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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, al-Razi, and others
from among the interpreters of the Qur‘ân, 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‘ânic phrase, “except that which is apparent of it.”
This permissibility, however, excludes such cosmetics which women today use for their cheeks, lips
and nails. We consider these cosmetics to be excessive, and they must not be used except within a
woman’s own home when non-mahrem men are present. The aim of women in using these
cosmetics when going out of the house is obviously to attract the attention of men, which is haram. At
the same time, however, the interpretation of “what is apparent” as being the outer garment or
covering is not acceptable, for this is not something which can possibly be concealed so that an
exemption must be made; similarly, what the wind blows cannot be controlled, whether an exemption
is made or not. What strikes the mind is that the purpose of the exemption was to provide some
concession for the believing woman by permitting her to show something which it is possible to
conceal. Reason would indicate that it is the face and hands which are exempted from covering.
Assuredly a woman is permitted to show her face and hands because covering them would be a
hardship on her, especially if she must go out on some lawful business. For example, a widow may
have to work to support her children, or a woman who is not well-off may have to help her husband in
his work; had covering the face and hands been made obligatory, it would have occasioned such
women hardship and distress. Al-Qurtabi says, It seems probable that, since the face and hands are
custumarily uncovered, and it is, moreover, required that they be uncovered during acts of worship
such as salat and hajj, the exemption (referred to in the verses of Surah al-Nur) pertains to them.
This conclusion is supported by what Abû Daoud has transmitted on the authority of ‘Aishah. She
said that ‘Asma, the daughter of Abû Bakr, once came to the Prophet (s.a.w.s.) wearing transparent
clothes. The Prophet (s.a.w.s.) turned his face away from her and told her, ‘Asma, when a woman
begins to menstruate, nothing should be seen of her except this and this,‘ and he pointed to his face
and hands.
In addition to this, we may infer from Allâh’s words, “Tell the believing men that they should lower
their gazes,” that the faces of the women of the Prophet’s time were not veiled. Had the entire body
including the face been covered, it would have made no sense to command them to lower their gaze,
since there would have been nothing to be seen.
In spite of all this, however, because of the widespread immorality and laxity in obeying the Islâmic
injunctions in our time, the best thing for the Muslim woman is to conceal all her adornments
including her face if she can. Obviously, more caution in this regard is necessary for a woman who is
beautiful. Allâh Ta‘ala also says,...That they should draw their head-coverings over their bosoms....
(24:31)
It is obligatory for the Muslim woman to cover her head, breasts, and neck completely so that nothing
of them can be seen by onlookers. In addition, Allâh Ta‘ala says,...And not display their adornment
except to their husbands or their fathers.... (24:31)
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This injunction prohibits women to show their concealed adornments, such as the ears, hair, neck,
breasts, or ankles, to men who are outside the mahrem relationship, before whom they are permitted
to expose only the face and hands (of “that which is apparent“).
Twelve categories of persons are exempted from this prohibition:
1.
“Their husbands” The husband and wife can see whatever they please of each other. A hadith
states “Guard your nakedness (‘awrah) except in front of your wife.”
2.
“Their fathers,” including the grandfathers from both mother’s and father’s sides as well.
3.
“Their husbands’ fathers,” for these are regarded as fathers to women.
4.
“Their sons,” as likewise the grandsons from both sons and daughters.
5.
“Their husbands’ sons (stepsons),” a necessity for normal interaction, since the woman is
regarded as their mother.
6.
“Their brothers,” including half - and step-brothers.
7.
“Their brothers‘ sons,” since marriage is permanently prohibited between a man and his paternal
aunt.
8.
“Their sisters‘ sons,” since marriage is permanently prohibited between a man and his maternal
aunt.
9.
“Their women,” Meaning female relatives and sisters-in-faith, that is, other Muslim women. As for
non-Muslim women, they are not allowed to see the Muslim woman’s adornments other than what is
allowed for non-mahrem men, and the correctness of this opinion is verified.
10.
“Those whom their right hands possess,” refers to bondservants, because in Islâm they are
considered as members of the family. Some scholars restrict this permission to female bond-servants
only.
11.
“Male servants who lack sexual desire,” refers to hired hands or household servants who,
because of some physical or mental condition, are devoid of sexual desire. This is applicable only under
the following two conditions: that they are the servants of those into whose houses they are given entry
and that they lack sexual desire.
12.
“Children who are not aware of women’s nakedness.” These are small children whose
consciousness of sex is not yet developed. But if evidence of the sexual urge is noted among them, a
woman should treat them like non-mahrem men even though they may not have reached puberty. This
verse does not mention maternal and paternal uncles because they custumarily occupy the same status
as the father. A hadith states, “The man’s uncle is like his father.” (Compiled by Muslim.)
Women’s ‘Awrah
Whatever of the woman’s body is not allowed to be shown constitutes her ‘awrah. It must be covered, for
exposing it is haram.
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 al-Razi’s argument that Islâm 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 Islâm. 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.)
With respect to the above-mentioned twelve categories of mahrem relatives, a woman is permitted to
expose her hair, ears, neck, upper part of the chest, arms, and legs. Other parts of her body, such as the
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