📖 18 min read
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
In the name of Allah, the Most Merciful, the Especially Merciful.
Few subjects provoke as much debate as the veil. In the media, it is variously portrayed as a political symbol, a sign of oppression or an assertion of identity. Within families, it sometimes gives rise to tense discussions between generations. And for many Muslim women, it is first and foremost a deeply personal question: ‘Is it really obligatory? Why? And how should it be worn correctly?’ Amid all this noise, one voice is often missing: that of the texts themselves.
This article invites you to return to the sources. What exactly does the word ‘hijab’ mean? What do the Quran and Sunnah say? What requirements have scholars outlined for clothing, and where do they differ, particularly regarding the face veil? Above all, what is the wisdom behind this prescription? Before being a garment, hijab is an act of worship offered to Allah alone, rather than to other people’s gaze: it is a direct expression of tawhid, the oneness of Allah, applied to the way a person presents herself to the world.
وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ
‘But the garment of righteousness—that is best.’
— Quran, Surah Al-A’raf (7:26)
📋 Table of contents
- What does ‘hijab’ mean?
- What the Quran says
- An obligation recognised by the four schools
- Clothing requirements
- The face and hands: a genuine difference of opinion
- Modesty is a responsibility for men too
- The wisdom behind hijab
- For women on the path towards hijab
- ❓ Frequently asked questions
- Sources and references
1. What does ‘hijab’ mean?
In everyday usage, the word hijab refers to the headscarf worn by Muslim women. In Arabic, however, its primary meanings include ‘screen’, ‘barrier’ and ‘something that conceals’. This is how it is used in the Quran, for example when referring to the screen from behind which the Companions were to address the wives of the Prophet ﷺ (33:53).
To refer to the garments themselves, the Quran uses two other words:
Khimar (خِمَار, plural khumur): the covering worn over the head. The word comes from a root meaning ‘to cover’. It is mentioned in Surah An-Nur (24:31).
Jilbab (جِلْبَاب, plural jalabib): the large, loose outer garment worn over other clothes when going out, which Hamidullah renders in French as ‘grand voile’, or ‘large veil’. It is mentioned in Surah Al-Ahzab (33:59).
Hijab in its broader sense: today, the word refers to a Muslim woman’s overall modest clothing and, more broadly, to an attitude of modesty (haya’) that also concerns the gaze, speech and behaviour.
2. What the Quran says
The central passage is found in Surah An-Nur. It begins by asking believing women ‘to lower their gaze and guard their chastity’, then continues:
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ
‘…and not to display their adornment except what ordinarily appears of it, and to draw their headcoverings over their chests…’
— Quran, Surah An-Nur (24:31)
What this verse means in practice: the word translated as ‘headcoverings’ is khumur, the plural of khimar, meaning a covering for the head. According to commentators such as Ibn Kathir, many women at the time already wore a headcovering while leaving their neck and neckline exposed: the verse instructs them to draw it over the chest, also covering the neck and neckline. The same verse then lists the people before whom a woman may appear without this covering, including her husband, her father, her father-in-law, her sons, her husband’s sons, her brothers, her nephews, other women, and children who are not yet aware of sexuality.
The response of the earliest Muslim women to this verse is well known. ‘A’isha رضي الله عنها said: ‘May Allah have mercy on the first women emigrants! When Allah revealed, “Let them draw their headcoverings over their chests”, they tore their cloth and covered themselves with it’ (narrated by Al-Bukhari, no. 4758). The second verse concerns clothing worn when going out:
يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ
‘O Prophet! Tell your wives, your daughters and the women of the believers to draw their outer garments around themselves. That is more likely to ensure that they are recognised and not harassed…’
— Quran, Surah Al-Ahzab (33:59)
What this verse means in practice: the instruction is addressed first to the women of the Prophet’s ﷺ own family, then to all believing women. No one is exempt because of her social standing. The verse itself also gives part of its purpose: to be ‘recognised’ as believing women of dignity and to be protected from harassment. We will return to this in the section on wisdom.
3. An obligation recognised by the four schools
On the basis of these verses and the practice of the Companions, the four Sunni schools of jurisprudence—Hanafi, Maliki, Shafi’i and Hanbali—agree that a Muslim woman who has reached puberty must cover her body and hair before men who are not among her relatives whom she is permanently forbidden to marry (mahram). Their difference of opinion concerns the face and hands, which we will discuss below, rather than the principle of covering itself.
The Sunnah shows the importance the Prophet ﷺ attached to this clothing. When he instructed women to go out for the Eid prayer, one of them raised a question:
‘One of us does not have a jilbab.’ — ‘Let her sister cover her with her own jilbab.’
— Narrated by Al-Bukhari (no. 351) and Muslim (no. 890), from Umm ‘Atiyya رضي الله عنها
What this hadith means in practice: it offers two lessons at once. First, going out without a jilbab was not envisaged, even for an occasion as important as Eid. Second, and just as beautifully, the solution offered is not exclusion but mutual support : the woman who has no covering is not left at home; her sister shares hers. Hijab is a matter of a caring community, rather than surveillance.
As for age, the obligation begins at puberty. A hadith narrated by Abu Dawud (no. 4104), from ‘A’isha رضي الله عنها, states that when a woman reaches the age of menstruation, nothing should be visible of her except ‘this and this’, pointing to the face and hands. A note on authenticity: Abu Dawud himself notes that its chain of transmission is disconnected (mursal), since the narrator Khalid ibn Durayk did not meet ‘A’isha. Al-Albani nevertheless considered it authentic on the strength of other supporting chains, a judgement that other scholars dispute. It is one of the texts at the heart of the disagreement about the face.
4. Clothing requirements
Hijab is more than a scarf placed on the head. Drawing on the texts, scholars have identified several requirements that a woman’s clothing should meet before non-mahram men. Shaykh Al-Albani collected them in his work Jilbab al-mar’a al-muslima, and they appear, with variations, in many works of jurisprudence:
1. Cover the body: the whole body, except for the face and hands according to the majority, or including them according to other scholars (see section 5).
2. Not be an adornment in itself: the purpose of the covering is to conceal beauty, rather than attract attention through its decoration.
3. Be opaque: transparent fabric does not fulfil the purpose of covering. The Prophet ﷺ warned against women who are ‘clothed yet naked’ (narrated by Muslim, no. 2128, from Abu Hurayra رضي الله عنه), which scholars have explained as referring to transparent or excessively tight clothing.
4. Be loose-fitting: it should not outline the shape of the body, for the same reason.
5. Not be perfumed in public: the Prophet ﷺ strongly rebuked a woman who applies perfume and passes by men so that they smell her fragrance (narrated by An-Nasa’i, no. 5126, from Abu Musa al-Ash’ari رضي الله عنه—graded hasan).
6. Not resemble men’s clothing: the Prophet ﷺ cursed men who imitate women and women who imitate men (narrated by Al-Bukhari, no. 5885, from Ibn ‘Abbas رضي الله عنهما).
7. Not be clothing worn for vanity: ‘Whoever wears a garment of fame, to draw attention to himself, Allah will clothe him in a similar garment on the Day of Resurrection’ (narrated by Abu Dawud, no. 4029, from Ibn ‘Umar رضي الله عنهما—graded hasan by Al-Albani).
Al-Albani adds another requirement: not imitating clothing specific to non-Muslim women. Scholars discuss its scope; it concerns what is a distinctive sign of another religion, rather than every garment worn by non-Muslim women.
These requirements do not prescribe a particular colour, cut or style. Clothing can be elegant, modern and suited to the local culture, provided it meets them. The diversity of modest clothing throughout the Muslim world illustrates this.
5. The face and hands: a genuine difference of opinion
Must the face also be covered, with what is commonly called the niqab ? This is a question on which scholars have genuinely differed since the earliest centuries. Both views draw on texts and are upheld by recognised scholars. Presenting them honestly is the best way to respect both the texts and the women who follow either view.
First view: the face and hands may remain uncovered
Who supports it: this is the basic position of the Hanafi school, explained notably by Al-Kasani, as well as that of many Maliki scholars, such as Al-Mawwaq, citing Qadi ‘Iyad, and Shafi’i scholars, such as Ash-Shirazi. Ibn Qudama, a major Hanbali scholar, also argued in its favour. Among contemporary scholars, Shaykh Al-Albani defended it in detail.
Its main arguments: Ibn ‘Abbas’s رضي الله عنهما interpretation of ‘what ordinarily appears of it’ (24:31) as referring to the face and hands, reported by At-Tabari in his Tafsir; the hadith of Abu Dawud (no. 4104) discussed above; the hadith of the woman from Khath’am, who came to ask the Prophet ﷺ a question during the Farewell Pilgrimage and whom Al-Fadl ibn ‘Abbas began looking at—the Prophet ﷺ did not ask her to cover herself, but turned Al-Fadl’s face away from her (narrated by Al-Bukhari, no. 1513, from Ibn ‘Abbas); and the prohibition on a woman in the state of ihram wearing a niqab or gloves (narrated by Al-Bukhari, no. 1838, from Ibn ‘Umar), which, according to this view, indicates that the face is not intrinsically a part that must be covered.
An important qualification: many Hanafi and Maliki scholars, while considering that the face is not part of the intimate area that must be covered (‘awra), held that it should be covered when there is a fear of temptation (fitna), and some considered that this applied in their own time. For those who hold this view, covering the face remains a meritorious act.
Second view: the face must be covered before non-mahram men
Who supports it: this is the adopted position in the Hanbali school, according to which the face and hands should be covered outside prayer in relation to men’s gaze (Kashshaf al-Qina’ by Al-Buhuti). It is also the position adopted by many later Shafi’i scholars, such as Ibn Hajar al-Haytami and Ar-Ramli, and the view that some Maliki scholars, such as Ibn Marzuq, described as the best-known position of their school. Among contemporary scholars, Shaykh Ibn Baz and Shaykh Ibn ‘Uthaymin defended it.
Its main arguments: Ibn Mas’ud’s رضي الله عنه interpretation of ‘what ordinarily appears of it’ as referring to outer garments; the understanding of verse 33:59, ‘to draw their outer garments around themselves’, as including the face; the account of ‘A’isha رضي الله عنها, who said during the incident of the slander, ‘I covered my face with my jilbab’, upon seeing a man approach (narrated by Al-Bukhari, no. 4750); and criticism of the chain of transmission of Abu Dawud’s hadith no. 4104.
What to remember: even how each school’s position should be summarised is debated among contemporary researchers: some maintain that the majority permit leaving the face uncovered, while others argue that the majority require covering it today to avoid temptation. What is certain is that both views are legitimate and defended by recognised scholars. A woman who covers her face follows a well-founded view and deserves respect; a woman who leaves it uncovered while observing the other requirements also follows a well-founded view and should not be accused of neglecting her religion. Each woman may follow the view she finds convincing, ideally after consulting a trustworthy scholar.
6. Modesty is a responsibility for men too
It is often forgotten that, in Surah An-Nur, the verse addressed to men comes before the one addressed to women.
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ
‘Tell the believing men to lower their gaze and guard their chastity.’
— Quran, Surah An-Nur (24:30)
What this verse means in practice: the responsibility for modesty is not placed on women alone. A man has his own ‘hijab’: that of the gaze. The hadith of the woman from Khath’am illustrates this clearly: when a young man was staring at a woman, the Prophet ﷺ did not reprimand her; he used his hand to turn Al-Fadl’s face in the other direction (Al-Bukhari, no. 1513). A man who demands hijab from women without lowering his own gaze has understood only half the message. Modesty (haya’) is a shared virtue, and the Prophet ﷺ said: ‘Modesty is part of faith’ (narrated by Al-Bukhari, no. 24, and Muslim, no. 36, from ‘Abdullah ibn ‘Umar رضي الله عنهما).
7. The wisdom behind hijab
A believer obeys Allah first and foremost because He is Allah, even when the full wisdom of a prescription is not understood. Yet the texts and scholars highlight several dimensions of hijab that help a woman embrace it with conviction rather than through coercion:
🤍 An act of worship: above all, hijab is an act of obedience offered to Allah. Its value therefore depends on intention: it is worn for Allah, rather than to please a family, a community or a husband.
🛡️ A form of protection: the Quran explicitly states that believing women are ‘more likely to be recognised and not harassed’ (33:59).
👁️ Dignity by choice: hijab shifts attention from appearance to the person. In a society that often judges women by their bodies, it affirms that they have more to offer.
🌿 A constant reminder: each time a believing woman puts it on, she remembers the One for whom she wears it. This is the ‘garment of righteousness’ mentioned in the Quran (7:26).
🤝 An identity: it makes belonging to the community of believers visible, becoming a form of silent testimony.
A balanced perspective is nevertheless essential. Hijab is one part of religion, not its entirety. The Prophet ﷺ said:
‘Allah does not look at your appearance or your wealth, but He looks at your hearts and your deeds.’
— Narrated by Muslim (no. 2564), from Abu Hurayra رضي الله عنه
What this hadith means in practice: it reminds a woman who wears hijab that it should be accompanied by good character, and reminds those who see her that no one knows another person’s heart.
8. For women on the path towards hijab
Many Muslim women do not yet wear hijab, or find wearing it difficult. There are many reasons: fear of other people’s judgement, workplace constraints, a reluctant family, personal doubts, or simply the feeling of ‘not being ready’. These difficulties are real, and it would be unfair to dismiss them out of hand.
🤍 Some honest guidance: according to scholars, not wearing hijab is a failure to fulfil an obligation, but it does not take a woman who acknowledges that obligation outside Islam. A woman who does not yet wear it remains a sister, with her prayer, her faith and her good deeds, and no one has the right to look down on her. The journey can unfold in stages: learning, understanding the wisdom, asking Allah for strength and surrounding oneself with caring sisters. When wearing hijab brings difficulties at work or in society, the patience shown is itself a rewarded act of worship. Our article on patience (sabr) in Islam may help you with this. In a situation involving genuine pressure or coercion, whether at work, under the law or within the family, it is best to consult a trustworthy scholar who can examine your particular circumstances.
Finally, those around her have a responsibility: to encourage without judging. The example of Umm ‘Atiyya shows this: when a woman did not have a covering, the Prophet’s ﷺ response was to ask her sister to share hers. Hijab is passed on through kindness, example and gentleness far more effectively than through pressure or shame.
Learn your religion from its sources
The Quran, verified hadiths, supplications and educational articles: explore everything free of charge on the Horizons Islamiques platform and app.
Frequently asked questions
Is hijab obligatory in Islam?
Yes. The four Sunni schools of jurisprudence agree that a Muslim woman who has reached puberty must cover her body and hair before non-mahram men, on the basis of verses 24:31 and 33:59 and the practice of the Companions. The difference of opinion among scholars concerns the face and hands, rather than the principle of covering itself.
At what age does hijab become obligatory?
The obligation begins at puberty, like other religious obligations. A hadith narrated by Abu Dawud (no. 4104) refers to a woman reaching the age of menstruation; Abu Dawud himself considered its chain disconnected, while Al-Albani authenticated it through other supporting chains. Many families gradually familiarise girls with wearing a headcovering before puberty, although it is not obligatory at that age.
In front of whom may a woman remove her hijab?
Verse 24:31 lists the people before whom a woman may appear without this covering, including her husband, her father, her father-in-law, her sons, her husband’s sons, her brothers, her nephews, other women and young children who are not yet aware of sexuality. Male cousins, brothers-in-law and male family friends are not included.
Is the niqab (face veil) obligatory?
This is a genuine matter of scholarly disagreement. According to many Hanafi, Maliki and Shafi’i scholars, as well as Ibn Qudama and Al-Albani, the face and hands may remain uncovered, although covering them is meritorious. According to the Hanbali school, many later Shafi’i scholars, and scholars such as Ibn Baz and Ibn ‘Uthaymin, the face must be covered before non-mahram men. Both views are legitimate, and each woman may follow the one she finds convincing, ideally after consulting a trustworthy scholar.
Is a woman who does not wear hijab still Muslim?
Yes. According to scholars, not wearing hijab is a failure to fulfil an obligation, but it does not take a woman who acknowledges that obligation outside Islam. She remains a Muslim, and her prayers and good deeds are valid. Those around her should encourage her with kindness, rather than judge her: ‘Allah does not look at your appearance or your wealth, but He looks at your hearts and your deeds’ (Muslim, no. 2564).
Must a woman wear hijab to pray, even alone at home?
Yes. Covering the parts of the body that must be covered in prayer is a condition of its validity, even when praying alone. For a woman, this includes the whole body and hair; the face and hands may remain uncovered according to the majority of scholars, and the Hanafi school also permits leaving the feet uncovered. Prayer clothing must also be opaque.
Sources and references
Quran (English renderings of the meanings; the French source quotes Muhammad Hamidullah’s translation):
Surah An-Nur (24:30) — ‘Tell the believing men to lower their gaze and guard their chastity’
Surah An-Nur (24:31) — ‘Let them draw their headcoverings over their chests’; list of relatives (mahram)
Surah Al-Ahzab (33:59) — ‘To draw their outer garments around themselves’
Surah Al-Ahzab (33:53) — Hijab in the sense of a screen
Surah Al-A’raf (7:26) — ‘The garment of righteousness—that is best’
Hadiths:
Sahih Al-Bukhari (no. 4758) — The first women emigrants covered themselves with their cloth when 24:31 was revealed (from ‘A’isha رضي الله عنها)
Sahih Al-Bukhari (no. 351) and Sahih Muslim (no. 890) — ‘Let her sister cover her with her jilbab’ (from Umm ‘Atiyya رضي الله عنها)
Sunan Abi Dawud (no. 4104) — ‘This and this’: the face and hands (from ‘A’isha رضي الله عنها)—mursal according to Abu Dawud, since Khalid ibn Durayk did not meet ‘A’isha; authenticated by Al-Albani through supporting chains; its authenticity is disputed
Sahih Muslim (no. 2128) — Women who are ‘clothed yet naked’ (from Abu Hurayra رضي الله عنه)
Sunan an-Nasa’i (no. 5126) — A woman applying perfume to pass by men (from Abu Musa al-Ash’ari رضي الله عنه)—hasan
Sahih Al-Bukhari (no. 5885) — Men imitating women and women imitating men (from Ibn ‘Abbas رضي الله عنهما)
Sunan Abi Dawud (no. 4029) — A garment of fame (from Ibn ‘Umar رضي الله عنهما)—hasan according to Al-Albani
Sahih Al-Bukhari (no. 1513) — The woman from Khath’am and Al-Fadl’s face being turned away (from Ibn ‘Abbas رضي الله عنهما)
Sahih Al-Bukhari (no. 1838) — A woman in the state of ihram wears neither a niqab nor gloves (from Ibn ‘Umar رضي الله عنهما)
Sahih Al-Bukhari (no. 4750) — ‘I covered my face with my jilbab’ (from ‘A’isha رضي الله عنها)
Sahih Al-Bukhari (no. 24) and Sahih Muslim (no. 36) — ‘Modesty is part of faith’ (from ‘Abdullah ibn ‘Umar رضي الله عنهما)
Sahih Muslim (no. 2564) — ‘Allah does not look at your appearance or your wealth, but He looks at your hearts and your deeds’ (from Abu Hurayra رضي الله عنه)
Further references:
At-Tabari, Jami’ al-Bayan — Ibn ‘Abbas’s and Ibn Mas’ud’s interpretations of ‘what ordinarily appears of it’ (24:31)
Al-Albani, Jilbab al-mar’a al-muslima fi al-Kitab wa as-Sunna — Clothing requirements and the view permitting an uncovered face
Al-Kasani, Bada’i’ as-Sana’i’ (Hanafi); Ad-Dardir and Ad-Dasuqi (Maliki); Ash-Shirazi, Ibn Hajar al-Haytami, Tuhfat al-Muhtaj, and Ar-Ramli (Shafi’i); Ibn Qudama, Al-Mughni, and Al-Buhuti, Kashshaf al-Qina’ (Hanbali)—the schools’ positions on the face and hands
Ibn ‘Uthaymin, Risalat al-Hijab — The view that covering the face is obligatory
Note: this article presents the positions of the four Sunni schools. On the question of the face, even how these positions should be summarised is debated among contemporary researchers; both views presented here are upheld by recognised scholars. For an individual situation, consulting a trustworthy scholar is recommended.
Explore Horizons Islamiques
Access the Quran, hadiths, authentic supplications and our Islamic tools — available free on iOS and Android.