AS SALAM ALAYKUM MY DEAR SISTER

Today I come to you hoping to raise your awareness about a topic that is none other than: the veil. But from an angle that will encompass the conditions of the veil legislated by ‎الله in general terms, accompanied by explanations concerning the wearing of the face veil, in shaa Allah.

Every statement will be supported by sources. This is not my own interpretation but a simple compilation of statements from the Shuyukh of the Sunnah according to the understanding of our Salaf as-Salih.

Firstly, a compilation of Sheikh Ferkous' explanation of the conditions of the veil is very comprehensive and helps to understand why it is said that the veil must meet very specific conditions.

I quote:

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THE CONDITIONS OF THE VEIL

– The garment must cover every part of the body that a woman must conceal, in order to veil herself from strangers⁽¹⁾. Moreover, this is why it is called a "veil," because it veils her body from strangers⁽²⁾. As for Maharim⁽³⁾, a woman should only uncover her areas of adornment⁽⁴⁾ to them. The understanding of the garment includes:

– The Khimar: which covers her head, neck, ears, and chest; she must draw it over her chest and fasten it properly, in accordance with the verse in which Allah _{عزّ وجلّ} says:

﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ [النور: 31].

Meaning of the verse:

﴾…And let them draw their headcovers over their bosoms. ﴿[s. An-Nur (The Light): v. 31]

– The Jilbab, the Rida', or the Milhafa, which is also called Mula'a, with which a woman covers herself and wears over her Khimar, her Dir'⁽⁵⁾ or her Qamis (garment worn under the outer veil): the woman covers, by means of these garments, every part of her body that must be veiled from head to toe. This is supported by the verse in which Allah _{عزّ وجلّ} says:

﴿يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلاَبِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلاَ يُؤْذَيْنَ وَكَانَ اللهُ غَفُورًا رَحِيمًا﴾ [الأحزاب: 59].

Meaning of the verse:

﴾O Prophet! Tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful. ﴿[s. Al-Ahzab (The Confederates): v. 59]

Also, we must take into account two cases regarding the length of a woman's garment: a recommended length, which extends one span beyond the ankles, and a permissible length of one cubit⁽⁶⁾ (a limit not to be exceeded). This is supported by the hadith reported by Umm Salama (may Allah be pleased with her) who said to the Prophet (peace and blessings be upon him) when he spoke about the Izar (a type of lower garment): "And what about the woman, O Prophet of Allah?" The Prophet (peace and blessings be upon him) then said: "Let her lower it by a span." Umm Salama (may Allah be pleased with her) said: "Then she will be uncovered." The Prophet (peace and blessings be upon him) said: "Let her lower it by a cubit and no more."⁽⁷⁾

– The garment must be loose and ample, so as not to define any part of her body, because a tight garment that defines the body's contours does not correspond to the religiously required veil, as it delineates the body's details and makes it visible. Indeed, the prohibition of tight clothing was mentioned in the hadith narrated by Usama ibn Zayd (may Allah be pleased with both of them) who said: "The Prophet (peace and blessings be upon him) gave me an opaque Coptic garment that Dihyah Al-Kalbi had given him, and I gave it to my wife. The Prophet (peace and blessings be upon him) said to me: “Why don't you wear the Coptic garment?” I said: “O Prophet of Allah, I gave it to my wife.” He said: “Order her to wear a Ghilala⁽⁸⁾ underneath, for I fear that it might define the contours of her body.”⁽⁹⁾ And it is known that even if the garment is thick, its opacity does not prevent it from delineating the body's contours or its organs if it is tight.

– The garment must be opaque and not transparent, for fear of showing the color of the woman's skin. The prohibition of this has been established in the Marfu'⁽¹⁰⁾ hadith reported by Abu Hurayra (may Allah be pleased with him) in which the Prophet (peace and blessings be upon him) said: «There are two types of people of Hell whom I have not seen yet: men with whips like the tails of cows with which they beat people, and women who are dressed yet appear naked, deviating and alluring, with their heads like the tilted humps of camels. They will not enter Paradise nor smell its fragrance.»⁽¹¹⁾

This hadith contains clear proof of the prohibition of wearing thin garments that show a woman's skin and reveal its color. Ibn 'Abd Al-Barr (may Allah have mercy on him) said: "He [the Prophet (peace and blessings be upon him)] refers to women who wear thin, transparent clothes that do not cover; these women, in this case, wear clothes, but in reality, they are naked."⁽¹²⁾

