Face Veil Obligatory or Mustahab?

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Wednesday, 08 September 2010 00:05Written by Kashif and Asim

0digg Assalam Walaikum Wr Wb. We will provide both side evidences and conclusion is for readers INSHA`ALLAH Evidences for those who say its obligatory Means to cover the whole body including the face, contrary to this those who consider it Mustahhab after discussing the linguistically meaning of this conclude it doesn't include the face. To know the meaning of what is stated in the Quran we have to look what is mentioned in Hadith, there are many words Salat,Zakat,Hajj etc which we see their meaning what is mentioned in Hadith not dictionary. In none of the dictionary you will get meaning the of Salat that 5 times prayer with such and such action etc. It is amongst the Usool of Tafsir that the meaning we get from Hadith it should be given priority over the meaning of Lughat (Dictionary), Aqal and other Usools of Tafsir. So therefore it is clear from this hadith that Jilbab was used to cover the face at the time of Prophet (s) and Hazrat Aisha radiallahuanha known Arabic more than Imam Raghib, Ibn e Manzur, Ibn e Faris, Imam Khalil etc. It is mentioned in Bukhari

Volume 6 Book 60 Number 274 He had started in the last part of the night and reached my stationing place in the morning and saw the figure of a sleeping person. He came to me and
Narrated by Aisha radiallahuanha

recognized me on seeing me for he used to see me before veiling. I got up because of his saying: "Inna Lillahi wa inna ilaihi rajiun," which he uttered on recognizing me. I covered my face with my garment, and by Allah, he did not say to me a single word except, "Inna Lillahi wa inna ilaihi rajiun," Some of the Munkir-e-Hijab can object this hadith is specified only for Azwat e Mutaharat, the answer to this is that the way of this word proving its Generallity, because Hazrat Aisha (r) used the word Jilbab to hide her face which we find in this Ayat e Mubaraka and this ayat is not specified only for Azwaj-e-Mutaharat but also all Muslim Women as proven from the part of this ayah .

O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful. [Surah Ahzab 33:59] How it is possible in the same ayah when the Azwaj-e-Mutahharat are given order along with believing women if it was fard for them how can it be possible from the same ayah that it is Mustahhab for believing women. Almost all of the Muffaserin have taken the meaning of face veil from . and the commentary of Mufasserin : Almost all of the Muffaserin have taken the meaning of face veil from . Now i will mention the Quotation of Muffasir, Fuqaha, Muhaddis, Mujtahideen, And Imam of Lughat.

a) Tafsir e Tabari (310 H) :

.

When these Muslim women go out of home in necessary, so don't imitate these slave women in clothes by keeping your hair and face open, rather cast out your garments over yourself so that should be known that these are Freed Women and should be saved from the wrong sayings of Fasiq.

b)Tafsir e Qurtubi (671 H):

Because this bad thing remained in Women of Arab, and they don't cover their faces like slave women and this practice of them was a reason of Men looking at them and with respect to them this was leading them to transgression, So Allah commanded his Rasul to tell them that they should cast out their garments our their selves when they intended to go outside in any necessity.
.

c)Tafsir e Zamikhshiri (538 H):

) 835 ( / } { . : : } { } { : : . : : [] : .

. "The Meaning of { } is that they should hang the Jilbab over themselves and through it cover their faces and bodies, because when the cloth is moved from the face of woman it is to be said bring close to it" "If someone asks in what is the meaning of so i say here is used for Tabaiz and it should be in the mind that in Tabaiz there are 2 Iehatmalat. One is that the woman shall wear the one Jilbab amongst many she has, means don't get outside in a long shirt and in Khimar like a Slave Woman and a Professional Slave

(by opening the face) when she has 2 or more than this Jilbab. The second summary of it is that the woman should hang some part of the Jilbab on her face (i.e bring some of the part ahead so that face shouldn't be seen) so that there should be difference between her and Slave Woman" d)Tafsir e Baghawi (516 H) :{ . { . : Jilabib is the plural of Jilbab and this is the cloth which a woman cast out over their shirt and headscarf. It is reported from Ibn e Abbas and Abu Ubaida that women are ordered to cover their head and face with Jilbab and should open only one eye so that they should be known they are freedwomen.

e)Tafsir of Abu Hayan (754 H):

) 457 ( / } {: } {:
And { } includes the whole body of them (i.e women) or { } means only face, because in the times of ignorace the women used reveal their faces.

f)Abu Bakar Al Jassas (370 H): Abu Bakr said regarding the Tafsir of this Ayat that this Ayat is proving that a young woman is given order to hide her face from stranger man. And in this Ayat there is also a guidance present for this side that for a slave woman it is not neccesary to hide her face, because Allah swt says it is proven from this that this refers to Freed Muslim Women. so Scan Pages of this : http://img26.imageshack.us/i/abubakrjassas3.jpg/ http://img543.imageshack.us/i/abubakrjassas2.jpg/ Evidences for those who say its Mustahab This Group says that Face and Hands are not Awrah but it is Mustahab to Cover them and its not Obligatory. This part of the article is divided into following headings:
1. Surah Al Nur ayah 31 and Commentaries by Sahaba,Tabiyeen and

a). Ibne Hazam (d. 452 h) b) Al Muhajabah website

c). Ibne Jareer d). Zamakhsharee

e). Imam Fakhr ad-Din Razi

f). Imam Al Qurtubi g). Tafsir al-Jalalayn h). Tafsir Ibne Katheer i). The Lawful and Prohibited in Islam j). The Lawful and Prohibited in Islam Chapter 3 Tafsir of Fakhr al-Deen al-Razi, k). Shaykh Al Bani 2. Madhab of Great Imams A. Hanafi Madhab B. Shafiee Madhab C. Hanbalee Madhab D. Malaki Madhab 3. Meaning of "they should not show their zenah (beauty/decoration)" a) al-Baghawi (d.516h) says b) Ibn al-Jauzi (d.597h) said c) al-Nasafi (d.710h) says d) al-Shawkani (d.1250h) says 4. Meaning of Jilbab from Ibne Abbas Details of Weak saying. Details of Authentic Saying. 5). The Verse (display their beauty and ornaments except what ( must ordinarily ) appear therefore) is General not in the specific times of prayer 6. Arguments and reply Argument no: 1 Bukhari Volume 6 Book 60 Number 274 Argument no: 2 Bukhair Volume 1, Book 8, Number 368 Argument no: 3 Abu Dawood, 1833; Ahmad, 24067 Argument no: 4 Tafsir Tabri Under 33:59 Argument no: 5 Abu Dawud Book 14, Number 2482: Argument no: 6 Bukhari Volume 7, Book 72, Hadith # 715 Argument no: 7 Tirmidhee no: 833 Argument no: 8 Tirmidhee no: 1173 Argument no: 9 Saying of Ibne Masood from Commentary of Tabre 7. Related Links A. A must See the Beautiful Article by Kevin Abdullah Karim B. Also see this beautiful Answer by Islam City Team and they quoted Majority of the scholars C. See the Wonderful research of a sister on Face Veil D. Why I Wear Hijab And Not Niqaab

E. Some of the Fatwas by the Scholars and Muhadditheen of Our Era on Face Veil is Mustahab but not Obligatory. i) Shaykh Nasir ud Din Al Bani Rahimullah, Muhaddith of This Era ii). Ahmad Al Kutty (Islamic University of Madinah, Saudi Arabia: iii). Abdul-Fattah 'Ashoor (former head of the Islamic Studies Department in the Faculty of Education at Al-Azhar)

1. Allah says in Surah Al Nur ayah 31 "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" There are different opinions of Sahaba and Tabeien Regarding the ayah (except what (must ordinarily) appear thereof) a). Ibne Hazam (d. 452 h)said
." } { : " ". : " : " ". .
And It is Narrated from Ibne Abbas that he said (they

should not display their beauty and ornaments except what (must ordinarily) appear thereof) Meaning Hands, Ring and Face. and From Ibne Omar meaning Face and
Hands and from Anas Meaning Hands and Ring... same is narrated by Aisha etc and Tabiyeen. [Al Mohalla 3/221]

b) Al Muhajabah website states There is a difference of opinion on this, and was

even among the Sahaba (rAa). The opinion of Abdullah ibn Masud (rAa) is that "what is apparent of it" refers to the outer surface of the woman's garments. This would not permit any of her body to be seen whatsoever (uncovering one or both eyes is a concession to necessity). The other opinion is that "what is apparent of it" refers to the face and hands and/or to the decorations that are worn on the face and the hands. This is the opinion of Aisha Umm alMuminin (rAa), Anas ibn Malik (rAa), Abdullah ibn Abbas (rAa), and Miswar ibn Makhrama (rAa) - these are all Sahaba - and also of Ata (rAa), Qatada (rAa), Sa'id ibn Jubayr (rAa), Mujahid (rAa), al-Dahhak (rAa), and al-Hasan (rAa) - these are all Tabi'un (rAa). Almost every tafsir (commentary on the Quran) will include some if not all of these authorities for this opinion. Among the commentators themselves, some of the most respected have followed the "face and hands" opinion. Among these are Imam Tabari, Imam Zamakhshari, Imam Fakhr ad-Din Razi, and Imam Qurtubi. Here is what they have written in their own words.

c). Ibne Jareer quoted many opinions and Said:

: : : . .

