This excerpt is taken from Um Abdul Munib's book "Veiling the Face in Hajj."
During Hajj and Umrah, a woman in the state of Ihram will either cover her face from non-mahram men or leave it uncovered. This issue has caused considerable concern because the opinions of the jurists differ on this matter. In the present era, the majority of women do not cover their faces even in normal circumstances. Therefore, for such women, covering the face during Hajj is not an issue at all. This is why women from Western countries, Indonesia, Malaysia, African countries, Bangladesh, India, Turkey, etc., perform Hajj with their faces uncovered. Iranian women normally leave the middle part of the face, including the nose, some part of the eyes, and lips, uncovered, so their face covering during Ihram is of the same nature. Women from Saudi Arabia, Kuwait, and the United Arab Emirates have religious awareness and cover their faces even in normal circumstances, and during Ihram, their faces remain covered. Similarly, some women in Pakistan also cover their faces in normal circumstances and perform the rites of Hajj with their faces covered.
Some scholars have issued a fatwa that during Ihram, one should not touch the face with cloth; otherwise, a dam (sacrifice) will be required. For women who sincerely observe the command of Allah regarding hijab in normal circumstances, it becomes difficult to keep the face uncovered during Ihram. Some women, even in extreme compulsion, are not willing to uncover their faces in front of non-mahram men.
On the other hand, these fatwas continuously cause confusion and anxiety, as if the cloth touches the face, a dam must be given. Women who keep their faces covered during Ihram are often signaled or verbally told by every man and woman that their Hajj is invalid and that they should uncover their faces.
Prohibited clothing for women in the state of Ihram:
It is narrated from Abdullah bin Umar (may Allah be pleased with him) that:
[لا تتنقب المحرمة ولا تلبس القفازين]
A woman in the state of Ihram neither wears a niqab (face veil) nor gloves.
Reference: Sahih Bukhari, Book of Hajj:1838], [Abu Dawood:1825], [Sunan Nasai:2674], [Sunan Tirmidhi:833
Abdullah bin Umar (may Allah be pleased with them both) said: I heard the Messenger of Allah ﷺ prohibit women in the state of Ihram from wearing gloves, niqab, and clothes dyed with wars or saffron.
Reference: Sunan Abi Dawood, Book of Hajj, 1827
What did Sayyida Aisha (may Allah be pleased with her) say about a woman’s Ihram?
[لا تلثم ولا تتبرقع و لا تلبس ثوبا بورس ولا زعفران]
(A woman in the state of Ihram) should neither cover her lips, nor wear a face veil (niqab), nor wear any cloth dyed with wars or saffron.
Reference: Bukhari, Chapter: What the Muhrim wears of clothes, cloaks, and waistcloths, Chapter number: 983
From these ahadith, it is understood that a woman in the state of Ihram should neither cover her face with a niqab, nor use a cloth to cover her lips, nor wear a burqa.
Meaning of Niqab in Arabic:
Actually, when a small piece of cloth is used to cover the face, head, or a part of them, this act is called wearing a veil in the Arabic language. Among the Arabs, there are various forms and names for the small pieces of cloth used to cover the face, such as:
بخنق (the cloth that is tied on the head in such a way that it covers the face but leaves the middle part of the head exposed)
برقع (the cloth that is tied on the face in such a way that it covers some parts or the entire face)
صواص (which covers up to the eyes)
لثام (which covers up to the lips)
لفام (the cloth used to cover the face)
حبشہ (a veil that covered the face as well as the chest)
The custom of wearing veils was common among Arab men and women. The reasons for this were varied. For example, to avoid being seen by enemies, to keep kings and nobles isolated from the public, modest women protecting themselves from non-mahram men, criminals hiding their identity, poets, preachers, and beautiful women protecting themselves from the evil eye, and those who were unattractive or had physical defects wearing veils to conceal their flaws.
All these forms of veiling are also practiced in some form in our society, for example, wearing a veil, scarf, or cover to protect from dust, wearing helmets, doctors covering their mouth and nose to protect from germs, criminals covering their face with a cloth or wearing a mask, etc.
The words in the hadiths refer only to a specific cloth used to cover the mouth or head, which in Arabic is called niqab, litham, lifam, burqa, sawaaf, and in our context, dhata bandhna, mask, helmet, etc. All these are prohibited from use.
These hadiths do not prove that a woman should keep her face uncovered during the state of ihram. Hijab is obligatory on a woman even in the state of ihram.
Behavior of the Mothers of the Believers and the Female Companions:
Let us see the behavior of the Mothers of the Believers and the female companions, may Allah be pleased with them, regarding how they observed hijab in the state of Ihram. Because this highest and most noble class is a model for the Ummah.
① Sayyida Asma bint Abi Bakr, may Allah be pleased with them both, narrates that we used to cover our faces from men while in the state of Ihram.
Reference: Mustadrak Hakim:454/1
② Sayyida Fatimah bint Mundhir, may Allah be pleased with them both, states that we used to judge together with Asma bint Abi Bakr, may Allah be pleased with them both, and we used to observe hijab from non-mahram men while in the state of Ihram.
Reference: Muwatta Imam Malik:310,228/1
③ Sayyida Aisha, may Allah be pleased with her, states:
[كان الركبان يمرون بنا ونحن مع رسول الله صلى الله عليه وسلم محرمات، فإذا حاذوا بنا سدلت إحدانا جلبابها من رأسها على وجهها، فإذا جاوزونا كشفناه]
While in the state of Ihram, horse riders would pass by and we were with the Messenger of Allah ﷺ, so when they passed in front of us, each one of us would draw her jilbab (large cloak) over her face, and when the riders passed, we would lift it back up.
Reference: Sunan Abi Dawood, Chapter on the woman in Ihram covering her face:1833
Among them, Yazid bin Abi Ziyad is a weak narrator, but the chain of transmission in the evidence is good. Because two other narrations supporting the same content are given in Al-Mustadrak of Al-Hakim and the Muwatta of Imam Malik, and both are authentic.
Ismail bin Abi Khalid narrates from his mother that she said:
We used to attend the service of Umm al-Mu'minin on the 8th of Dhu al-Hijjah, and I said: O Umm al-Mu'minin! There is a woman here who refuses to cover her face in the state of Ihram. So Sayyida Aisha (may Allah be pleased with her) lifted her veil (chador) from her chest and covered her face with it.
Reference: At-Talkhis al-Habeer: 272/2
Hafiz Muhammad Zubair Taimi writes: That woman considered covering the face impermissible in the state of Ihram due to some commands, whereas Sayyida Aisha (may Allah be pleased with her) covered her face and thus informed her that covering the face is permissible in the state of Ihram.
Reference: Muhaddith, July: 2010
Hijab is obligatory even in the state of Ihram:
It has been understood that covering the face is necessary in the presence of non-mahram, and there is no command or indication to lessen it even during the state of worship.
Hijab refers to the instructions for non-mahram men and women to keep distance from each other, to refrain from looking at each other, to avoid meeting in seclusion, and to conduct any exchange behind a barrier such as a wall, cloth, wooden board, or a vehicle. (For details, see: Behind the veil)
When there is no other means to protect oneself from the gaze of a non-mahram, at that time a woman is obliged to cover her face with her dupatta or chador. Under normal circumstances, it is obligatory for a woman to wear a jilbab (a large cloak that covers the head, face, entire body, and adornments) when going outside the house. Therefore, when she sets out for the Hajj journey, she should wear a large jilbab and even in the state of Ihram, she should keep this large cloak on. Even in normal circumstances, if there are no non-mahram men present, she removes the chador from her face; similarly, in the state of Ihram, like the female companions and the Mothers of the Believers, she can remove the jilbab from her face, but in front of men, she must cover her face.
Difference between Niqab and Hijab:
In essence, in Urdu, "niqab" is taken to mean wearing a veil, and "burqa" or "abaya" here refers to a type of clothing that a woman wears over her regular clothes when going outside, such as a cap burqa, gown, scarf, etc.
