Ra'yin cewa an wajabta wa mata hijabi, watau mayafi ko rufe fuska, a Musulunci, ta yadda ya zama wajibi a rufe fuskokinsu, banda idanuwa, wata ra'ayi ce ta Musulunci. Wasu daga cikin Mujtahidan Imamai daga cikin mazhabobi sun dauki wannan ra'ayi. Wani ra'ayin Musulunci kuma shi ne cewa ba a wajabta mayafi ga mata a Musulunci ba, kuma fuskokinsu ba sai an rufe su ba a kowane hali. Wannan ra'ayi ma wasu Mujtahidan Imamai daga cikin mazhabobi sun dauke shi. Wannan na daya daga cikin manyan matsalolin zamantakewa, domin karbar daya daga cikin wadannan ra'ayoyi biyu zai shafi salon rayuwar Musulunci. Ya zama wajibi a yi cikakken bayani kan hujjojin Shari'ah da suka shafi wannan matsala, ta hanyar nazarinsu, bibiyarsu da yin amfani da su ga wannan matsala, domin Musulmai su karbi ra'ayi mafi karfi bisa ga hujjoji, kuma domin Jihar Musulunci ta karbi ra'ayi mafi karfi bisa ga rinjayen hujjoji.

The view that the veil (Hijab or face cover) has been made compulsory for women in Islam, by which their faces, excluding the eyes, should be covered, is an Islamic opinion. Some Mujtahid- Imams from the mazahib have taken this view. Another Islamic opinion is that veil has not been made compulsory for women in Islam and that their faces do not have to be covered under any circumstance. This view has also been held by some Mujtahid-Imams from amongst the Mazahib. This is one of the serious social problems as the adoption of either of these two opinions, will effect the style of the Islamic life. A comprehensive exposition of the Shari'ah evidences relating to this problem, by its study, pursuance and application to the problem is imperative so as Muslims can only adopt the strongest opinion in terms of the evidence and in order that the Islamic State adopts the strongest opinion according to the preponderance of the evidence.

Lallai, kusan rabin karni ana ta tattaunawa game da mata. Wannan tattaunawa ta samo asali ne daga kafirai masu mulkin mallaka, a cikin zukatan waɗanda suka yi sha'awar Yamma, suka kuma yi soyayya da al'adunta da ra'ayinta game da rayuwa. Sun yi ƙoƙarin saka ra'ayoyin da ba na Musulunci ba cikin Musulunci, da lalata Aqeedah ta Musulmi. Masu mulkin mallaka sun saka ra'ayin sanya ko cire hijabi a kan mata. Malaman ilimi a cikin Ulama ba su yi ƙalubalantar waɗannan mutane ba. Marubuta, mutanen ilimi da kuma masu ilimi masu kunkuntar tunani ne suka tsaya musu, wanda hakan ya ƙarfafa ra'ayoyin waɗanda suka yi soyayya da al'adun Yamma. Wannan ya sa tunanin nasu ya zama abin nazari da tattaunawa, duk da cewa tunanin Yamma ne, waɗanda aka ƙaddamar domin kai wa Musulunci hari, da lalata Musulmi, da haifar da shakku game da addininsu. Lallai, waɗannan tattaunawa sun faru, kuma ragowarsu da tasirinsu har yanzu suna nan a yau. Duk da haka, ba su cancanci nazari ko kuma su kai matsayin tattaunawar doka da al'umma ba. Tattaunawar da ta dace kawai ta shafi hukunce-hukuncen Shari'ah waɗanda Mujtahidai suka fitar, waɗanda suka dogara da Daleel ko kamannin daleel (Shubhat Daleel), ba nazarin ra'ayoyin marubuta ba, ko naɗin wakilai, ko gardama ta waɗanda aka ruɗe, ko ƙarairayin waɗanda suka yi soyayya da al'adun Yamma. Game da abin da Mujtahidai suka faɗa ta hanyar fitar da hukunce-hukunci daga hujjojin Shari'ah, shi ne ya kamata a mai da shi abin nazari da tattaunawa daga mahangar doka. Baya ga ra'ayoyin Mujtahidai, za a yi nazarin ra'ayoyin wasu Fuqaha, Sheikhai da masu goyon bayan hijabi, domin a kawar da duk wani shakku daga zukatansu. Za a bincika ra'ayoyin Mujtahidai da hujjojinsu har sai ra'ayi mafi ƙarfi ya bayyana, kuma duk wanda ya ga wannan ra'ayi shi ne mafi rinjaye, to wajibi ne ya yi aiki da shi, kuma ya yi ƙoƙari wajen aiwatar da shi.