"The strongest and most accurate view is that which says that the exemption refers to the face and the hands. Also included arekohl, rings, bracelets, and makeup. We say that this is the strongest and most accurate opinion because all scholars are unanimous that everyone who needs to pray must cover the awra in his or her salat. A woman may reveal the face and the hands in her salat..."[from his tafsir of Surah an-Nur ayah 31, this is in
Volume 18, pages 118-119 of Jami Bayan Ta'wil al-Qur'an (Translated by Al Muhajaba)]

d). Zamakhsharee said

: . } { :
....Why is the woman permitted to display 'what is apparent of it'? Because to conceal that would cause her inconvenience. A woman is forced to deal in commoditieswith her hands. She is compelled by genuine need to expose her face especially at the times of giving evidence, litigating in court, and marriage. She is compelled to walk the streets and expose her feet, especially poor women. This is the meaning of 'illa maa zahara min ha', that is, what the situations of ordinary life compel her to expose"[from his tafsir of Surah an-Nur ayah 31 (Translated by Al Muhajaba)]

: :

e). Imam Fakhr ad-Din Razi said: "Since the showing of the face and hands is
necessary, the jurists had no choice but to agree that they are not awra"[from his tafsir of Surah an-Nur ayah 31 (Translated by Al Muhajaba)]

f). Imam Al Qurtubi said

: .
"I say: Since the normal case is that a womans face and hands are revealed by the force of habit and for worship, as this is required in salat and hajj, then it is appropriate to say that the exemption applies to these"[from his tafsir of Surah an-Nur ayah 31 (Translated by Muhajaba)]

g). Tafsir al-Jalalayn Says And tell believing women to lower their gaze, away from
what is not lawful for them to look at, and to guard their private parts, from what is not lawful for them

to do with them, and not to display their adornment except for what is apparent, namely, the face and the hands, which may be seen by a stranger, when there is no danger of [either or both falling into] temptation this being one of two opinions. The second [of these] is that [even] this is forbidden because there is a presumption that these [parts] will cause temptation and this is the preferred opinion, if one must settle this topic [with a definitive opinion]; and let them draw their veils over their bosoms, that is, let them cover up their heads, necks and chests with veils, and not reveal their, hidden, adornment, namely, all that is other than the face and the hands(end). [from the tafsir of Suran an-Nur ayah 31 ]

h). Tafsir Ibne Katheer says Ibn

(interpretation of the meaning)

Katheer said in his Tafseer of the aayah

and to draw their veils all over Juyoobihinna [al-Noor24:31]: and to draw their veils all over Juyoobihinna means that they should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the jaahiliyyah, who did not do that but would pass in front of men with their chests completely uncovered, and with their necks, forelocks, hair and earrings uncovered. So Allaah commanded the believing women to cover themselves, as He says: O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies . That will be better, that they should be known (as free respectable women) so as not to be annoyed [al-Ahzaab 33:59] And concerning this aayah and to draw their veils all over juyoobihinna he said: khumur (veils) is the plural of khimaar, which means something that covers, and is what is used to cover the head. This is what is known among the people as a veil. Saeed ibn Jubayr said: and to draw means to pull it around and tie it securely. their veils all over juyoobihinna means, over their necks and chests so that nothing can be seen of them. Al-Bukhaari (4758) said: Ubayy told us from Yoonus from Ibn Shihaab from Urwah that Aaishah (may Allaah be pleased with her) said: May Allaah have mercy on the early Muhaajir women. When Allaah revealed the aayah and to draw their veils all over Juyoobihinna, they tore their aprons and covered themselves with them.

Al-Bukhaari also said (4759): Abu Naeem told us, Ibraaheem ibn Naafi told us, from al-Hasan ibn Muslim, from Safiyyah bint Shaybah that Aaishah (may Allaah be pleased with her) used to say: when this aayah and to draw their veils all over Juyoobihinna was revealed, they took their izaars (waistsheets) and tore them at the edges, and covered themselves with them. Ibn Abi Haatim said: my father told us, Ahmad ibn Abd-Allaah ibn Yoonus told us, al-Zanji ibn Khaalid told me, Abd-Allaah ibn Uthmaan ibn Khaytham told us, that Safiyah bint Shaybah said: whilst we were sitting with Aaishah, mention was made of the women of Quraysh and how good they were. Aaishah said that the women of Quraysh were indeed good, but by Allaah I have never seen any better than the women of the Ansaar, or any women who believed more strongly in the Book of Allaah and had more faith in the Revelation. When Soorat al-Noor was revealed and to draw their veils all over Juyoobihinna [al-Noor24:31] their menfolk came back to them and recited to them what Allaah had revealed. No sooner had a man recited it to his wife, daughter, sister and all other female relatives, but they all went and picked up their embroidered aprons, and covered their heads with them, in obedience to the words of His Book that Allaah had revealed. The next morning they stood behind the Messenger of Allaah (peace and blessings of Allaah be upon him) with their heads covered, as if there were crows on their heads. (Narrated by Abu Dawood, 4100 with more than one isnaad from Safiyyah bint Shaybah). Ibn Jareer said (18120): Yoonus told us, Ibn Wahb informed us that Qarqarah ibn Abd al-Rahmaan told him from Ibn Shihaab from Urwah that Aaishah said: May Allaah have mercy on the first muhaajir women. When Allaah revealed the words and to draw their veils all over Juyoobihinna [al-Noor24:31] they tore the edges of their aprons and covered their heads with them. (narrated by Abu Dawood, 4102, from the hadeeth of Ibn Wahb).
Tafseer Ibn Katheer, 3/283

i). The Lawful and Prohibited in Islam Chapter 3, The Halal And The Haram In Marriage And Family Life, The Display of Women's Adornment: What Is and What Is Not
Thus far we have discussed the subject of the lowering of the gaze, which is commanded for both menand women in the two verses cited. These verses also contain other divine instructions. Says

Allah Subhanahu wa Ta'ala: That they should...not display their adornment, except that which is apparent of it. (24:31) The adornment of women includes both natural features such as the face, hair, and other attractive parts of the body, and artificial enhancement of beauty, such as the dress, ornaments, make-up, and the like. In this noble ayahAllah Ta'ala commands women not to show their adornment "except that which is apparent of it." There is some difference of opinion among scholars concerning the extent of this exception. Does it mean what is exposed by necessity and without intention, for example, if the wind exposes some part? Or does it mean what is customarily, or instinctively, or by its very nature exposed? The majority of the early Muslim jurists accept the latter meaning. Ibn 'Abbas interprets "except what is apparent of it" to mean kohl and a ring, and Anas has said something similar; the permissibility of showing the face and hands is implicit in the permissibility of showing kohl and a ring. Sa'id ibn Jubayr, 'Ata and al-Awzai have stated explicitly that the showing of the face and hands is permissible. 'Aishah, Qatadah, and others have added bracelets to what may be shown of the adornments; this interpretation implies that a part of the arm may also be shown. Various scholars have allowed the exposure of the lower part of the arm up to a length varying between about four inches to one-half of the arm. On the other hand, others such as 'Abdullah ibn Mas'ud, have restricted the application of "what is apparent" to what necessarily appears, such as the outer garment (abaya, jilbab, chaddor, burqa, and the like). My own preference lies with that group of the Companions and their immediate followers (This is the preferred opinion of al-Tabari, al-Qurtabi, al-Zamakhshari, alRazi, and others from among the interpreters of the Qur'an, one may refer to their explanations of this verse of Surah al-Nun) who include the face, the hands, and their ordinary adornments, such as kohl and a ring in the application of the Qur'anic phrase, "except that which is apparent of it."(end)

j). The Lawful and Prohibited in Islam Chapter 3, The Halal And The Haram In Marriage And Family Life
Consequently, with respect to non-mahrem men and non-Muslim women, a woman's 'awrah is her entire body with the exception of her face and hands, accordingto the interpretation we have preferred. We agree with alRazi's argument that Islam has permitted her to expose those parts of the body, the face and hands, which need to be exposed in order to carry out daily busiand for giving and taking; it has commanded her to cover what it is not necessary to expose, and has forgiven her accidental, inadvertent exposures or such exposures as are required by necessity. All this is in accordance with the flexibility of Islam. Says al-Razi, "Since the showing of the face and hands is necessary, the jurists had no choice but to

agree that they are not 'awrah, and since the showing of the feet is not necessary, they have differed concerning whether or not they are 'awrah.'' (Tafsir 'awrah.'' (Tafsir of Fakhr al-Deen al-Razi, vol. 20, pp. 205-206.)(end)

k). Shaykh Al Bani said

in Refuting Those who claim that, Its Ijma on Face is Included in Awrah he said in The Face Veil translated by Dr Abu Ameenah Bilal Philips an edited translation of a summarry of ar-Rad al--Mufhim
"The claim of a consensus (Ijmaa) on the face being considered awrah.

Shaykh at-Tuwaijree claimed that scholars unanimously held that the woman's face was awrah and many who have no knowledge, including some Ph.D. holders, have blindly followed him. In fact, it is a false claim, which no one before him has claimed. The books of Hambalite scholars which he learned from, not to mention those of others, contain sufficient proof of its falsehood. I have mentioned many of their statements in ArRadd. For example, Ibn Hubayrah al-Hambalee stated in his book, alIfsaah, that the face is not considered awrah in the three main schools of Islaamic law and he added, It is also a narrated position of Imaam Ahmad. Many Hambalite scholars preferred this narration in their books, like Ibn Qudaamah and others. Ibn Qudaamah in al-Mughnee explained the reason for his preference saying, Because necessity demands that the face be uncovered for buying and selling, and the hands be uncovered for taking and giving.

Among the Hambalite scholars, is the great Ibn Muflih al-Hambalee about whom Ibn Qayyim al-Jawziyyah said, There is no one under the dome of the sky more knowledgeable about the school of Imaam Ahmad than Ibn Muflih. And his teacher, Ibn Taymiyyah, once told him, You aren't Ibn Muflih, you are Muflih! It is incumbent on me to convey Ibn Muflihs statements for the readers because of the knowledge and many benefits contained in them. Included in them is further confirmation of the falsehood of Shaykh at-Tuwaijrees claim and support for the correctness of my position on the issue of uncovering the face. Ibn Muflih stated the following in his valuable work al-Aadaab ash-Shariyyah which is among the references cited by Shaykh at- Tuwaijree (something which indicates

that he is aware of it, but has deliberately hidden these crucial facts from his readers while claiming the contrary):

Is it correct to chastise marriageable women if they uncover their faces in the street?

The answer depends on whether it is compulsory for women to cover their faces or whether it is compulsory for men to lower their gaze from her. There are two positions on this issue.

1. Regarding the hadeeth of Jareer in which he said, I asked Allaahs Messenger about the sudden inadvertent glance and he instructed me to look away. Al- Qaadee Iyaad commented, The scholars, May Allaah Most High have mercy on them, have said that there is proof in this hadeeth that it is not compulsory for a woman to cover her face in the street. Instead, it is a recommended sunnah for her to do so and it is compulsory for the man to lower his gaze from her at all times, except for a legislated purpose. Shaykh Muhyud-deen an-Nawawee mentioned that without further explanation.

2. Then al-Muflih mentioned Ibn Taymiyyahs statement which at-Tuwaijree relies on in his book (page 170), while feigning ignorance of the statements of the majority of scholars. Statements like those of al-Qaadee Iyaad and an-Nawawees agreement with it. Then al-Muflih said, On the basis of that, is chastisement legal? Chastisement is not allowed in issues in where there is a difference of opinion, and the difference has already been mentioned. As regards our opinion and that of a group of Shaafiite scholars and others, looking at a marriageable woman without desire or in a secluded circumstance is permissible. Therefore, chastisement is not proper.

This answer is in complete agreement with Imaam Ahmads statement, It is not proper that a jurist oblige people to follow his opinion (math-hab). And this is if the truth were on his side. What of the case where the jurist proudly, dishonestly misleads people and declares other Muslims to be disbelievers as at-Tuwaijree did on page 249 of his book saying,

Whoever permits women to expose their faces and uses the proofs of al-Albaanee has flung open the door for women to publicly flaunt their beauty and emboldened them to commit the reprehensible acts done by women who uncover their faces today. And on page 233 he said, and to disbelief in the verses of Allaah.

Those are his words May Allaah reform him and guide him. What would he say about Ibn Muflih, an-Nawawee, al-Qaadee Iyaad and other Palestinian scholars, as well as the majority of scholars who preceded them and who are my salaf regarding my opinion on this matter?"(end quote of Al Albani)
.

2. Madhab of Great Imams A. Hanafi Madhab

It is well-known that Imam Abu Hanifa held that women may display their faces and their hands. In fact, he even held that women could display their feet, which is not a position held by any of the other madhhabs, and not by all Hanafi scholars. it is mentioned in Bidayat al-Mujtahid wa Nihayat alMuqtasid by Imam ibn Rushd, which is a guide to the differences of opinion in fiqh; and it has been cited in the major Hanafi fiqh guide Hidayat al- Muhtadi Sharh Bidayat al-Mubtadi (commonly referred to as "al-Hidayah") by Burhan al-Din Abul-Hasan `Ali ibn `Abdul-Jalil Abu Bakr alMarghinani al-Rushdani al-Hanafi. The face-and-hands-alone opinion has been mentioned by the Hanafi scholar Abu Bakr al-Jassas in Ahkam al-Qur'an and attributed to Imam Abu Hanifa by Ahmad ibn Naqib in his Umdat as-Salik.[Bidayat al-Mujtahid wa Nihayat al-Muqtasid(taken from the Article of Kevin Abdullah Karim)] . Abu Jafar Tahawi Hanafi said

.
Sharah Ma`ani Al Athaar 2/392

It is mentioned in Kanz Ul Daqaiq 28: It is mentioned in Fatawa Alamgiri Vol 1 pg 57 :

The Body of a Freed Woman is awrah except the face, hands and feet. It is mentioned in Al Hidaya Vol 1 page 257 :

The Body of a Freed Woman is awrah, except the Face and the hands. It is mentioned in It is not permissible for a stranger man to look at a stranger woman except for her Face, and both of her hands. Source: http://main.islamweb.net/newlibrary/display_book.php? bk_no=12&ID=587&idfrom=2213&idto=2264&bookid=12&startno=6

B. Shafiee Madhab
Imam Ash Shafiee said

All a woman's body is awrah with the exception of her hands and her face. The top of her feet is also

awrah. [Kitab Al Umm 1/89]

. Imam al-Nawawi wrote: As for the free woman, her 'awrah is her whole body except the face and the two hands, for Allah Most High said: "...they should not display their beauty and ornaments excepts what ( must ordinarily ) appear thereof..." ( Surah al-Nur, 24:31) . Ibn 'Abbas said: "That which must appear is the face and the two hands.And the Prophet forbade the woman in ihram to put on the face veil or gloves. If the face and two hands were part of 'awrah, he would not have forbidden them to cover them. At the same time, she may need to uncover them for such day to day matters as buying, selling, giving, talking, etc. So these two areas were made exceptions from 'awrah." The 'awrah of the free woman is her whole body except the face and the two hands up to the wrist. Some of or Khurasan scholars are of the view that the soles of the feet are not 'awrah. Al-Muzani, one of the great students of al-Shafi, said: "The two feet are not 'awrah either." ...............I

mentioned what is well established of the Shafi'i school, that the 'awrah of the woman is verything except the face and the two hands up to the wrists. Malik is of the same view and so are other group scholars. This is one of the views of ibn Hanbal, Abu Hanifah, al-Thawri and al-Muzani also include the two feet as being excepted from 'awrah.:[Sharh al-Muhaththab, vol.3 p.173. See also "Hijab or Niqab' by Syed Mutawalli ad-Darsh with an introduction by Mazheruddin Siddiqi, page 96 & 97 taken from the article of Kevin Abdullah Karim]

C. Hanbalee Madhab There are different sayings from Imam Ahmad some says whole
Woman is Awrah and in a saying Face is not Awrah Imam Mardawi mentioned Correct Hanbalee Madhab By Saying

Mardawi Hanbalee said

Correct Madhab is that face is not Awrah(end)[Al Insaaf 1/452] This is the View Accepted by Ibne Qudamah Al Hambalee

Imam Ibn Qudamah writes: "All [of] a woman's body is awrah, with the exception of her
face. As for the lower part of her hands, we have twgo different views.

Imam Ibn Qudaamah Hanbalee said:If a person deals with a woman when selling or
renting, he may look at her face so he knows who she is, and may go back to her when the money is due (a guarantee of the price when the deal is finalized). It was reported that Ahmad said this was makrooh in the case of a young woman, but not in the case of an old woman, and in the case where there is fear of fitnah, or where there is no need for this business deal. But in cases where it is necessary, and there is no wrongful desire, then there is no harm in it.[al-Mughni, 7/459; al-Sharh al-Kabeer ala Matan al-Muqni, 7/348 bi Haamish al-Mughni; al-Hidaayah maa Takmilat Fath al-Qadeer, 10/24]. Imam Ibn Qudaamah Hanbalee said:The witness may look at the face of the woman against whom he is testifying so that his testimony will speak about her in specific terms. Ahmad said: He cannot testify against a woman unless he knows who she is.[Al-Mughni, 7/459; al-Sharh alKabeer ala Matan al-Muqni, 7/348, bi haamish al-Mughni; al-Hidaayah maa Takmilat Fath alQadeer, 10/26].

D. Malaki Madhab Malaki Madhab says that

Difference of Opinion is there
Qaadi Abu Bakr ibn al-Arabi al-Maaliki (may Allaah have mercy on him) said:

The entire woman is awrah, her body and her voice, so it is not permissible to uncover that except in cases of necessity, such as when testimony is given against her, or medical treatment, or asking her about her health issues.

[Ahkaam al-Quraan by Ibn al-Arabi (3/1578, Rushud Malaki said (Taken

1579)] but

Ibne

from http://www.islamicity.org/dialogue/Q709.htm)

"The great majority of scholars agree that all of a woman's body is awrah, with the exception of her face and the lower part of her hands. However, Imam Abu Haneefah considers that her feet are not part of her awrah."

3. Meaning of "they (beauty/decoration)"

should

not

show

their

zenah

Taken from: http://www.muhajabah.com/docstorage/zena.htm

a) al-Baghawi (d.516h) says in Ma'alim al-Tanzil (vol.VI, p.34, Dar Tayyibah edition, 1994): His saying "... they should not show their zenah (beauty/decoration)" means that they should not show their zenah to other than their mahram. By this what is meant is the hidden zenah, for there are two zenahs: hidden and open. The hidden type is things like the anklets, dye on the feet, bracelets on the wrist, earrings and necklaces. These it is not permissible for her to show, nor for the foreign man to look at. But what is meant by zenah is the place of zenah (in other words, where these jewels are placed). His saying "... except what is apparent thereof" refers to the open zenah. The people of knowledge have diferred regarding this open zenah which Allaah the exalted made an exception for. Sa'id b. Jubayr, al-Dahhak and al-Auza'i said: it is the face and the hands. Ibn Mas'ud said: it is the clothes, as indicated by Allaah's saying "... take hold of your zenah in every place of worship"(al-A'raf 31), and what was meant by that was the clothing. al-Hasan said: the face and the clothes. Ibn 'Abbas said: kohl (eyeshadow), and rings and dye (henna) on the hand. That which is from the open zenah is permissible for a man to look at if he does not fear trouble and desire. But if he fears any of that he should lower his eyes. And it has only been made permissible for the woman to display this much for it is not 'aurah (private parts) and she is ordered to uncover this much in prayer. But the rest of her body is 'aurah (private parts) which she must

cover. His - exalted and mighty - saying "... and that they beat their khimars" means that they throw their veils "... over their breasts" and their chests so that they may cover their hair, their chests, their necks and their earrings. 'A'isha said: May Allaah bestow His mercy on the first migrating women, who when Allaah the mighty and exalted revealed "and that they beat their khimars over their breasts" tore their garments and used them to cover themselves. b) Ibn al-Jauzi (d.597h) said in Zad al-Masir (vol.V, pp.355-356, Dar alFikr, 1987): His saying "they should not show their zenah" means they should not to other than their mahram. Their zenah is of two types: hidden, like the bracelets, earrings, bangles, necklaces and the like. And open, which is what is pointed to in His - the Most High's - saying "except what is apparent thereof". Regarding it there are seven opinions:
The first: that it is the clothing. Abul-Ahwas narrated it from Ibn Mas'ud, and in another wording he said: it is the loose outer garment. The second: that it is the hands, the rings and the face. The third: kuhl (eyeshadow) and rings. Sa'id b. Jubayr narrated both from Ibn 'Abbas. The fourth: the two types of bracelet, which are bracelets and rings, and kuhl. This was said by alMiswar b. Makhramah. The fifth: kuhl, rings and die. This was said by Mujahid. The sixth: rings and bracelets. This was said by al-Hasan. The seventh: the face and hands. This was said by al-Dahhak.(end)

c) al-Nasafi (d.710h) says in Madarik al-Tanzil (vol.II, p.500, Dar Ibn Kathir, 1998): "They should not show their zenah"zenah is what the woman uses to decorate herself in jewellery, or kuhl or dye. And the meaning: they should not show the places of zenah, for showing the zenah itself - which is jewellery and the like - is permissible. And what is intended by it is its place, or showing [the jewellery]. And the [jewels] are placed there to show off those places, not for showing of [the jewellery] in itself. And its places are the head, the ears, the neck, the chest, the upper arms, the lower arms, the shin, which are for the diadem, the earrings, the necklaces, the sash worn over the shoulder, the bracelet, the armlet and the anklet. "Except what is apparent thereof" Except what has become customary and is the nature to show, and that is the face, the hands and the feet, for in covering them is clear difficulty, as the woman has no way of getting around doing things with her hands. Also, there is the necessity of

uncovering the face, particularly in the issue of witnessing, or trials, or marriage. It is also inevitable when walking the streets, as well as the showing of the feet, and particularly for poor women. d). al-Shawkani (d.1250h) says in Fath al-Qadir (vol.IV, p.29, alMaktabah al-'Asriyyah, 1995): "They should not show their zenah" meaning what they use to adorn themselves, like jewellery and the like. In forbidding the showing of the zenah there is a prohibition of showing where the zenah is worn on their bodies even more so. Then He -may He be glorified- made an exception from this prohibition and said "except what is apparent thereof" The people have disagreed regarding the open zenah and what it is. Ibn Mas'ud and Sa'id b. Jubayr said: the open zenah is the clothing, and Sa'id b. Jubayr added: the face. 'Ata and al-Awza'i said: the face and the hands. Ibn 'Abbas, Qatadah and al-Miswar b. Makhramah said: the open zenah is the kuhl, the toothpick, the dye till halfway up the shin, and the like, which it is permissible for the woman to show. Ibn 'Atiyyah said: the woman should not show any part of her zenah and hides all of her zenah, and the exception refers to those things which become apparent by the rule of necessity. It does not remain hidden that the clear meaning of the Qur'anic view is the prohibition of showing the zenah except that which appears of it, such as the jilbab, the khimar and the like -e.g. the jewels and similar things which are on the hand and the foot. If the meaning of zenah was the places [where the zenah is placed], the exception would go back to those things which it is difficult for the woman to cover, like her hands, feet and the like. And that is if the prohibition of showing the zenah necessitated prohibiting the showing of its place by sense of the discourse. However, it is possible that the exception refers to the two places we have mentioned (the face and hands). But if the zenah includes the places [where the zenah is worn] and what the women use to decorate themselves, then the issue is clear, and the exception is for all of it.

4. Meaning of Jilbab
Allah says O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful.[Surah Ahzab 33:59]

Commentary of Ibne Abbas Regarding Jilbab

Note: Prophet Muhammad Peace be upon him prayed for him saying "O
Allah, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."
There are different sayings of Ibne Abbas RadhiAllahanho in the meaning of Jilbab a. 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 (This is weak) b. She should bring the jilbaab close to her face without covering it (This is Authentic)

Details of Weak saying. Ibne Jareer Tabree Mentioned

.
} : : : { .
Ibn Abbas(RA) narrated regarding (Allahs) order [O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them] 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[From his Tafsir Under 33:59]

Proof that This saying is weak

In this saying the Narrater is Ali ibn Abi Talha who heard nothing from the Tafsir of Ibne Abbas.

a). According to Dahabee (d 748 h) Muawiyah ibn Slih reported from him (Ali
ibn Abi Talhah) from Ibn Abbs a great and delightful Tafsr. (Mzn Al 'Itidl 3/134 no. 5870) But all the Major Muhadditheen of Islam said He heard nothing from Ibne Abbas

b). According to Yahya bin Maieen (d. 233h)

Ibne Tahmaan narrated from Imam Yahya bin Maieen He(Ali ibn abi Tahan) heard nothing from Ibne Abbas (Sawalaat Tarjuma:260)

c). Imam Ibne Abi Hatim said

He narrated from Ibne Abbas Mursal

bn e Abi Hatim heard from his Father (Abu Hatim Al Razi) and he narrated from (c)Imam Duheem, he said Ali Bin Abi TalhaHeard nothing from the Tafsir of Ibne Abbas [Al Jirha wa tadeel Tarjuma no: 1031]

d). Ibne Hajar Asqalani said

Meaning from Ibne Abbas Mursal and he is Truthful who makes Mistakes (

Taqreeb at Tahdeeb 2/39)

e). Hafiz Khalili(d 446 h) Said

) (
Its Consensus of Huffaz Ali bin abi talha heard nothing from(the tafsir) Ibn e Abbas(Al Irshaad 1/394)

f). Shaykh Nasir ud Din Al Bani Replied

The hadeeth of Ibn Abbaas about exposing only one eye is commonly used by those who insist that women are obliged to cover their faces in spite of their knowledge of its inauthenticity. In fact, one among them also declared it inauthentic. Perhaps the most important of these unreliable hadeeth commonly used as evidence is the one in which the Prophet is reported to have said, Are you both blind? They blindly
followed atTuwaijree and the others in claiming that this inauthentic narration was

strengthened by other supportive narrations and that it was evidence for the prohibition of women from looking at men, even if they are blind. They took this position in spite of the fact that the
narration was classified inauthentic by the leading verification experts among the hadeeth

scholars like, Imaam Ahmad, al-Bayhaqee and Ibn Abdil-Barr. Al-Qurtubee related

that the narration was not considered authentic among the scholars of hadeeth. Consequently, many Palestinian hambalite scholars made their rulings on that basis. Furthermore, that is what the science of hadeeth and its methodology requires as was clearly stated in alIrwaa. However, in spite of all that evidence to the contrary, Shaykh AbdulQaadir asSindee had the nerve to go along with Shaykh at-Tuwaijree and others and claim that its chain of narration was authentic. By doing that he exposed himself and his ignorance or feigned ignorance. It is unfortunate that he took this position, because the hadeeths chain contains an unknown narrator from whom only one person narrated along with its contradiction to what leading scholars have narrated. Contrary to the level of scholarship that we are used to from Shaykh as-Sindee, he has brought in support of his claim the most amazing things. He arguments unexpectedly contain deception, misguidance, blind

following, hiding knowledge and turning away from his own fundamental principles. Among the amazing positions is Shaykh as-Sindees feigned ignorance that the narration contradicts the hadeeth of Faatimah bint Qays which contains the Prophets permission for her to stay at the home of the blind companion, Ibn Umm al-Maktoom, whom she would be able see. The Prophet gave the reason for that instruction in his statement to her, For if
you take off your head scarf, he wont see you. In at-Tabaraanees narration

from Faatimah, she said, He instructed me to be at Ibn Umm Maktooms home

because he couldnt see me whenever I took my head scarf off.

(Taken from The Face Veil translated by Dr Abu Ameenah Bilal Philips an edited translation of a summarry of ar-Rad al--Mufhim)

Details of Authentic Saying.

a). Imam Abu Dawood Narrated
: ))
. Ibne Abbas Ra said She should bring the jilbaab close to her face without covering it.[Masail Imam Ahmad in the Chapter of ]

. Authentication of Chain 1. Abu Sho`asa (Tabiyee Trustworthy student of Ibne Abbas Seyar al ailam al Nubala under his biography) 2. Ata (Tabiyee Trustworthy) 3. Ibne Juraij (Trustworthy Mudallis Taqreeb at tahdeeb:4193) 4. Roh bin Abadah (Trustworthy, Seyar al Ailam al nubala under his biography) 5. Imam Ahmad bin Hamble (Trustworthy Imam of Ahlus Sunnah) 6. Imam Abu Dawood (Trustworthy, Author of Sunan)

b). Imam Imam Ibne Katheer said .

Ibne Abbas said She should bring the jilbaab close to her face without covering it. Narrated by Imam Shaf`aee with Good Chain there is No Harm in it.[Irshad

al faqeeh 1/324]

c). Shaykh Al Bani said Meaning of Jilbab

1. The interpretation of al-idnaa in the verse of the Jilbaab to mean covering the face.

This misinterpretation is contrary to the basic meaning of the word in Arabic which is to come close, as is mentioned in authoritative dictionaries like al-Mufradaat by the wellknown scholar, ar-Raaghib al-Asbahaanee. However, there is sufficient evidence in the interpretation of the leading commentator on the Quran, Ibn Abbaas, who explained the verse saying, She should bring the jilbaab close to her face without covering it. It should be noted that none of the narrations used as evidence to contradict this interpretation are authentic.
. 2. The interpretation of jilbaab as a garment which covers the face.

previous misinterpretation, this interpretation has no basis linguistically. It is contrary to the interpretation of the leading scholars, past and present, who define the jilbaab as a garment which women drape over their head scarves (khimaar). Even Shaykh at-Tuwaijree himself narrated this interpretation from Ibn Masood and other Salafee scholars. Al-Baghawee mentioned it as the correct interpretation in his Tafseer (vol. 3, p. 518) saying, It is the garment Like the

which a woman covers herself with worn above the dress (dir ) and

the headscarf. Ibn Hazm also said, The jilbaab in the Arabic language in which the Messenger of Allaah (pbuh) spoke to us is what covers the whole body and not just a part of it. (vol. 3, p. 217). Al-Qurtubee declared this correct in his Tafseer and Ibn Katheer said, It is the cloak worn above the headscarf. (vol. 3, p. 518)[The Face Veil translated by Dr Abu Ameenah Bilal Philips an
edited translation of a summarry of ar-Rad al--Mufhim]

5). The Verse (display

ordinarily ) appear

their

beauty

and

ornaments except

what

must

therefore) is General not in the specific times of

prayer. a). Sheikh Sayyed Mutawalli Ad-Darsh, former Chairman of the UK Shari`ah Council writes from Imam Shawkani. The important point in
this discussion, which will answer the objections of those who differentiate between prayer and daily life, is the fact that al-Shawkani refers the whole discussion and the differences of opinions to the discussion about the interpretation of the verse which tells women not to display their beauty and ornaments except what ( must ordinarily ) appear therefore ( Surah al-Nur, 24:31 ) , which is basically the statement of general application in daily life and social interaction, not the specific time of prayer.[Hijab

or Niqab by Syed Mutawalli ad-Darsh with an introduction by Mazheruddin Siddiqi, Page 85 & 86 (taken from the article of Kevin Abdullah] b). He also said (Commenting on women are allowed uncover their faces and hands in public life.) Al-Banna, in al-Fath al-Rabbani , a commentary on Ibn
Hanbals collection of hadith, discusses the issue under the same title, Covering the awrah. In the section on What is reported concerning the womans body being awrah except for the face and the hands , Ibn Hanbal quoted Aishas saying at the house of Safiyyah. There she saw some youn girls who were offering their prayers without covering their heads. Aisha said: They should not pray without a cover on their heads. One day the Messenger of Allah entered the house. There was a young girl in my custody. He handed me a piece of cloth saying, Cut into two pieces, one for your maid and other for Um Salamahs maid for it appears that they both have reached the age of womanhood. Al-Banna went through the discussion as Ibn hajar and al-Shawkani, quoting almost the same arguments. Then he added: Imam al-Nawawi, in his notes on Muslims collection of ahadith, mentioned a good number of rules which it is good to mention here. These are the general rules dealing with awrah. This however, is not the place for such a discussion. But it is in another area which is related to the question of awrah that we find al-Nawawi making it clear that the face and the hands

of it. It is in the book of marriage (al-nikah), in the section on the recommendation for the person wishing to marry a woman, that he should look at the face and the hands before proposing her.
are not part of the awrah, wether in prayer or outside Hijab or Niqab by Syed Mutawalli ad-Darsh with an introduction by Mazheruddin Siddiqi, page 86 t/m 88

6. Arguments and reply Argument no: 1

Bukhari Volume 6 Book 60 Number 274 Narrated by Aisha radiallahuanha He had started in the last part of the night and reached my stationing place in the morning and saw the figure of a sleeping person. He came to me and recognized me on seeing me for he used to see me before veiling. I got up because of his saying: "Inna Lillahi wa inna ilaihi rajiun," which he uttered on recognizing me. I covered my face with my garment, and by Allah, he did not say to me a single word except, "Inna Lillahi wa inna ilaihi rajiun,"

.
A brother said This hadith has decisive proof that Niqab is Wajib, because the blessed wives of Prophet (salallaho alaihi wasalam) kept extreme care of covering themselves and did not reveal their faces infront of strangers, however when women are with their husbands and those with whom their Nikah is impermissible (being single that is) they can take off the face veil.

. Reply
This hadeeth is for Ummuhat ul Momineen because Prophet peace be upon him ordered them to observe veil even from blind people, as it is mentioned in the hadeeth of Abu Dawud Narrated Umm Salamah, Ummul Mu'minin: I was with the Apostle of Allah (peace_be_upon_him) while Maymunah was with him. Then Ibn Umm Maktum came. This happenedwhen we were ordered to observe veil (purdah). The Prophet (peace_be_upon_him) said: Observe veil from him. We asked: Apostle of Allah! is he not blind? He can neither see us nor recognise us. The Prophet

(peace_be_upon_him) said: Are both of you blind? Do you not see him?(end).
[Abu Dawud Book 32, Number 4100, Shaykh Zubair Ali Zai said "The chain is Hasan: Narrated by Tirmidhee.. hadeeth no: 2778 from the hadith of Abdullah bin Mubarak and said the hadeeth is Hasan Saheeh. Nabhaan(narrator in the chain) Is trustworthy according to Dahabee in al-Kashif, Tirmidhee, Ibne Hibban, Hakim, His hadeeth is no less then a hasan hadeeth(end quote from Tahqeeq Abu Dawud by Shaykh Zubair) This hadith is also authenticated by Imam an-Nawawi,Ibne Hajar asqalani and Tirmidhee, Imam Abu Dawud deduced ruling from this hadeeth which is indication that he authenticated the hadeeth] He said after narrating this

"This was peculiar to the wives of the Prophet (peace_be_upon_him). Do you not see that Fatimah daughter of Qays passed her waiting period with Ibn Umm Maktum. The Prophet (peace_be_upon_him) said to Fatimah daughter of Qays: Pass your waiting period with Ibn Umm Maktum, for he is a blind man. You can put off your clothes with him."(end) . This was also the Opinion of Qadhi Ayadh when he said .

Qadhi Ayaadh Said

The Obligation of Hijab was specially for the Wives of the Prophet peace be upon him, and there is no dispute in that for them it was wajib to hide their face and hands.[Mentioned by Hafiz Ibne Hajar asqalani in Fath ul Bari vol 8 page 530 Maktaba tul Salafiyah and Same was the View of Ibne Battaal as mentioned by Hafiz Ibne Hajar asqalani in Fathul Bari Vol 11 Page 10 Maktaba tul Salafiyah]

The opinion of Imams and Muhadditheen is supported by ahadeeth and as well as Quran Allah says . "O you wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech." (Al-Ahzab: 32) . Note: It is allowed for women to see men without desire, Proof for that is

. "`A'ishah the Mother of the believers was watching them (Ethiopians playing with spears in the Masjid) from behind him(Peace be upon him) and he was concealing her from them, until she got bored and went away." . Ibne Kathir mentioned in his Tafsir under the commentary of (And tell the believing women to lower their gaze) (after mentioning one group of scholars he said).....that some of the scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of `Id,and `A'ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away. (end)
Also read Fatwa of Shaykh Ibne Uthaymeen (Rah) on this Issue: It is permissible for a woman to look at men who are not her mahrams without any bad intention http://islamqa.com/en/ref/49038

Argument no: 2
Volume 1, Book 8, Number 368: (Sahih Bukhari) Narrated 'Aisha: Allah's Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes UNRECOGNIZED.

I was reading somewhere the brother provided argument. Even a child would know that If a woman returns home unrecognized (by being amongst men) then she must have covered her face!

Reply
In other place same hadith is in Sahih Bukhari which clears the doubt Bukhari Volume 1, Book 10, Number 552: Narrated 'Aisha: The believing women covered with their veiling sheets used to attend the Fajr prayer with Allah's Apostle, and after finishing the prayer they would return to their homeand nobody could recognize them because of darkness. .

so here we can see why they were not recognized, it was because of darkness but not face covering. .

Argument no: 3
It was narrated that Aaishah said: The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near, each of us would lower her jilbaab from her head over her face, and when they passed by we would uncover (our faces). [Narrated by Abu Dawood, 1833; Ahmad, 24067] . and i was reading somewhere the brother provided the argument . This hadith has decisive proof that Niqab is Wajib, because the blessed wives of Prophet (salallaho alaihi wasalam) kept extreme care of covering themselves and did not reveal their faces infront of strangers, however when women are with their husbands and those with whom their Nikah is impermissible (being single that is) they can take off the face veil.

Reply
How can it be a wajib when Allah and his Rasool peace be upon him never said it is wajib? secondly This is already proven that face veil was obligatory for Mothers of believers, Thirdly it is mentioned in . Sahih Bukhari Volume 8, Book 74, Number 247:Narrated 'Abdullah bin 'Abbas:. Al-Fadl bin 'Abbas rode behind the Prophet as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, "O Allah's Apostle! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes." . a)Imam al-Nawawi wrote:... And the Prophet forbade the woman in ihram to put on the face veil or gloves. If the face and two hands were part of awrah, he would not have forbidden them to cover them. At the same time, she may need to uncover them forsuch day to day matters as

buying, selling, giving, talking, etc.[Sharh al-Muhaththab, vol.3 p.173. See also Hijab or Niqab by Syed Mutawalli ad-Darsh with an introduction by Mazheruddin Siddiqi, page 96 & 97.] . b)Ibne Battal said "This hadith is evidence, it is not obligatory for Muslim women to do Hijab(face veil) like it was obligatory for Wives of Prophet peace be upon him.... This hadeeth is evidence that it is not obligatory for woman to veil her face, because it is consensus of Ahlus Sunnah wal Jamah, Woman will not veil her face in Salah even some ajnabi is watching."[Fathul Bari Vol 11 Page 10 Maktaba tul Salafiyah] Comment: Even though Hafiz Ibne Hajar went against this stance but Shaykh Nasir ud din Al Bani supported the stance of Ibne Battal in Hijab al Mir`ah al Muslimah page 29, c)Ibn Hazam said: "We see in this Hadith that Ibn Abbas saw women's hands in the presence of God's Messenger (peace be upon him). This means that it is correct to say that the hands and face of a woman are not awrah. The rest of her body is obligatory for her to cover." (see his 2nd saying here:http://www.islamicity.org/dialogue/Q709.htm) d)Islamic web states This Hadith is very authentic since it was narrated by Bukhari and Muslim. If she was covering her face then Ibn Abbas would know that she is beautiful! Also prophet () did not order the girl to cover her face. This hadith was not abrogated since it happened during Hajj-al-Wida (10 AH) while the Aya of Hijab was revealed in the 5th year after the Hijra. . e)Al Muhajabah states Here is the description of Aisha Umm al-Muminin (rAa) in ihram. When it comes to Ummahat alMuminin (rAa) it is fard for them to wear niqab (from Surah al-Ahzab ayah 53). Thus when presented with the Prophet's (sAas) command for bare faces, they found the best compromise solution they could, which was to cover their faces only when non-mahram men were around, and then to uncover them again when the men went away. It is one thing for the Prophet (sAas) to ask nine women (i.e., his wives) to do this, another thing for him to demand that all women at all times through history must do so. Why not just keep silent and let the women wear their niqabs? Also note that the author claims that the women disobeyed the command of the Prophet (sAas) in order to obey the Quran since when would the Prophet (sAas) be giving a command that contradicts the Quran?????? It is strange how this glaring contradiction escapes those who want to argue that niqab is fard. If the Prophet (sAas) told women to unveil their faces in public, clearly this is a halal action, period. (end wordings of Al Muhajabah) . The hadeeth of Sunan Abu Dawud (1783) says.

Jaabir ibn Abd-Allaah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: When any one of you wants to propose marriage to a woman,if he can look at that which will motivate him to go ahead and marry her, then let him do so. I proposed marriage to a girl and I used to hide myself until I saw that which motivated me to go ahead and marry her, then I married her. Classed as hasan by al-Albaani in Saheeh Abi Dawood, no. 1832. In the report narrated by Ibn Maajah it says that he hide in her garden to see her.(end) . The Prophet (peace and blessings of Allaah be upon him) said:

"
When any one of you proposes marriage to a woman, there is no sin on him if he looks at her, rather he should look at her for the purpose of proposing marriageeven if she is unaware.[Narrated . Fatwas by Muhadditheen on this hadeeth

by Imam Ahmad. Imam Haythamee said in Majma alZawaaid said: its men are the men of saheeh.]

a). Fatwa by Imam Al-Shaafai (may Allaah have mercy on him)

Imam Al-Shaafa`i said: If he wants to marry a woman, he is not allowed to see her without a headcover. He may look at her face and hands when she is covered, with or without her permission. Allaah says and not to show off their adornment except only that which is apparent [al-Noor 24:31]. He said: The face and hands. (al-Haawi al-Kabeer, 9/34).
.

b). Fatwa by Imam Al Nawawi

Imaam al-Nawawi said in Rawdat al-Taalibeen wa Umdat al-Mufteen (7, 19-20): When (a man) wants to marry (a woman), it is preferable (mustahabb) for him to look at her so that he will have no regrets. According to another view, it is not preferable but it is allowed. The first view is correct because of the ahaadeeth, and it is permitted to look repeatedly, with or without her permission. If it is not easy to look at her, he may send a woman to check her out and describe her to him. A woman may also look at a man if she wants to marry him, for she will like in him what he likes in her.
.

c). Fatwa by Imam Abu Haneefah

Abu Haneefah permitted looking at the feet as well as the face and hands .
(Bidaayah al-Mujtahid wa Nihayyat al-Muqtasid, 3/10). .

d). Fatwa by Shaykh Al Bani

Question: Is it permissible for a man to look at other than the face and hands of the woman he wishes to propose to, such as looking at her hair and her neck? .

Response:
That which is apparent to me, and Allaah knows best, is that this is permissible without a previous agreement. He (sal-Allaahu `alayhe wa sallam) said that which means: . ((If anyones heart settles on proposing to a woman, then he can look at that which will lead him to marry her)),[Translators note: This is the hadeeth of Jaabir ibn Abdillaah (radhi-yallaahu 'anhu) who said: The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said: . ((If any of you has proposed to a woman, and if he is able to look at that which will lead him to marry her, then he should do so))] . As regards a previous agreement, then it is not permissible to look at more than the face and hands. Shaykh al-Albaanee Fataawa Muhimmah li-Nisaa. al-Ummah Page 138 source: http://www.fatwa-online.com/fataawa/marriage/interview/0030702.htm .

Shaykh Al bani said

Similar evidence is seen in the words of the Prophet (peace and blessings of Allaah be upon him) in the hadeeth, Even if she does not know. This is supported by the actions of the Sahaabah (may Allaah be pleased with them), in accordance with the Sunnah, such as Muhammad ibn Muslimah and Jaabir ibn Abd-Allaah, both of whom hid so as to see of their fiances that which would encourage them to go ahead and marry them[Silsilat al-Saheehah (1/156)] .

e).Fatwa by Shaykh bin Baz

This is even said By Shaykh Abdul Aziz bin Baz who said Its Obligatory to cover her face. see His Fatwa below: . What is Permissable for the Suitor to See of the Woman Before the Wedding Question: If a man makes a proposal of marriage to a young woman, is it obligatory for him to see her? Also, is it correct for the young woman to uncover her hair and to reveal her beauty more for her fianc? Advise us, and may Allaah benefit you. Answer:

There is no objection, but it is not obligatory. Rather, it is preferred for him to see her, and for her to see him. This is because the Prophet sallallaahu alayhi was salaam ordered the suitor to look at her, because that is more likely to produce harmony between them, so if she uncovers her face, hands and head for him, there is no objection, according to the most correct opinion. Some of the scholars said that it is sufficient for him to see her face and hands, but the most correct opinion is that there is no objection to him seeing her head, face, hands and feet, according to the aforementioned Hadeeth. But it is not permissible for him to do so, while being alone with her; rather, her father, her brother or another must be present with her. This is because the Prophet sallallaahu alayhi was salaam said: . A man may not be secluded with a woman except with a Mahram. Muslim no. 1341 He sallallaahu alayhi was salaam also said: A man should not be alone with a woman, for verily Satan makes a third. At-Tirmithi no. 2165 and Ahmad 1/18. Narrated by Imaam Muslim with an authentic chain of narrators, on the authority of Umar, may Allaah be pleased with him. Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyyah, Darussalam, volume 5, pages 207/208 source: http://fatwaislam.com/fis/index.cfm?scn=fd&ID=94 . Lastly even for these scholars (those who say that face veil obligatory) it is allowed for her to open her face in some cases which are (as it is mentioned in Islam QA Fatwa no: 46921) . It is not permissible for a woman to uncover her face in front of non-mahram men, except in cases of necessity, such as a medical doctor when no female doctor is available, so long as she is not alone with him (khulwah), or when proposing marriage, or when bearing witness in front of a qaadi (judge). In the cases mentioned above, it should be limited only to that which is necessary, and no more than that. . My Comment: These ahadeeth indicates that the women used to open their faces(we are not saying that they never used to cover their faces), And of course if she had worn a face veil he would not have been able to see her, and also they came out from the House while their faces were open or else do these people want to say Prophet peace be upon him ordered to see her at her home while hiding? (NaudhuBillah).

and even these Great scholars (who

says that face veil is obligatory) had no choice but to accept in some cases Women should not cover her face.
.

Argument no: 4
Ibn Abbas(RA) narrated regarding (Allahs) order [O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them] 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[From Tafsir Tabri Under 33:59] .

Reply
This issue is addressed in Point no: 4 (see again if you need) of this Artilce in great Detail, simpl the reply in short is, This saying is not proven, what is proven is Ibne Abbas RA said "She should bring the jilbaab close to her face without covering it. Authenticated by Imam Ibne Kathir and Shaykh Al Bani." . Shaykh Abdul-Fattah 'Ashoor replied
He quoted two different sayings of Ibne Abbas RA 1. Under the commentary of Al-Ahzab 33:59 Ibne Abbas RA said "Almighty Allah has ordained the believers' women, when they are to go abroad for some purpose, to cover their faces from above their heads and to show only one of their eyes." 2. Under the Commentary of An-Nur 24:31. Ibne Abbas RA said "'What(must ordinarily) appear thereof' here refers to the (woman's) face, hands and rings." Thereafter Shaykh replied Ibn `Abbas, the knowledgeable scholar of the Muslim nation, would not contradict himself (as might be indicated from the seemingly contradicting comments on the verses quoted above). What he said as comment on the first verse referred to above explains what its words indicate, and what he said commenting on the second verse marks gradualness in legislation (from wearing niqab to wearing hijab only). In this context, the first ruling, wearingniqab, remains optional to one who desires to wear it and whose circumstances so allow. This will be a praiseworthy step on her part. The second ruling, covering the woman's whole body except the face and hands, is the ultimate obligation that the Islamic Shari`ah ordains on every Muslim woman.(end)

Argument no: 5

Book 14, Number 2482: (Sunnan Abi Dawud) Narrated Thabit ibn Qays: A woman called Umm Khallad came to the Prophet (peace_be_upon_him) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (peace_be_upon_him) 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. The Apostle of Allah (peace_be_upon_him) said: You will get the reward of two martyrs for your son. She asked: Why is that so, Apostle of Allah? He replied: Because the people of the Book have killed him.(end)

I was reading somewhere and the brother said The Blessed women companions of Prophet (salallaho alaihi wasalam) did not even consider taking off their face veils in most painful situations (i.e. even at death of their children) .

Reply
This hadeeth is not Authentic, The Narrator of this hadeeth Abdul Khabeer is Rejected in Hadeeth,It is mentioned in Awn Al Mabood Commentary of Abu Dawood
: . :

Imam Bukhari said: Abdul Khabeer from his Father from his Grand father Thabit bin Qais from Prophet Peace be upon him, and Farj bin Fadalah narrated from him (Abdul Khabeer), Hadeeth does not stand(hold nothing), Rejecter of hadeeth, Ibne Adyy said: And Abdul Khabeer is not Known(end quote). Source: http://hadith.al-islam.com/Page.aspx? pageid=192&TOCID=857&BookID=36&PID=4229 . Now Leave a side Chain for a second, This hadeeth is even against them, Al Muhajaba Replied by saying . This hadith does indeed show Umm Khallad (rAa) wearing niqab, but it is interesting that the Sahaba (rAa) marveled at her doing so. Would

they have been marveling if she just did what was commanded for her? More generally, we can say that this hadith proves that women did wear niqab, but they may have been doing so because it is mustahabb, so there needs to be some other evidence to make it fard. (source: http://www.muhajabah.com/niqabdalils.htm) .

Argument no: 6
Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715 Narrated 'Ikrima (Radhiallaahu anhu) narrates "Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil." Comment: It is a very long hadith but the point is the women of Sahaba wore the full veil. .

Reply
This is the long hadeeth Bukhari Volume 7, Book 72, Number 715: Narrated 'Ikrima: Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah's Apostle came, 'Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!".. . Al Muhajabah says The wife of Rifa'a was wearing a green khimar. This is the same point that has been made above - this hadith merely shows a woman obeying the command in Surah an-Nur ayah 31 to wear a khimar, it does not say anything in itself to indicate that the khimar must cover the face. It is interesting to look at the full text of this hadith,..... After having described the wife of Rifa'a as wearing a green khimar, Aisha (rAa) says to the Prophet (sAas) "Look! Her skin is as green as her clothes". If the woman were wearing "the full veil" how could any of her skin be visible for the Prophet (sAas) to look at? In any case, at most her face or her hands could be showing. It seems most likely that it was her

face that was green. If this is true, then the khimar definitely does not cover the face.
. Argument no: 7

: : : ! :
It was narrated that Abdullah ibn Umar (Radhiya Allahu Anhu) said: A man stood up and said, O Messenger of Allaah, what kind of clothes do you command us to wear during ihrm? The Prophet (Sallalllahu Alayhi wa Sallam) said: Do not wear a shirt or pants or a turban or a burnous (hooded cloak). If one of you does not have any sandals then let him wear the khuffayn (leather slippers) and cut them so that they come below the ankle. Do not wear anything that has been dyed with saffron or turmeric. Women in ihraam should not wear niqb or gloves. (Tirmidhee no: 833) a brother said From this hadth we learn that it was the natural practice of the women to wear niqaab in the lifetime of the Nabi (Sallalllahu Alayhi wa Sallam). Reply If face covering is proven Obligatory, then why not Turbon is obligatory?? because Prophet peace be upon him even forbade men to wear turbon and pants and shirt. Can we say that even turbon is obligatory?? I ask question why can't you say From this hadth "we learn that it was the natural practice of the men to wear turban in the lifetime of the Nabi (Sallalllahu Alayhi wa Sallam)", it is well known that turban is mustahab but not obligatory. . Another hadeeth in saheeh Muslim says .

Ibn 'Umar (Allah be pleased with them) reported that a person asked the Messenger of Allah (may peace be upon him) what a Muhrim should put on as dress. Thereupon the Messenger of Allah (may peace be upon him) said: Do not put on a shirt or a turban, or trousers or a cap, or leather stockings except one who does not find shoes; he may put on stockings but he should trim them below the ankles. And do not wear clothes to which saffron or wars is applied. (Muslim,Book #007, Hadith #2647)

So from this hadeeth can we say even Cap is Obligatiry other then Ihram?? The answer is simply no but Cap is Mustahab. and Can we say Leather Stockings are Obligatory other then Ihram?? if No then why proving your stance of face being obligatory from this hadith? we should respect scholars who mentioned this hadeeth for face being obligatory but we can say that they simply erred because they were Human beings. .

Argument no: 8
The hadeeth which states that Woman is Awrah. (Tirmidhee no: 1173) and i was reading some book which states that this means whole body (including face and hands) are Awrah (private parts) of women.

Reply
This is not the case, we should see all the ahadeeth just by quoting 1 hadeeth and leaving other ahadeeth is nothing but following desires, if Face and hands are included in the Awrah then see this hadeeth. It was narrated from Abu Saeed al-Khudri (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

No man should look at the awrah of another man, and no woman should look at the awrah of another woman. No man should lie down with another man beneath a single cover, and no woman should lie down with another woman beneath a single cover. Narrated by Muslim (338). . If face and hands are included in Awrah (private parts) then, can we say this hadeeth is proving that Women can not see awrah (face and hands) of other women?? simply no is surely the answer. Secondly There is another hadith which states: Narrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma', when a

woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. (Narrated by Abu Dawood # 4092 Authenticated by Shaykh Al Bani)
Comment: Above hadeeth is clear that face and hands are not included in private parts (this hadeeth is declared weak by other scholars because qatadah is mudallis and narrating from (an) and according to me their view is more correct) But face and hands are not in private parts of Women because of other evidences provided before and evidences i will provide further.

Argument no: 9
Saying of Ibne Masood from Commentary of Tabree.
. : : : :

Meaning Ibne Masood Ra said (what is apparent of it) refers to the outer surface of the woman's garments.

Reply
This saying is not proven from Ibne Masood RadhiAllah anho because Abu Ishaq in the chain is Trustworthy, Mudallis and When Mudallis narrates from (An) then his hadith is not acceptable unless it is proven from other route or witness or if he mention his sama. a) Haafidh Ibn Hajr said regarding Abu Ishaq Famous for tadlees (Tabaqaat al-Mudalliseen (3/91) b) Ibne Hibban said

Those mudallisoon who are Trustworthy Adil but we take only those narrations in evidence from them in which they do tasreeh of sama like Thawri, Al Amash and Abu Ishaq. [Al Ihsan vol 1 page 161] Some people object by saying Imam Hakim authenticated the chain of this hadeeth, then the reply is that if the chain is Authentic that does not mean the text is also authentic.

a)Ibn Katheer says: " "

The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text,because it may be shaadhdh (odd) or muallal (faulty). End quote.Ikhtisaar Uloom al-Hadeeth (p. 43).

b)Al-Iraaqi said in his Alfiyyah:

"

***

"The ruling that the chain is saheeh

or hasan does not necessarily apply to the text. End quote. [Al-Tabsirah wal-Tadhkirah (1/107)]. Same is said by Hafiz Ibn Salaah, Ibne Qayyam and Ibn Hajar Asqalani, so we can say that the chain is authentic but Abu Ishaq is Mudallis and narrating from (an) then we can not accept the text as evidence. Some people object that Abu Ishaq is narrator of Sahih Muslim and Imam Muslim narrated ahadeeth from him and also from (an) simple reply is that the rule of Bukhari and Muslim is different from other books. proof for that is a) Hafiz Nawawi said regarding Mudalliseen in Bukhari and Muslim
Amash was mudallis and if mudallis narrate from (AN) then He is not Evidence and

) ( . ) ( .

(MunAN) narrations of Mudalliseen in Sahihyeen(Bukhari and Muslim) are presumed to possess sound linkage.[ Commentary of sahih Muslim vol 1 under the hadeeth 109.] and some people challenged me by quoting more then 13 narrations of Abu Ishaq from Bukhari and Muslim by saying quote sama and other witnesses of these narrations and i quoted all the sama and witnesses from Bukhari and Muslim itself see this link under the heading. [These are the ahdeeth which he quoted from Sahih Bukhari of Abu Ishaq and all are from (AN) lets see one by one and reply]
http://systemoflife.com/index.php?option=com_content&view=article&id=180:bidaee-tawassulrefutation-series-athar-of-ibne-omar-saying-ya-muhammad&catid=152:refutations&Itemid=214

7. Related Links
A. A must See the Beautiful Article by Kevin Abdullah Karim (A Revert) answering those who believe its Obligatory to cover Face and he provided evidences that Surah an Nur ayah 21 revealed after Surah Al Ahzaab ayah 59 http://www.answering-christianity.com/karim/part_3_g.pdf B. Also see this beautiful Answer by Islam City Team and they quoted Majority of the scholars http://www.islamicity.org/dialogue/Q709.htm C. See the Wonderful research of a sister on Face Veil (her stance it is recommended to cover face but not obligatory)

i) Evidences for Jilbab and meaning of Jilbab (providing both side

evidences) http://www.muhajabah.com/jilbab.htm
ii) See detailed Answer to those who say its obligatory and Evidences of those who say its Mustahab http://www.muhajabah.com/niqabdalils.htm

Some excerpts from this link a) Bukhari Book 54 #515. Narrated Sa'd bin Abu Waqqas: Once Umar asked leave to see Allah's Apostle, in whose company there weresome Qurayshi women, who were talking to him and asking him for more financial support, raising their voices. When Umar asked permission to enter, the women quickly screened themselves (fa badirna al-hijab). When Allah's Apostle admitted Umar, Allah's Apostle was smiling. Umar said, "O Allah's Apostle! May Allah keep you happy always!". Allah's Apostle said, "I am astonished at these women here with me. As soon as they heard your voice, they quickly screened themselves". Umar said, "O Allah's Apostle! You have more right to be feared by them". Then he addressed (the women) saying, "O enemies of yourselves! Do you fear me and not Allah's Apostle?" They replied, "Yes, for you are a fearful and fierce man as compared to Allah's Apostle". On that Allah's Apostle said (to Umar), "By Him in Whose hands my life is, when satan sees you taking a path, he takes a path other than yours".

COMMENT: Here we see that the women were not wearing niqab when they were in
front of the Prophet (sAas), since they had to put it on when Umar (rAa) entered. How could it be fard then?? Instead, this is like Umm Khallad (rAa) or Asma (rAa), it merely shows that niqab is mustahabb and sunna. Surah al-Ahzab ayah 59 was revealed in Dhu'l-Qida 5 A.H. and Surah anNur ayah 31 in Shawwal 6 A.H., whereas this hadith seems to be taking place after the conquest of Mecca in Ramadan 8 A.H., after which the women of Quraysh (along with the men) all accepted Islam. b) Ibn Abbas said: A beautiful woman, from among the most beautiful of women, used to pray behind the Prophet. Some of the people used to go to pray in the first row to ensure they would not be able to see her. Others would pray in the last row of the men, and they would look from underneath their armpits to see her. Because of this act, in regard to her, Allah revealed, "Verily We know the eager among you to be first, and verily We know the eager among you to be behind" (Surah al-Hijr ayah 24) --this hadith is found in ibn Majah, Abu Dawud Tayalisi, Baihaqi, Ahmad, Tirmidhi, and Nasai and it is judged SAHIH by Albani. He includes it as #3472 in his Silsilat al-Ahadith as-Sahih

COMMENT: This hadith only makes sense if the woman's face was uncovered. Why did Allah
SWT not reveal a command for niqab, if niqab is fard to prevent such situations? Instead, the Prophet (sAas) merely admonished the men, who are commanded to lower their gazes in Surah anNur ayah 30 and were not doing so.(end saying from Al Muhajabah)

(Note: Shaykh Nasir ud Din Al Bani Authenticated this hadeeth in Silsilat

al-Ahadith as-Sahih # 2472 and not 3472, and According to Imam Tirmidhee this is saying from Abu Al Jauza who is narrating from Ibne Abbas and according to Ibne Katheer there is nakarat in this saying (but they both (tirmidhee and Ibne kathir) never did jirha on chain) Shaykh Al Bani replied all the allegations, And According to Imam Hakim in al

Mustadrak 2/353 this chain of Ibne Abbas ra is authentic and Imam Dahabee agreed with him in talkhees al Mustadrak, This Hadeeth is Authenticated by Imam Ibne Khuzaimah as he narrated this hadeeth in Saheeh Ibne Khuzaimah# 1696, Dr mustafa azami who is muhaqqiq of sahih ibne khuzaimah, he said "the chain is sahih and authenticated by ibne hibban,hakim and dahabee". and Shaykh Shoaib al Aranoot said in the Hashiyah the Chain is Hasan, Authenticated by Ibne Hibban as he mentioned this hadeeth in his Saheeh#406. Narrated by Tabree and Mentioned by Zamakhsharee, Al Razi, Bizawi, Ibne Jozi, Shawkani in their commentaries of Quran under Surah Al Hijr ayah 24 and Imam Abu Hiyan Al Andalusi (d. 754 h) said in his commentary of Quran
: . .
Ibne Abbas, Marwan bin Al Hakam and Abu Al Jawza said A beautiful woman used to pray behind the Prophet Peace be upon him...(and same narration)

Meaning Imam Abu Hiyan Al Andalusi ra did not say it is the saying of Abu Al Jauza but he made it three different sayings and this is correct view.) see also Evidences for Jilbab and meaning of Jilbab (providing both side evidences)
c) http://www.muhajabah.com/faceveil.htm d) http://www.muhajabah.com/faceveil.htm e) http://www.muhajabah.com/khimar.htm f) http://www.muhajabah.com/scholars.htm g) http://www.muhajabah.com/moreniqab.htm

D. Why I Wear Hijab And Not Niqaab

Tara bint Curtis Gregory conducts a painstaking investigation of what the often disputed references from the Quran and ahadith actually say and sets out the conclusions she has arrived at after three years of research.
http://www.islamfortoday.com/niqaabtara.htm

Narrated Anas ibn Malik: The Prophet (saws) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she
Some excerpts from this link

covered her feet by it, that garment did not reach her head. When the Prophet (saws) saw her struggle, he said: There is no harm to you: Here is only your father and slave. Sunan Abu Dawud: Book 32, Number 4094. and Narrated Aisha, Ummul Mu'minin: Safiyyah, daughter of Shaybah, said that Aisha mentioned the women of Ansar, praised them and said good words about them. She then said: When Surat an-Nur came down, they took the curtains, tore them and madehead covers of them. Sunan Abu Dawud: Book 32, Number 4089. and Narrated Umm Salamah, Ummul Mu'minin: When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads. Sunan Abu Dawud: Book 32, Number 4090. Commentary from Sheik Al-Albani on the preceding ahadith: Here, the Prophet was waiting for his daughter to cover from her head to her feet, the mother of the believers was praising the women for their understanding and implementation of this verse. If they were wrong, it would have been correction, not praise. Did our great Prophet, himself, not understand? Did his beloved daughter not understand? Did Aisha, the mother of the Believers, who is undisputedly one of the greatest scholars of al Islam, not understand? It is inconceivable that the Prophet and these gre at woman who lived with and learned from the Prophet himself, would understand Islam less than these modern self-appointed scholars of Islam. May Allah guide them and protect us from them!" 6. That tafsir of the above hadith is from Sheikh Al-Albani, the most respected muhadith amongst all of the scholars! Skeikh ibn Baaz and AlAlbani (may Allah have mercy on both) met in Minaa and Sheikh ibn Baaz used to pass all hadith questions to Al-Albani. This is not to forget that Sheikh ibn Baaz himself was an unchallenged imam of hadith. 7. Men are commanded to observe hijab as well. Hijab of the eyes. They are commanded to look down when they see a woman and if they happen to look at her the first glance is excused but if they follow it with a second one they will be held accountable. If men upheld up their part of the bargain then fitnah will not be so rampant. I ask again as I did in point #2, if it is true

that Allah (swt) commanded women to cover everything except one or two eye(s), then why would He order the believing men to lower their gaze?
E. Some of the Fatwas by the Scholars and Muhadditheen of Our Era on Face Veil is Mustahab but not Obligatory.

i) Shaykh Nasir ud Din Al Bani, Muhaddith of This Era

http://www.islamicweb.com/beliefs/women/albani_niqab.htm

ii). Ahmad Al Kutty (Islamic University of Madinah, Saudi Arabia: Licentiate in Usul al-Ddeen (first rank).http://www.islamonline.net/servlet/Satellite?
pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503546030 iii). Abdul-Fattah `Ashoor (Shaykh. `Ashoor is the former head of the Islamic Studies Department in the Faculty of Education at Al-Azhar,taught Shari`ah sciences at Al-Azhar and in the United Arab Emirates and Kuwait.) http://www.islamonline.net/servlet/Satellite?cid=1159951503043&pagename=IslamOnline-EnglishAsk_Scholar/FatwaE/FatwaEAskTheScholar

More will be added InshAllah.

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