بسم الله الرحمن الرحيم
For part 1 – containing ahādīth which show the women uncovering their face and hands during the time of the Prophet (ﷺ), responses to some of the doubts/objections, and the tafsīr of Sūrah al-Nūr verse 31 – click here: https://fawaaids.com/2025/07/12/evidence-that-the-face-hands-of-the-woman-is-not-awrah-part-1/
Tafsīr of Sūrah al-Ahzāb:59
Allāh says:
يَـٰٓأَيُّهَا ٱلنَّبِيُّ قُل لِّأَزۡوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلۡمُؤۡمِنِينَ يُدۡنِينَ عَلَيۡهِنَّ مِن جَلَٰبِيبِهِنَّۚ ذَٰلِكَ أَدۡنَىٰٓ أَن يُعۡرَفۡنَ فَلَا يُؤۡذَيۡنَۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا
Oh Prophet! Tell your wives and your daughters and the women of the believers to draw close (yudnīna) upon themselves of their outer garments (jalabīb). That is more suitable that they will be known and not be abused. And Allāh is Forgiving and Merciful.
The meaning of yudnīna (يدنين) – basic verb adnā (أدنى)/danā (دنا) – verbal noun idnā (إدناء) – root word dunū (الدُّنُو)
Al-Rāghib al-Asfahānī said: “Al-Dunū (الدُّنُو): Closeness by essence or by ruling, and it is used regarding place, time, and status…And it is said: I brought together between the two matters (dānayty bayna al-amrayn), and I brought one of them closer (adnayt ahadahumā) to the other, (as) Allāh The Most-High said: “to draw close upon themselves of their outer garments” [Al-Ahzāb:59].” (Mufradāt pg. 263)
Ibn Mandhūr said: “…And in the hadīth: “When you eat, (mention the) name (of) Allāh and danū (دنوا) and sammitū.” The meaning of his (ﷺ) saying danū (دنوا) is: eat from what is adjacent to you and what is near you and close to you.
And al-dunyā was named for its nearness, and because it came near while the Hereafter was delayed.” (Lisān al-Arab 3/426)
Abu Hayyān said: “Al-Kisā’ī said: They cover themselves with their garments drawn close upon them – he intended by “drawing close” the meaning of al-idnā’ (drawing close).” (al-Bahr Muhīt 7/333)
Al-Alūsī said: “Al-idnā’ means drawing close; it is said “adnānī” meaning “he brought me close,” and it carries the implied meaning of loosening or letting down, which is why it is used with the preposition “alā” (over/upon) as it appears to me.” (Rūh al-Ma’ānī 11/736)
Meaning of jilbāb
Al-Wahīdī said: “(jilbāb) – meaning the woman’s garment with which she wraps herself with.” (Tafsīr Basīt 18/274)
Al-Karmānī said: “(jalābīb) – Their outer garments and its singular is jilbāb.” (Gharīb al-Qur’ān pg. 500)
Al-Baghawī said: “the plural of jilbāb, which is the cloak/outer garment that a woman wraps herself with over the dress and head covering.” (Tafsīr al-Baghawī 3/600)
Al-Sam’ānī said: “The jilbāb is the outer garment/cloak, which is the sheet that a woman wraps herself with over the dress and head covering.” (Tafsīr al-Sam’ānī 3/362)
Ibn ‘Attiyah said: “The “jilbāb”: is a garment larger than the khimār (head covering). It is narrated from Ibn ‘Abbās and Ibn Mas’ūd that it is the outer cloak/garment.” (Muharrar al-Wajīz 8/55)
Al-Albānī said: “The jilbāb is the outer garment that a woman wraps herself with above her clothes, according to the most correct opinion.
It is mostly used when she leaves her home, as narrated by the Two Shaykhs (Bukhārī 324, Muslim 890, and the wording is his) and others from Umm ‘Atiyyah (may Allāh be pleased with her), who said: “The Messenger of Allāh (ﷺ) commanded us to bring them out for Fitr and Adhā: the mature women, those menstruating, and those in seclusion. As for those menstruating: they should avoid the prayer but witness the good and the supplication (du’ā’) of the Muslims. I said: ‘Oh Messenger of Allāh, what about one of us who does not have a jilbāb?’ He said: ‘Let her sister clothe her from her jilbāb.'” (Hijāb Mar’ah Muslimah pg. 46-47)
Al-Albānī also said: “…the jilbāb is the outer garment that a woman wraps herself with over her clothes – and not over her face… upon this [understanding] all the language books [agree] – there is nothing in any of them mentioning the face at all.” (Radd al-Mufhim pg. 10)
Tafsīr of the salaf and some of the scholars
Ibn ‘Attiyah said: “The people (of knowledge) differed regarding the manner of bringing (the jilbāb) close.” (Muharrar al-Wajīz 8/55)
Al-Tabarī said [after explaining the first opinion of those who say the jilbāb is brought close by covering the entire body except the one eye – weak narration of Ibn ‘Abbās and Ibn Sirīn to follow insha Allāh]:
“Others said: Rather, they were commanded to tighten their jalābīb over their foreheads. A mention of those who said this:
Muhammad ibn Sa’d who said my father narrated to me, he said: My uncle narrated to me, he said: My father narrated to me, from his father, from Ibn ʿAbbās: “… And the drawing close of the jilbāb is to cover oneself and tighten it upon one’s forehead. (Tafsīr al-Tabarī 15/83, Dar Ibn al-Jawzī – chain declared very weak by the verifier. T.N: although weak, this statement is supported by the authentic narration of Ibn Abbās to follow, and his tafsīr of Sūrah al-Nūr verse 31 – Narrated by ‘Abdullāh ibn ‘Abbās – via the route of Sa’īd ibn Jubayr – regarding His saying: “except what appears thereof,” he said: her face, her hands, and the ring.” (Mawsū Tafsīr Mathūr 15/561))
Qatādah (said) regarding (the verse)… “Allāh took upon them when they go out that they should cover above their eyebrows.” (Tafsīr al-Tabarī 15/83-84, Dar Ibn al-Jawzī – verifier declared the chain as Sahīh. Also declared as Sahīh by Al-Albānī in Radd al-Mufhim pg. 52)
Mujāhid (said) regarding (the verse)… “They should wear outer garments, so it will be known that they are free women, so no transgressor will approach them with harm through words or suspicion.“” (Tafsīr al-Tabarī 15/84, Dar Ibn al-Jawzī – chain declared Sahīh by the verifier)
End quote of Imām Tabarī [complete chains of transmission omitted].
Ibn Jurayj said: The last thing that ʿAtā’ said to me was: Abū ash-Shaʿthā’ informed me that Ibn ʿAbbās said: “She brings the jilbāb close to her face, and does not pull it upon it.” (Masāil Imām Ahmad of Abū Dawūd pg. 154-155. Authenticated by Al-Albānī in Radd al-Mufhim pg. 50 saying: “This isnād is very authentic (Sahīh Jiddan)” He also said in Radd al-Mufhim pg. 10: “What contradicts it is either anomalous (shādh) or weak (da’īf).”)
Abū Bakr al-Jassās said: “Ibn ʿAbbās and Mujāhid said: The free woman covers, when she goes out, her forehead and her head, contrary to the condition of the slave women.” (Ahkām al-Qur’ān 5/245)
ʿIkrimah, mawlā of Ibn ʿAbbās, said regarding His words: “draw close upon themselves from their jalābīb,” he said: She draws close the jilbāb until the opening of her throat is not seen.” (Mawsū Tafsīr Mathūr 18/130-131)
Saʿīd ibn Jubayr [the great student of Ibn ‘Abbās] said regarding His words: “draw close upon themselves,” he said: “They let down upon themselves from their jalābīb” – and it is the qinā’ (large head covering) over the khimār (head covering). It is not permissible for a Muslim woman to be seen by a stranger except that she has the qinā’ (large head covering) over the khimār, and has tied with it her head and throat.” (Mawsū Tafsīr Mathūr 18/130)
[T.N: al-miqna’ah: what a woman covers her head with. In as-Sihāh: what a woman covers her head with. The qinā’ is broader than the miqna’ah. Al-Azharī said: There is no difference according to the reliable linguists between qinā’ and miqna’ah
According to Dūzī: The words qinā’, miqna’, and miqna’ah in Arabic refer to a type of fabric (shawl) that both genders place on the head. (Mu’jam Arabī Li-Asmā Mulābis pg. 408)
Al-Nawawī said: “Al-miqna’ and al-miqna’ah are what a woman covers her head with. Al-qinā’ is broader than al-miqna’ah.” (Tahdhīb Asmā wa Lughāt 4/105]
Muqātil ibn Sulaymān said: “…to draw close upon themselves from their jalābīb,” meaning: the qinā’ (large head covering) that is over the khimār (head covering).” (Tafsīr Muqātil ibn Sulaymān 3/507-508)
Ibn Qutaybah said: “draw close upon themselves from their jalābīb” – meaning: they wear upon themselves the cloaks/outer garments.” (Gharīb al-Qur’ān pg. 278)
Hāfidh ibn al-Qattān said (after explaining and providing evidence that the covering of the hands and face is not obligatory): “If it is said: This that you have adopted – that a woman is excused for the appearance of her face and hands, even though she is commanded to cover as much as possible – its opposite appears from His saying, the Most High:
“Oh Prophet! Tell your wives and your daughters and the women of the believers to draw close (yudnīna) upon themselves of their outer garments (jalabīb). That is more suitable that they will be known and not be abused. And Allāh is Forgiving and Merciful.”
The answer is that we say: It is possible to interpret this “drawing close” in an interpretation that does not contradict what we said – that its meaning is: they should draw close upon themselves from their outer garments what does not cause earrings and necklaces to appear, like His saying:
وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ
“And let them draw their khimār (head covering) over their bosoms” [al-Nūr: 31]
The commanded “drawing close” (idnā) is general/unrestricted (mutlaq) in respect to everything that can be called idnā (“drawing close”). When we apply it to a single (act) of what is called/referred to as “drawing close,” it fulfills the requirement of the command, since not every (possible form of) drawing close was required – for it is a (positive) obligation, unlike prohibition and negation [which are absolute].
Moreover, it has been said [by the scholars of Tafsīr] about the verse that it only came to distinguish between free women and slaves, and we will mention (the discussion) about that in (a separate) issue…” (Slightly paraphrased, Ihkām al-Nadhar pg. 213-214)
Al-Albānī said: “…there is no evidence in the verse that a woman’s face is ‘awrah requiring her to cover it. Rather, the utmost that is in it is the command to bring down the jilbāb upon her, and this, as you see, is an absolute/unrestricted command. It is possible that the idnā’ (bringing close) is upon the zīnah (adornment) and its places which she is not permitted to display, as the first verse explicitly stated [i.e. Sūrah al-Nūr:31], and in that case the mentioned indication (i.e. the face must be covered) would be negated…
We hold that the first opinion (i.e. that covering the face and hands is not included in this verse) is more suitable to be correct for [several] matters:
First: That the Qur’ān explains parts of itself with other parts. It has been clarified from the preceding verse of al-Nūr that the face does not have to be covered [click here to read the tafsīr of Sūrah al-Nūr:31], so it is necessary to restrict the idnā’ (bringing close) here to what is other than the face, harmonising between the two verses.
The other: That the Sunnah clarifies the Qur’ān, specifying its generalities and restricting its unqualified statements. Many texts from (the sunnah) have shown that the face does not have to be covered [click here to see some of these texts], so it is necessary to interpret this verse in light of those (texts) and restrict its (application) by them.
Thus it is established that the face is not ‘awrah requiring covering, and this is the madhhab (school of thought) of most scholars…
…in conclusion, it is obligatory upon all women to cover themselves when they leave their homes with jalābīb (outer garments), with no difference in this between the free women and the slave woman. It is permissible for them to uncover only the face and hands due to the practice being established in the time of the Prophet (ﷺ) with his approval of them doing so.” (Abridged, Jilbāb Mar’ah Muslimah pg. 87-96)
Weak narration attributed to Ibn ‘Abbās
Alī > Abū Sālih > Mu’āwiyah > Alī > Ibn ‘Abbās: “… Allāh commanded the women of the believers, when they go out from their houses for a need, to cover their faces from above their heads with the outer garments and to show one eye.”
(Tafsīr al-Tabarī 15/82 Dar Ibn al-Jawzī – the isnād declared da’īf (weak) by the verifier. And declared weak by Al-Albānī in Hijāb al-Mar’ah al-Muslimah pg. 50 saying: “This ʿAlī is Ibn Abī Talhah as Ibn Kathīr noted from him, and along with some scholars criticising him, he did not hear from Ibn ʿAbbās, indeed he never (even) saw him. It has been said that Mujāhid is between them, so if this is authentic regarding this report, then it is connected, but in the chain to him is Abū Sālih whose name is ʿAbdullāh ibn Sālih, who has weakness. Ibn Jarīr narrated from Ibn ʿAbbās what contradicts this, but it is also weak in the chain of transmission. However, we found another chain for it that is authentic.”)
[T.N: On Alī ibn Abī Talhah:
Al-Dhahabī says: “(he narrated) from Mujāhid, and Abū al-Waddāk, and Rāshid ibn Saʿd. He took Ibn ʿAbbās’s commentary from Mujāhid, but did not mention Mujāhid, rather he transmitted it directly from Ibn ʿAbbās.
Ahmad ibn Hanbal said: “He has (narrated) objectionable things (munkarāt).” And Abū Dāwūd said: “He used to hold (permissible) the sword (i.e. rebelling against the ruler).”
And Duhaym said: “Alī ibn Abī Talhah did not hear tafsīr (commentary of the Qur’ān) directly from Ibn ʿAbbās.” (Mizān al-I’tidāl 3/146. See also Jāmi’ Likutub al-Du’afā wal-Matrukīn wal-Kādhābīn 10/591-592)
Ibn Hajr said: “He transmitted from Ibn ʿAbbās with a broken chain and did not see him, from the sixth [class of narrators]. Truthful but errs.” (Taqrīb #5336)]
[T.N: on Abū Sālih ‘Abdullāh ibn Sālih:
Al-Nasā’ī said: “(he is) not thiqah (trustworthy and reliable)”.
Ibn Hibbān said: “(he is) Very objectionable in hadīth” (munkar al-hadīth jiddan).”
Ziyād ibn Ayyūb said: “Ahmad ibn Hanbal, may Allāh have mercy on him, forbade me from narrating the hadīth of ʿAbdullāh ibn Sālih.”
Ahmad said: “He was coherent at first, then became corrupt later (in life), and he is nothing.”
Ibn al-Madīnī said: “I struck through (i.e. crossed out) his hadīth and I do not narrate anything from him.”
Abū ʿAlī Sālih ibn Muhammad al-Hāfidh said: “The scribe of al-Layth (i.e. Abū Sālih) used to lie.” (Jāmi’ Likutub al-Du’afā wal-Matrukīn wal-Kādhibīn 9/222-234)
Ibn Hajr said: “(he is) Truthful but makes many errors, reliable [when narrating from] his book but there was heedlessness in him. From the tenth (class of narrators).” (Taqrīb #3752)
Weak narration attributed to Muhammad ibn Sirīn from ʿUbaydah
From Muhammad ibn Sīrīn, he said: “I asked ʿUbaydah [al-Salmānī] about this verse: “draw close upon themselves from their jalābīb,” so he raised a wrap that was upon him, covered himself with it, and covered his entire head until it reached the eyebrows, and covered his face, and brought out his left eye from the left side of his face on the side of the eye.” (Mawsū Tafsīr Mathūr 18/130)
In a wording: “the right eye.” (Tafsīr al-Tabarī 15/83)
In a wording: “one of the eyes.” (Tafsīr al-Baghawī 3/444 and others)
Al-Albānī said: “The explanation of its weakness from [several] aspects:
- That it is severed and stopped (maqtūʿ mawqūf), so there is no proof in it, because ʿUbaydah al-Salmānī is a Follower (tābiʿī) by consensus. So if he had elevated a hadīth to the Prophet (ﷺ), it would be (considered) mursal (disconnected) with no proof in it – so how about when it is stopped (mawqūf) at him like this? And how [is it acceptable] when it contradicts the interpretation of the interpreter of the Qur’ān: Ibn ʿAbbās and those with him from the Companions?
- That they (i.e. narrators) were inconsistent in determining the uncovered eye in it, so it was said: “the left [eye]” and it was said: “the right [eye]” and it was said: “one of his eyes”…When you know this, then know that inconsistency (idtirāb) – according to the scholars of hadīth – is a defect in the transmission that removes it from the rank of using it as evidence…because it indicates that the narrator did not preserve it (accurately) and did not memorise it.
- Its contradiction to the [authentic] interpretation of Ibn ʿAbbās of the verse as previously explained, so what contradicts him is rejected without doubt.
(Abridged, Radd al-Mufhim pg. 54-58)
Weak narration attributed to Muhammad ibn Sa’d al-Quradhī
From Muhammad ibn ʿUmar (al-Wāqidī) > Ibn Abī Sabrah from Abū Sakhr > Muhammad ibn Kaʿb al-Quradhī who said: “draw close upon themselves from their jalābīb,” he said: “She covers her face except one of her eyes.“
(Tabaqāt of Ibn Sa’d 8/176-177. Declared Mawdū (fabricated) by Al-Albānī in Radd al-Mufhim pg. 57 saying:
“Ibn Abī Sabrah – Imām Ahmad said in “al-ʿIlal” (1/204):”He used to lie and fabricate hadīth.”
The narrator from him, Muhammad ibn ʿUmar – who is al-Wāqidī – is close to him [in weakness]. Al-Hāfidh said in “al-Taqrīb”: “(He is) abandoned (matrūk).”And Ahmad said: “A liar (kadhāb).” Moreover, (the narration) is mursal (disconnected).”)
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