This excerpt is taken from Dr. Yusuf Al-Qaradawi's book Halal and Haram in Islam, translated into Urdu by Muhammad Tahir Naqqash.
To what extent is it permissible and impermissible for a woman to display adornment
Further instructions regarding women are as follows:
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا
"And do not display your adornment except that which is apparent."
Reference: Surah An-Nur: 31
A woman's adornment includes everything that beautifies her and enhances her beauty, whether it is natural adornment such as the face, hair, and other bodily charms, or acquired adornment such as clothes, jewelry, rouge, etc. In this noble verse, Allah Almighty has commanded women to conceal their adornment and not to display it. The only exception is مَا ظَهَرَ مِنْهَا (that which is apparent from the adornment).
There is a difference of opinion among scholars regarding the meaning of مَا ظَهَرَ مِنْهَا. Whether it necessarily means that which becomes apparent unintentionally, for example, something that is revealed by a gust of wind. Or whether it means that which is customarily and naturally apparent and whose true nature is to be visible?
Most of what is transmitted from the Salaf supports the second opinion.
Thus, Sayyiduna Ibn Abbas رضي الله عنهما, while interpreting مَا ظَهَرَ مِنْهَا, said that it refers to kohl (surma) and rings.
Reference: Tafsir al-Tabari: 18/118, Al-Bayhaqi in Sunan al-Kubra: 7/94
The same has been transmitted from Sayyiduna Anas رضي الله عنه.
Reference: Dar al-Manshoor: 6/179
The display of kohl and rings also necessitates the display of the parts of the body where they are worn, i.e., the face and the palms. And it has been explicitly transmitted from Saeed ibn Jubair رحمه الله, Ata رحمه الله, and Awza'i رحمه الله, etc.
Reference: Tafsir al-Tabari: 18/118-119
From the narrations of Sayyida Aisha رضي الله عنها and Qatadah رحمه الله, bangles are also added.
Reference: Tafsir al-Tabari: 18/118-119, Al-Durr al-Manthur: 6/180
From this, it is understood that besides the palms, some additional part of the hands is also excepted. The extent of this varies according to different opinions, ranging from a fist to half of the hand. Contrary to this extension is the view of Sayyiduna Abdullah ibn Mas'ud رضي الله عنه and Nakha'i رحمه الله, etc. They interpreted مَا ظَهَرَ مِنْهَا as referring to outer garments such as the veil.
Reference: Mustadrak Hakim: 2/397, Tafsir al-Tabari: 18/117-118
But it is impossible to conceal these things.
In my opinion, it is preferable to limit مَا ظَهَرَ مِنْهَا to the face and palms and to include those adornments that are customarily related to these parts without exaggeration or extravagance. For example, a ring on the hand, kohl for the eyes, etc., which has been explicitly mentioned by a group of the Companions رضي الله عنهم and the Followers رحمهم الله.
The issue of rouge and powder is different. Women of the present time use these for cheeks, lips, and nails, but this is a severe disliked exaggeration. These things should only be used at home, but nowadays women use them when going outside to attract men, which is certainly forbidden.
As for the interpretation of مَا ظَهَرَ مِنْهَا that it refers to outer garments such as the veil, this is not acceptable because the visibility of these garments is natural and there is no question of forbidding it that would require an exception.
Similarly, the interpretation that it means the veil being lifted by a gust of wind is also not acceptable because this is beyond human control, so whether it is excepted or not is the same. The exception implies that things which can be concealed are excepted from being displayed, and this is a concession and relief for believing women. The reasonable view is that the concession should be regarding the face and palms.
This concession regarding the face and palms was made because concealing them is difficult for a woman, especially in cases where she must go out for legitimate needs, such as widows going out for their children's necessities and poor women going out to assist their husbands. In such cases, the obligation to wear a niqab and conceal the palms would cause hardship and difficulty for them.
Imam Qurtubi رحمه الله says:
Generally, the face and palms are usually uncovered, especially during acts of worship such as Hajj, so the correct understanding is that the exception applies to these parts. This is supported by the hadith of Sayyida Aisha رضي الله عنها, narrated by Imam Abu Dawood رحمه الله:
أن أسماء بنت أبى بكر دخلت على رسول الله وعليها ثياب رقاق، فأعرض عنها رسول الله صلى الله عليه وسلم وقال لها : يا أسماء إن المرأة إذا بلغت المحيض لم يصلح أن يرى منها إلا هذا وهذا وأشار إلى وجهه وكفيه
Asma bint Abu Bakr رضي الله عنها came to the Messenger of Allah صلى الله عليه وسلم wearing a thin garment. The Messenger of Allah صلى الله عليه وسلم turned his face away and said: "O Asma, when a woman reaches puberty, it is not appropriate that any part of her body be shown except this and this." He pointed to his face and palms.
Reference: Abu Dawood, Book of Clothing: Chapter on what a woman may display of her adornment, Hadith: 4104 – Its chain is weak and its defect was mentioned four pages earlier in Tafsir Qurtubi: 12-229
And Allah Almighty’s command also indicates this:
قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ
"Tell the believing men to lower their gaze."
Reference: Surah An-Nur: 30
From this verse, it is understood that women’s faces were not covered with a veil. If a woman’s body and face were completely covered, there would be no need to command lowering the gaze. When there is nothing to see, the question of lowering the gaze does not arise.
معاشرے ميں صرف مسلم خواتين هي نهيں هوتيں غير مسلم بهي هوتي هيں، جن كے هاں چهره ننگا ركهنا تو كجا ديگر محاسن كهلے ركهنا بهي معيوب نهيں هوتے. (ابو الحسن مبشر احمد رباني رحمه الله)
Nevertheless, the most complete and appropriate form for a woman is to try to conceal her adornment entirely and, as much as possible, to cover her face because corruption has become widespread in our time and immorality is rampant. Especially in such cases, she should take care if she is so beautiful that there is a fear of someone becoming infatuated with her.
وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَ
"And let them draw their veils over their bosoms."
Reference: Surah An-Nur: 31
It is obligatory upon a Muslim woman to cover her head with a veil and to conceal her chest, neck, and throat so that the eyes of passersby do not fall upon her:
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ
"And do not display your adornment except to your husbands, your fathers, your husbands’ fathers, your sons, your husbands’ sons, your brothers, your brothers’ sons, your sisters’ sons, your women, that which your right hands possess, those male attendants having no physical desire, or children who are not yet aware of the private aspects of women."
Reference: Surah An-Nur: 31
In this verse, believing women are instructed not to reveal their hidden adornments such as ears, hair, neck, chest, and calves before non-mahram men. Only the face and palms are permitted to be shown before them.
Twelve categories are excepted from this prohibition:
1. Their husbands: A man may see any part of his wife’s body. Similarly, a woman may see any part of her husband’s body.
The hadith states:
احفظ عورتك إلا من زوجتك
"Conceal your private parts except from your wife."
Reference: Abu Dawood, Book of Bathing, Chapter on Nudity, Hadith: 4017; Tirmidhi, Book of Bathing, Chapter on Guarding the Private Parts, Hadith: 2769; Ibn Majah, Book of Marriage, Chapter on Covering during Intercourse, Hadith: 1920
2. Their fathers: This includes the father, grandfather, and maternal grandfather.
3. Their husbands’ fathers: They are considered in the same category as their own fathers.
4. Their sons: Likewise, their descendants’ sons, i.e., grandsons and great-grandsons.
5. Husbands’ sons: Because they live with them and they are like a mother to them.
6. Their brothers: Whether full brothers, paternal or maternal relatives.
7. Their nephews (brothers’ sons): Because the relationship of a paternal aunt is one of permanent prohibition.
8. Their nephews (sisters’ sons): Because the relationship of a maternal aunt is one of permanent prohibition.
9. Their women: That is, women related by blood or religion. Non-Muslim women are not permitted to see their adornment except what is allowed to be shown before men.
10. Their slaves: That is, their maidservants and slaves, as Islam has given them a status similar to family members. However, some Imams have interpreted this as referring only to maidservants.
11. Those male servants who have no desire: These are hired and subordinate men who do not have sexual desire due to physical or mental reasons. Both conditions should be abundantly present, i.e., their status as servants in the household and lack of desire.
12. Children who have not yet become aware of women’s private parts: These are young children who have not yet developed sexual awareness. But once this awareness develops, they should not be shown the hidden adornment, even if they are minors.
The verse does not mention paternal uncles and maternal uncles because they are customarily considered in the category of fathers.
The hadith states:
عم الرجل صنو آبيه
"A man’s paternal uncle is like his father."
Reference: Muslim, Book of Zakat, Chapter on Giving Zakat in Advance, Hadith: 983
