Fatwa

On wearing nikab

In Allah’s name, His mercy is infinite and eternal! Hoping on the Single God, the Posessor of true knowledge and wisdom, I pray to Him for strength and skills to express a humble judgement that would correspond to the truth of God’s Word, and not to the temporal knowledge of this age.

 The issue of wearing nikab[1] has been the object of theological discussions for a long time.

   The lack of clear injunctions in the Holy Qur’an and the Sunna on this issue has become the main reason for the differences among scholars; which in its turn allows the theologians of idjtihad to proceed from these or those allusions comprised in the qur’anic ayat and ahadith. In every specific case the Muslim exegetics leaves the possibility to reduce or expand the interpretation of the qur’anic text. At the same time one should always bear in mind that all scholars who study such secondary theological and legal issues - both those who express a wrong judgement and those who make a more accurate judgement – will be rewarded for their efforts and sincere intentions before the Lord, which is proved in one of the sayings of Prophet Muhammad (may the Lord greet and bless him).

   It is important to note that under the norms of Shariat wearing nikab is not obligatory (wajib) and it is admissible (jaiz) for a Muslim woman to reveal her face and hands before foreign men. This has been the conclusion of the vast majority of theologians since the times of the Prophet’s companions.

   Let us consider the opinions of authoritative mudjtahids of all the four schools of Islamic thought.

   The scholars of the Hanafi school of thought believe that “it is forbidden to look at the bare parts of the body of a foreign woman except at her face and hands”. Imam Abu Hanifa adds that “the feet are an exception as well in this case, for it is extremely difficult to cover them all the time”.      

   The reason for such judgement is the ayah:”...to cover their adornments (except such as are normally displayed)” (the Holy Qur’an, 24:31). The vast majority of the Prophet’s companions asserted that the last words of the ayah implied “woman’s face and hands”.

   The mudjtahids of the Hanafi school of thought also stipulate for that “if a look at a foreign woman’s face and hands gives man a sweet delight (shahwat) it is forbidden to look at them. As far as touching a foreign woman’s face and hands is concerned it is strongly prohibited even if this action does not provide pleasure. Yet old people[2] and little children are an exception to this rule”.[3]

   The theologians of the Maliki school of thought write:”The ‘aurah (i.e. the parts of the body which should be covered under canonical injunctions) of a woman in the presence of a foreign man (i.e. a man whom she may marry because of the lack of kindred relations between them) is all her body with the exception of her face and hands. They (these parts of her body) are not ‘aurah” (the scholars of the Shafi’i school of thought hold the same opinion). A prominent scholar of the Maliki school of thought as-Sawi adds in his comment:”It is permitted to look at these two parts of the body – face and hands – provided that he who looks does not feel a sweet delight at their sight. Otherwise such action is prohibited (haram)”.[4]

   According to the view of the Hanbali scholars: “We are unanimous in permitting women to reveal their faces when offering prayers (which means that the face is not an ‘aurah). A woman is forbidden to reveal her body before foreign men except her face and hands”.[5]

   We know from an authentic hadith transmitted by Ibn ‘Umar that “Prophet Muhammad forbade Muslim women making pilgrimage to wear gloves and nikab” (the holy ahadith from al-Bukhari). The adduced hadith proves that women used to conceal their faces and hands in the times of the Prophet, but these parts of the body are not ‘aurah, for God’s Apostle ordered women not to cover them during pilgrimage.

   In addition to what has been said above let us adduce another two ahadith to the point.

   The Prophet’s wife ‘Aisha (may Allah be pleased with her) transmitted:” Once my niece looked in at our house. At her sight the Prophet turned away. I said:”This is my niece!” The Prophet answered:”If a girl reaches puberty and she has her menses, it is inadmissible for her to reveal any parts of the body except her face and this (then the Prophet grappled his other hand in such a manner that between the grasp and the wrist there was a space of one grasp left)”.[6] 

   A prominent theologian imam an-Nawawi said:”The hands with the wrists are not ‘aurah”.

   Asma’, daughter of Abu Bakr (may Allah be pleased with her) once entered Prophet Muhammad’s house (may the Lord greet and bless him). She had fine transparent clothes on. After seeing her the Prophet turned aside and said:”Asma’! When a girl reaches puberty it is inadmissible for her to reveal any part of her body except this and this (and the Apostle pointed at the face and hands)”.

   Thus it follows from everything that has been said afore that nikab can be worn but it is not canonically obligatory.

  In Russia where Muslims constitute a many-millioned though a religious minority of the population and it is of primary importance to create a positive image of Islam within the society by means of the propagation (da’wa) of its spiritual and moral values (both by personal example, pious behavior, appearance), it would be more reasonable for Muslim women to wear the appropriate clothes without nikab.

 I beg God, He is the Compassionate and the Merciful, to accept this work which has been  produced only with the hope for His kindness and forgive me my probable mistakes and sins, for the only intention I had was to bring good to people who follow His path, He is worshipped by everyone and everything that is in heaven and on earth.