Ibn Taymiyyah (may Allah have mercy on him) said: "The expression: ‘‘and women who are dressed yet appear naked’’ is interpreted as referring to women who wear clothes that expose them. They are dressed, but in reality, they are naked: such as one who wears a thin garment that shows her skin, or a tight garment that defines the contours of her body such as her posterior, forearms, or other parts. Thus, a woman's garment is that which properly covers her body, does not expose it, and does not define its contours, for it must be opaque and sufficiently loose."⁽¹³⁾

– A woman's garment must not be a garment of fame, whether it is valuable or worthless, because the Prophet (peace and blessings be upon him) said: «Whoever wears a garment of fame, Allah will clothe him on the Day of Resurrection with a similar garment; then, fire will be put to it.»⁽¹⁴⁾

Ibn Taymiyyah (may Allah have mercy on him) said: "It is disliked to wear garments of fame, whether they are valuable and unusual, or worthless and unusual. Indeed, the pious predecessors disliked both types of garments of fame: those that are valuable and those that are not. The Prophet (peace and blessings be upon him) said: “Whoever wears a garment of fame, Allah will clothe him with a garment of humiliation”⁽¹⁵⁾. And the best of things is moderation."⁽¹⁶⁾

In the same context, a woman's garment should not be ornate, so as to attract attention, whether in its form, the light or bright colors it contains, the material it is made of, or the designs and embroidery it contains, so that the woman is not among those who display their adornments. Al-Aloosi (may Allah have mercy on him) said: "Then, know that, for me, among the adornments that are forbidden to show is what most women from wealthy families wear in our time over their clothes as a veil when they leave their homes. It is a fabric woven of silk and multicolored, containing golden or silver designs that attract glances. In my opinion, the fact that husbands and other [guardians] allow their wives and other women to go out [from their homes] in this manner and walk among men constitutes a lack of jealousy. Indeed, this phenomenon has become widespread."⁽¹⁷⁾

– The garment must not resemble that of men, because: «The Prophet (peace and blessings be upon him) cursed men who imitate women and women who imitate men.»⁽¹⁸⁾ Likewise, «The Prophet (peace and blessings be upon him) cursed the man who wears women's clothing and the woman who wears men's clothing.»⁽¹⁹⁾ Also, «the Prophet (peace and blessings be upon him) cursed the woman who seeks to imitate a man.»⁽²⁰⁾

The prohibited resemblance intended (here) between men and women is that one imitates the other in terms of clothing, adornment, manner of speech, and gait. All of this is unanimously forbidden for the person who does it intentionally and is not under duress.

Ibn Hajar (may Allah have mercy on him) said: "It is unanimously forbidden for men and women to intentionally seek to resemble each other without compulsion."⁽²¹⁾

– The garment must not resemble the clothes and attire of disbelievers and must not constitute one of their customs, because the Prophet (peace and blessings be upon him) said: «Whoever imitates a people is one of them.»⁽²²⁾

Furthermore, it is known that the conditions and criteria for the Muslim woman's attire are derived from authentic texts of Sharia, which define the reality of the religiously required veil. Thus, defining the veil in a general manner without taking these conditions into account is a clear and obvious error.

The second reason: The connection made by the author of these statements between the definition of the veil and the custom of the Companions (may Allah be pleased with them) requires an explanation:

If he meant that this garment – which is among the clothes, attire, and habits of the Companions – is not based on a religious text confirming or denying it, like the [jurisprudential] definition of custom, then this statement would undoubtedly be erroneous. This would be refuted by the aforementioned texts from the Sharia, consensus, and the practice of the Companions (may Allah be pleased with them).

In this regard, Umm Salama (may Allah be pleased with her) said: "When this verse was revealed:

﴿يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ﴾ [الأحزاب: 59].

Meaning of the verse:

﴾…To bring down over themselves [part] of their outer garments. ﴿[s. Al-Ahzab (The Confederates): v. 59], the women of the Ansar⁽²³⁾ came out wearing black coverings like crows"⁽²⁴⁾.

Also, Aisha (may Allah be pleased with her) said: "May Allah have mercy on the first immigrant women, for when Allah revealed this verse: