al-Ibaanah Book Publishing, Third Edition, 2008: printed pp. 82 and 85-87.
Rulings Pertaining to Muslim Women: Shaykh Salih al-Fawzan, Darussalam, Second Edition, June 2003, ISBN 9960-347-29-5, translated by Burhan Loqueman: printed p. 58. The book prints “Allaah”, which is spelled “Allah” on this site by the owner’s rule.
Tafsir Ibn Kathir (Abridged): Surahs An-Nur (24) and Al-Ahzab (33).
Further Reading
- Colored Clothing: the evidence for the colors in full
- The Conditions of the Muslim Woman’s Dress: the eight conditions of the dress, one by one
- Why Do Muslim Women Wear the Hijab?: the command and its wisdom, from Tafsir as-Sa’di
- The Face Veil in Practice: the face veil in ihram and daily life
- Hijab and Modesty: the doorway to the whole subject
Verified on 2026-10-26 against the books listed above.