In Saudi Arabia, a long wide cloth is sewn together at both ends and worn in such a way that the head, face, hands, ankles, and feet are covered. These contemporary forms are not similar to niqab but rather resemble jilbab (a large veil) and are used in place of jilbab.
Therefore, this condition is excluded from the definition of prohibited niqab, litham, or burqa during Ihram. Urdu translators have translated niqab, litham, and burqa as "wearing a niqab," which causes the misunderstanding that covering the face during Hajj is prohibited. Whereas wearing a niqab (cloth) is prohibited, but hijab is not forbidden. Consider one translation:
[لا تنتقب المراة ولا تلبس القفازين]
A woman in Ihram should neither wear a niqab nor gloves.
Reference: Abi Dawood, translator Abwanas Muhammad Sarwar Gohar, published by Maktaba Qudusiya
The idea that covering the face with any cloth is prohibited during Ihram has become so common that even extra words have been added while translating the narration of Sayyida Aisha رضي الله عنهما. In Sunan Abi Dawood, Sayyida Aisha رضي الله عنهما says:
[كان الركبان يمرون بنا ونحن مع رسول الله صلى الله عليه وسلم محرمات، فإذا حاذوا بنا سدلت إحدانا جلبابها من رأسها على وجهها، فإذا جاوزونا كشفناه]
During the state of Ihram, horse riders would pass by us while we were accompanying the Messenger of Allah ﷺ. So when those riders passed in front of us, each of us would draw her veil over her face (in such a way) so that (the face would not be touched). Then when the riders passed, we would lift the veil.
In this translation, the phrase (so that the face would not be touched) is an addition made by the translator. These words are not in the hadith.
Some scholars have translated it simply as tying the veil, for example, Mubashir Ahmad Rabbani in the book Tafheem Deen under the prohibitions of Ihram writes: The woman’s specific burqa or specific Arabic niqab which is tied on the face is used.
Similarly, ،،لا تتبرقع،، is translated as "and not wearing a burqa," which brings to mind the burqa commonly worn here and not the specific Arabic niqab that is tied only on the face and head, because that is not used here.
Issue of Not Covering the Face with Cloth:
The opinion of Hanafi, Shafi'i, and some Ahl al-Hadith scholars is that during the state of Ihram, a woman should cover her face from non-mahram men with a cloth that neither touches the face nor requires a ritual bath (ghusl).
According to Maliki jurists, it is forbidden to cover the face with a cloth that is sewn or attached to the rest of the clothing; covering the face with such a cloth necessitates a ritual bath (ghusl).
It is impossible for a woman to cover her face without the cloth touching it, so women wrap a thick cloth around their head like a turban or wear a cap like a "pee cap" and hang a cloth over it to cover the face, although this involves many practical difficulties.
◈ During prayer, the cap or cloth must be removed; otherwise, the forehead does not touch the ground.
◈ The Messenger of Allah ﷺ cursed men who imitate women and women who imitate men.
Reference: Sahih Bukhari from Ibn Abbas: 5885], [Abu Dawood: 4097], [Tirmidhi: 2785], [Ibn Majah: 1904]
"Pakeep" and turban are male clothing and fall under the category of resembling men:
◈ Due to the gap between the face and the cloth, the facial features are clearly visible, and if the cloth is very thick, the woman herself cannot see the path, etc.
◈ To keep the cloth away from the face, one has to keep their hands busy continuously.
◈ Women who hide their faces in this way become more conspicuous, whereas being conspicuous and prominent is also against the requirements of hijab.
◈ Shariah has not prescribed any command that causes hardship, while fulfilling the conditions of not touching the cloth to the face and hiding the face simultaneously is extremely difficult and an unreasonable burden and hardship.
◈ It is said that if the cloth touches the face, dam (expiation) becomes obligatory. However, dam is only obligatory during Hajj for serious violations.
◈ The obligation of the cloth touching the woman's face is not proven from the ahadith. This is an unsupported statement.
◈ Some jurists have argued from this narration that the woman's ihram is on her face. (Dar Qutni, Bayhaqi, cited in Fiqh al-Nisa) Its words are unclear.
The biggest point is that this narration itself is weak.
◈ Some scholars issue a fatwa that if at any time the cloth touches the face, dam is obligatory, and if it is continuous, only one dam is required. This fatwa is also irrational and beyond understanding.
◈ Some scholars hold the opinion that only the nose should not be covered with cloth. It is unknown from which Hadith this argument is derived?
The stance of those who keep the face uncovered:
According to Imam Nawawi (may Allah have mercy on him), it is forbidden for a woman to cover her face during the state of Ihram.
Reference: (Fiqh al-Nisa)
However, this view is against the practice of the Mothers of the Believers and the female Companions, as they used to cover their faces when in the presence of non-mahram men during Ihram.
There are many implications involved in keeping the face uncovered during Hajj:
◈ If a woman does not cover her face continuously for five days during Ihram, her features will become imprinted in the eyes of men.
◈ In the present era, the method of Hajj groups is prevalent and also inevitable. It has become a necessity for every man and woman to perform all rituals with their group. Due to staying continuously in the same group, non-mahram men and women become familiar with each other's faces. In this age of temptations, will things not progress after face recognition? Does Satan leave a person in the Sacred Mosque of Mecca or during Ihram and go somewhere else, so that he cannot deceive unfamiliar men and women? Will face recognition during Hajj not cause any harmful effects afterward?
◈ In our society, it is also common for pilgrims to form brother-sister relationships after gathering for Hajj, which is not permissible according to Shariah.
◈ During the time of the Prophet ﷺ, more than one hundred thousand people performed Hajj. Now, five million pilgrims gather. In the era of the Prophet, it was possible to place women's tents far from men’s. Women would perform Tawaf separately, men and women would perform Sa’i separately, separate times were set for Rami al-Jamarat, and separate routes were used. Thus, the possibility of passing in front of men was significantly less. But now, due to the crowd, every woman is compelled to stay with her mahram men, so men and women face each other constantly, except for the separation of accommodation or tents in Mina and Arafat. During Tawaf, Sa’i, Rami al-Jamarat, the routes for cars and buses, and even during prayers in the Haram, men and women inevitably come face to face at all times during the days of Hajj, and separation has become impossible. Therefore, in the light of the Prophetic commands, the correct and safe method is that a woman should openly cover her face with a large sheet (Jilbab) and completely remove from her heart the illusion of touching the face.
Opinion of those who cover their faces:
The stance of the Hanbali jurists is that a woman should cover her face when in the presence of men, even if it means placing a cloth on the face, because this is possible. Their evidence is the scholars Asma (may Allah be pleased with her) and the practice of Aisha (may Allah be pleased with her), and this is the correct and hadith-based position.
Reference: Fiqh al-Nisa by Muhammad Atiyah Khamis
◈ Imam Ibn Taymiyyah (may Allah have mercy on him) says:
If a woman covers her face with a cloth other than a niqab, it is permissible. A woman cannot be obligated to keep the veil away from her face, neither with wood, nor with her hand, nor with anything else.
Reference: (Majmoo' al-Fatawa: 112/26)
◈ Sheikh Saleh Al-Uthaymeen (may Allah have mercy on him) says: It is obligatory for a mahram woman to cover her face when non-mahram men pass by. There is neither fidya (expiation) nor dam (blood money) for this. It is not a condition that the cloth should not touch the face. When a woman enters her home or tent, she may uncover her face.
Reference: (Fatawa Arkan al-Islam, published by Dar al-Salam)
◈ Imam Ibn Hazm (may Allah have mercy on him) says: A woman should cover her face with a cloth from her head because the Messenger of Allah ﷺ forbade the niqab, but did not forbid the sudl (a type of veil).
Reference: (Al-I'tisam: 20 Dhu al-Qi'dah: 1431)
◈ The Fatwa Committee of Saudi Arabia issued a fatwa stating that it is forbidden for a woman to uncover her face and hand in the presence of non-mahram people, whether she is in the state of prayer, in the state of ihram, or in normal circumstances.
As the hadith of Aisha shows, when men passed by us in the state of ihram, we would hang our jilbab over our faces. This makes it clear that when this is the case in the state of ihram, where it is required to keep the face uncovered, then in other circumstances covering the face is even more obligatory.
(Is it necessary to cover the face in the state of Ihram? Salahuddin Yusuf (
Reference: Al-I'tisam Number: 20 Dhu al-Qi'dah: 1431
)◈ Maulana Salahuddin Yusuf writes:
The act of the female Companions covering their faces in the state of Ihram took place in the presence of the Messenger of Allah ﷺ, but he did not forbid it, which specifies the hadith [لا تنتقب المراة] (a woman should not wear a niqab) indicating that this command is not absolute. The issue of not wearing a niqab applies only as long as there is no direct encounter; when there is a face-to-face meeting with men, then it is absolutely not permissible for a woman to remain uncovered (with her face exposed).
Reference: (Haft Roza Al-I'tisam, Number: 25 Dhu al-Qi'dah: 1431)
The evidence for men not covering a woman's face during Hajj is also taken from this hadith in Sahih Muslim, in which it is mentioned that a woman came to the Messenger of Allah ﷺ to ask about the issues of Hajj. At that time, Fazl bin Abbas رضي الله عنه was also riding behind him on his mount. When he started looking at the woman's face, the Prophet ﷺ turned Fazl bin Abbas رضي الله عنه's face away with his hand. From this hadith, the following matters become clear:
◈ The Prophet ﷺ corrected Fazl رضي الله عنه's mistake by turning away and made it clear through his action that it is forbidden for a non-mahram man to look at a non-mahram woman, even in the state of Ihram.
◈ When non-mahram men and women look at each other, it is obligatory for those present to prevent it. Because this verse of the Holy Quran is for both men and women.
[قُلۡ لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ اَبۡصَارِہِمۡ وَ یَحۡفَظُوۡا فُرُوۡجَہُمۡ ؕ ذٰلِکَ اَزۡکٰی لَہُمۡ ؕ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا یَصۡنَعُوۡنَ]،[ وَ قُلۡ لِّلۡمُؤۡمِنٰتِ یَغۡضُضۡنَ مِنۡ اَبۡصَارِہِنَّ وَ یَحۡفَظۡنَ فُرُوۡجَہُنَّ۔۔۔۔۔]
[Tell the believing men to lower their gaze and guard their private parts; that is purer for them. Indeed, Allah is fully aware of what they do], [and tell the believing women to lower their gaze and guard their private parts]
◈ Who in the present age can guarantee that if a woman unveils her face, she will remain safe from the eyes of strange men, and if any man dares to look, who will advise him or turn his gaze away? Also, among the five million pilgrims, who will have the time to monitor people's gazes to see who is looking, so that they can be stopped? And whom exactly will they stop?
◈ In the present age, it is impossible to bind the men among the five million pilgrims not to look at women. But it is easy and possible to encourage and exhort women to follow the example of the Mothers of the Believers and the female Companions by covering their faces with a jilbab (large veil) during Hajj.
◈ The Companions were human and they also made mistakes. The correction of their mistakes became a lesson for the entire Ummah until the Day of Judgment. The mistake of Fazl bin Abbas (may Allah be pleased with him) became an eternal lesson for all men of the Ummah to lower their gaze from women during ihram.
Method of Covering the Face:
A woman should take the end of her large shawl (jilbab) from her head down over her face and pull out the veil.
She should hang the end of the large shawl over her face and secure it with a pin, button, knot, or tuck the cloth inside so that the shawl does not come undone repeatedly.
Wear a large, loose coat-like shirt or gown underneath, and over it, drape a cloth from the head that covers the face, neck, shoulders, waist, chest, and stomach fully, whether stitched or unstitched, and also covers the face.
Conclusion
In the Holy Quran, it is made obligatory for a woman to wear a jilbab (a garment that covers her body from head to toe, including the face and adornments) when going outside. Therefore, when a woman goes out of the house in the state of Ihram, it is also obligatory for her to cover her body and face with a jilbab. There is no command in the Hadiths of the Prophet Muhammad ﷺ that prohibits wearing a jilbab during Hajj.
During Hajj, it is forbidden for a woman to wear a niqab (a sewn cloth specifically used to cover the face), just as it is forbidden to wear gloves or clothes dyed with saffron, or for men in Ihram to cover their heads, wear sewn clothes, or wear shoes that cover the ankles.
Niqab is the name of a specific cloth, not the name of hijab. Wearing a niqab during Ihram is prohibited for women, but hijab is obligatory for her during Hajj and in every other situation. Therefore, she is also required to observe hijab during Ihram.
Hijab means to observe all the rules of covering in detail, for example, covering the face, avoiding mixing with men, avoiding looking at them, avoiding being alone with them, refraining from unnecessary conversation, avoiding a flirtatious tone, and wearing a jilbab (cloak) to cover flashy and shiny clothes.
In the present time, some women wear a long coat (gown) reaching the feet instead of a jilbab (large cloak) and tie a large two-piece scarf or two scarves in a circular shape on the head. This is called burqa in our Pakistani language. Some women attach a small piece of cloth with buttons or sticks on the chador to cover the face. All these are correct forms of hijab, and even in the state of Ihram, they can be used to cover the face.
The practice of Sayyida Aisha (may Allah be pleased with her) during Hajj was that she would cover her face with her jilbab (large cloak) when men came near. When the men left, she would remove it from her face. Every woman should adopt this method during Hajj.
Characteristics of Jilbab or Burqa:
If fabric is used for jilbab (large sheet) or burqa in the Urdu language, it is necessary to observe the following matters according to Shariah:
The fabric should be thick so that the clothes worn underneath or the contours of the face are not visible.
If it is stitched, it should not be tight so that the shape of the body parts is not prominent.
It should not be of such fabric that clings to the body because this also makes the shape of the body parts visible.
It should not be attractive, beautiful, or eye-catching in color.
There should be no embellishments such as embroidery, lace, beautiful buttons, gota, fringes, flowers, stars, pearls, etc., otherwise, these will also become adornments, whereas the jilbab, large sheet, or what is commonly known here as burqa or gown is meant to conceal adornment.
It should not be so small that it cannot cover from the head to the feet.
If instead of a sheet or jilbab, a gown and scarf consisting of two parts are used, then both pieces should be of the same color; otherwise, this fabric will not fulfill the requirements of the jilbab and will become eye-catching due to the different colors.
The cloth worn on the head in the form of a gown scarf, handkerchief, or scarf should be loose, long, and wide enough to cover the chest and stomach and extend behind to below the shoulders. (For more details, see Women's Clothing)
Attention:
Hijab is a command from Allah Almighty, and it is obligatory to observe it when going outside the home. Some women going for Hajj, as soon as they remove ihram, wear attractive clothes, do makeup, and braid their hair without hijab or with a short shawl. They make arrangements to wear clothes of various designs and fashions. It is true that after removing ihram, all restrictions of ihram end, but the obligation of complete hijab on a woman remains in every condition and in every city. Hajj is the purification of the heart and the cleansing of sins; if after Hajj one’s nature does not incline towards hijab and one does not bind oneself to it, it means the purpose of Hajj has not been understood.
Moreover, the journey of Hajj is neither a picnic nor a sightseeing tour; it is purely a journey of worship, and the cities of the Haram in Makkah and Madinah are cities of worship. It is better to maintain a demeanor of supplication, humility, and begging upon oneself here.
Women, after removing ihram, dress in such a way that it becomes difficult for men to protect themselves from this temptation. Many men have complained about this, and some men have even been seen crying bitterly over the fact that we have come to perform Hajj in this sacred city. Did we come to the city of the Haram to ogle the women of Bani Sunayrah at every step?
One habit of women is to unnecessarily roam around markets. Even in their own city, it is not good for a woman to go to markets or leave the house without necessity, and being busy with shopping and market visits while going for Hajj does not suit a Muslim and modest woman. (For details, see: Our booklet Women and the Market)
O Generous Lord, grant us the ability to live a modest life. Ameen!