Indeed, for nearly half a century discussions concerning women have taken place. These discussions were generated by the disbelieving colonialists in the minds of those infatuated by the West, and smitten by its culture and viewpoint about life. They attempted to insert un-Islamic opinions into Islam and corrupt the Muslims Aqeedah. The colonialists inserted the notion of veiling (Hijab) or unveiling of women. The intellectuals amongst the Ulama did not challenge these people. It was authors, men of letters and narrow minded educated people who confronted them and led to the strengthening of the views of those smitten by the western culture. This made their thoughts the subject of study and discussion despite the fact that they were western thoughts, which were initiated to attack Islam, corrupt the Muslims and cause doubt concerning their Deen. Indeed, these discussions did take place and their remnants and effects are still present today. However, they do not merit study or reach the status of a legislative and societal discussion. The correct discussion only concerns the Shari'ah rules derived by the Mujtahidin in which they relied on a Daleel or a semblance of a daleel (Shubhat Daleel) and not the study of the views of writers, designations of agents, the sophistry of the deceived, and the lies of the ones enamoured by the western culture. As for what the Mujtahidin have stated by way of derivation from the Shari'ah evidences, this what should be made the subject of study and discussion from the legislative point of view. In addition to the views of Mujtahidin, the views of certain Fuqaha, sheikhs and those partisan to Hijab will be studied in order to eliminate any doubt from their minds. The views of the Mujtahidin and their evidences will be examined until the strongest view is apparent and whoever considers this view preponderant is required to act according to it and work to apply it.

Waɗanda suka goyi bayan lulluɓe fuska sun ɗauki ra'ayin cewa 'Awrah ta mace ta ƙunshi dukkan jikinta sai hannaye da fuska, kuma wannan hukunci yana aiki ne kawai a lokacin salla. Amma idan ba ta yin salla, sun ce dukkan jikinta 'Awrah ne, har da hannaye da fuska. Wannan ra'ayi suna dogara ne da fahimtarsu game da Littafi da Sunna. Game da Littafi, Allah (SWT) yana cewa:

Those who advocated the veil took the opinion that the 'Awrah of the woman includes the whole body except the hands and face, a matter which only applies in prayer. Whilst not praying, they said that her whole body is 'Awrah, including the hands and face. This opinion is based on their view of the Kitab and Sunnah. As for the Kitab, Allah (swt) says:

"Kuma idan kun nemi wani abu daga gare su, to ku roƙe su daga bayan labule (Hijab)." [Al-Ahzab: 53] Ayar a bayyane take game da wajabcin labule (rufe fuska) a kansu. Allah (SWT) ya ce:

“And when you ask (his wives) for anything you want, ask them from behind a screen (Hijab)”. [Al- Ahzab: 53] The verse is clear in terms of its imposition of the screen (veil) on them. Allah (swt) says:

“Ya kai Annabi! Ka ce wa matayanka da 'ya'yanka mata da matan muminai su sanya mayafansu a jikinsu duka. Wannan ya fi kusa, domin a gane su, kada a cutar da su.” [Al-Ahzab: 59] Sun yi ra'ayin cewa ma'anar “su sanya mayafansu a jikinsu duka” ita ce su jefa shi a kan jikinsu, su rufe fuskokinsu da siffofinsu da shi. Sun ɗauka cewa mata a farkon Musulunci suna bin al'adar zamanin Jahiliyya, suna sanya riga da khimar (mayafin kai) ba tare da bambanci tsakanin mace 'yantacciya da baiwa ba, cikin rashin kamun kai. Matasan marasa kyau (na Madina) suna cin zarafin baiwoyi idan sun fita ta cikin itatuwan dabino a gonaki don biyan buƙatun jiki. Wani lokaci kuma suna cin zarafin matan 'yanci, suna ce cewa baiwoyi ne, suna cewa: “Mun zaci cewa fulani baiwa ce.” Saboda haka aka umurci matan 'yanci su bambanta kayan sawarsu da na baiwoyi, watau su sanya babbar riga mai faɗi (Ardiya) da lulluɓi (Malahif), su rufe kawunansu da fuskokinsu don su bayyana a matsayin masu kamun kai, kuma su yi tafiya da sauri don kada masu sha'awa su nemi wani abu daga gare su. Wannan an ɗauke shi a matsayin mafi dacewa domin a san su kuma kada a cutar da su. Wasu daga cikinsu sun ce, dangane da wannan ɓangare na ayar, cewa akwai ɓoye harafin la (na musanta) a ciki. Wato, ya fi dacewa mata masu kyau da marasa kyau kada a san su, don kada a tsokane su. Allah (SWT) ya kuma ce:

“Oh Prophet ! Tell your wives and your daughters and the woman of the believers to draw their cloaks all over their bodies. That will be better, that they should be known so as not to be annoyed.” [Al- Ahzab: 59] They maintained that the meaning of 'to draw their cloaks all over their bodies' is that they should cast it over their persons and conceal their faces and figures with them. They thought that women in the early period of Islam followed the custom in Jahiliyya, thus indecently wearing a chemise and a Khimar (head cover), with no difference between a free woman and a slave girl. The devious amongst the youth (of Madinah) used to molest the slave girls when they used to go out through the palm trees in the fields to answer the call of nature. Sometimes they would molest free women and claim that they were slave girls, they would say we thought that so and so is a slave girl. Free women were thus ordered to differ in their attire from the clothing of slave girls i.e. by wearing a loose outer garment (Ardiya) and cover (Malahif), and by covering their heads and faces in order to look modest and walk briskly so that the wishful do not desire anything of them. This was considered more appropriate so that they are recognised and not molested. Some amongst them say (with respect to the part of the verse); that they should be known that there is an elision of the la (of negation). In other words it is more appropriate that attractive and non-attractive women should not be recognised so that they are not antagonised. Allah (swt) also says:

“Kuma ku zauna a cikin gidajenku, kada ku yi kwalliya irin ta zamanin jahiliyya”. [Al-Ahzab: 33] Sun ce umarnin Allah ga mata su zauna a cikin gidajensu shaida ce ga lulluɓe fuska. Dangane da Sunnah kuwa, sun dogara ga riwayar da ke cewa Annabi ﷺ ya ce: “Mace (kanta) awra ce”, da kuma maganar Annabi ﷺ: “Idan wani daga cikinku (mata) yana da bawa na namiji da yake son ’yantar da kansa (ta hanyar sayen kansa) kuma yana da kuɗin, to ya kamata ku nisanci shi”. Haka kuma saboda abin da aka rawaito daga Umm Salama, wadda ta ce: Hafsa da ni muna zaune tare da Annabi ﷺ sai Ibn Umm Maktum ya nemi izinin shiga. Sai Annabi ﷺ ya ce: “Ku nisanci shi”. Sai na ce: “Ya Manzon Allah, shi makaho ne, ba ya gani.” Sai ya ce: “Shin ku ma makafi ne? Ba ku ganinsa?” Abu Dawud ya rawaito cewa: Al-Fadl ɗan Abbas yana tare da Annabi ﷺ a kan abin hawa, sai wata mace daga Banu Khath’am ta zo neman hukunci. Al-Fadl ya fara kallonta, ita kuma tana kallonsa, sai Manzon Allah ﷺ ya juya fuskar Al-Fadl daga gare ta. Jarir ɗan Abdullah ya ce: “Na tambayi Manzon Allah ﷺ game da kallon farat ɗaya (Nazrat al-Fuja’a), sai ya umarce ni da in juya ganina gefe.” An rawaito daga Ali (ra) cewa ya ce: “Manzon Allah ﷺ ya ce mini: ‘Kada ka biɗi kallo na biyu bayan na farko. Na farko an halatta maka, amma na biyu ba a halatta ba.’” Waɗannan su ne hujjojin waɗanda suke goyon bayan hijabi, suna cewa dukan jikin mace awra ne. Sai dai hujjoji ne da ba su dace da batun da aka kawo su dominsa ba, domin babu ɗaya daga cikinsu da ya shafi maudu’in da ake magana a kansa. Amma ayar hijabi da ayar “ku zauna a cikin gidajenku” babu wata alaƙa tsakaninsu da matan Musulmai kwata-kwata. Dukansu takamaimai ne ga matan Manzon Allah ﷺ kamar yadda ayar ta nuna a fili idan aka karanta ta cikakkiya. Ayar guda ɗaya ce da ke haɗe da juna ta fuskar kalmomi da ma’ana. Cikakken rubutun Ayar shi ne:

“And stay in your houses, and do not display yourselves as in the times of ignorance”. [Al- Ahzab: 33] They said that Allah's command to women to stay in their houses is an evidence for the veil. As for the Sunnah, they base their opinion on the narration that the Prophet (pbuh) said: “The woman (herself) is ‘Awrah”, and because of the Prophets saying: “If anyone of you (the women) has a (male) slave who wants to free Himself (by buying Himself) and He possessed the price, you should seclude yourself from Him”. And due to what has been narrated from Umm Salama who said: Hafsa and I were sitting with the Prophet (pbuh) when Ibn Umm Maktum asked permission to enter. So the Prophet said: “seclude yourselves from Him”. So I said “Oh Messenger of Allah. He is blind, He cannot see.” He (pbuh) said: “Are you both also blind. Can you not see Him?”. Abu Dawood narrated that: Al-Fadhl b. Abbas was the Prophet's riding partner when a woman from Banu Khath'am came seeking a Hukm. Al-Fadhl began looking at her and she at Him, so the Messenger of Allah made al- Fadhl turn his face away from her. Jarir b. Abdullah narrates: “I asked the Messenger of Allah about the sudden glance (Nazrat al-Fuja'a), so He instructed me to look the other way.” It has been narrated from Ali (ra) that He said: “The Messenger of Allah (pbuh) told me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.” These are the evidences of those who advocate Hijab and say that a woman's entire body is 'Awrah. However, they are evidences, which do not apply to the issue they are quoted for, because none of them relates to the subject at hand. As for the Ayah of Hijab and the verse “stay in your houses”, there is absolutely no connection between them and the wives of the Muslims. Both are specific to the wives of the Messenger (pbuh) as the verse explicitly indicates when it is read in full. It constitutes a single verse interlinked by words and meaning. The (full) text of the Ayah is:

"Ya ku waɗanda suka yi imani! Kada ku shiga gidajen Annabi, sai dai idan an yi muku izini zuwa abinci, (kuma) ba (da wuri ba) har ku jira shiryarsa. Amma idan an kira ku, sai ku shiga, idan kuma kun ci abinci, sai ku watse, ba tare da kun zauna don hira ba. Lallai wannan (hali) yana cutar da Annabi, shi kuwa yana jin kunya daga (gaya muku) ku tafi, amma Allah ba ya jin kunya daga faɗar gaskiya. Idan kuma kuna neman wani abu daga gare su (matan Annabi), ku roƙe su daga bayan labule (Hijabi), wannan shi ne mafi tsarki ga zukatanku da nasu. Ba ya halatta a gare ku ku cutar da Manzon Allah ﷺ, ba kuma ku aura matansa bayansa ba har abada. Lallai wannan a wurin Allah babban laifi ne." [Al-Ahzab: 53] Don haka ayar tana magana ne game da matan Annabi ﷺ kuma tana takamammen gare su kaɗai. Ba ta da alaƙa da matan Musulmai ko kowace mace banda matan Manzon Allah ﷺ. Abin da ke goyon bayan cewa wannan ayar takamammiya ce ga matan Manzon Allah ﷺ shi ne ruwaitar daga 'Aisha (ra) wadda ta ce: "Ina cin abinci (Hais) tare da Annabi ﷺ a cikin tasa. Umar ya wuce, sai Annabi ﷺ ya gayyace shi ya ci. Yatsana ya taɓa nasa, sai Umar ya ce: 'Da an ɗauki ra'ayina game da ku (matan Annabi), babu wanda zai sake ganin ku. Sai aka saukar da ayar labule (Hijabi)'." Haka kuma ana goyon bayan wannan da ruwaitar da Umar ya ce: "Ya Manzon Allah, mutumin kirki da mai fasikanci duk suna shiga wurinka. Ashe ba za ka ɓoye uwayen muminai ba?" Sai Allah ya saukar da ayar Al-Hijabi. Haka kuma an ruwaito cewa Umar ya wuce ta wurin matan Annabi ﷺ suna tare da mata a masallaci, sai ya ce: "Idan kuka ɓoye kanku, da kun fi matan sauran mutane daraja kamar yadda mijinku yake da matsayi a kan maza." Zainab (Allah ya yarda da ita) ta ce: "Ya ɗan Al-Khattab! Lallai kai ka fi damuwa da mu, alhali Wahayi yana sauka a gidajenmu." Ba da daɗewa ba bayan haka ne aka saukar da ayar Hijabi. Saboda haka, ma'anar ayar da waɗannan hadisai a bayyane take cewa an saukar da su ne game da matan Annabi ﷺ, ba ga wani ba.

“Oh you who believe! Enter not the Prophet's houses, except when permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without staying for a conversation. Verily, such (behaviour) annoys the Prophet, and He is shy of (asking) you (to go), but Allah is not shy of telling you the truth. And when you ask (his wives) for anything you want, ask them from behind a screen (Hijab) that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy the Messenger of Allah, nor that you should ever marry his wives after Him. Verily! With Allah that shall be an enormity”. [Al- Ahzab: 53] So the verse is a text concerning the wives of the Prophet (pbuh) and is specific only to them. It has no connection to the wives of the Muslims or to any woman other than the wives of the Messenger (pbuh). Supporting the fact that this verse is specific to the wives of the Messenger (pbuh) is the narration from 'Aisha (ra) who said: “I was eating food (Hais) with the Prophet (pbuh) in a dish. Umar passed by, so the Prophet (pbuh) invited Him in and He ate. My finger touched his, Umar said: ‘Had my view about you (the Prophets wives) been taken, no one should have seen you. Then the seclusion (Hijab verse) was revealed’”. This is also supported by the narration that Umar said: “O Messenger of Allah, the righteous person and the Fajir one are admitted to you. Have you not secluded the mothers of the believers?” Then Allah revealed the verse of al-Hijab. Also it was narrated that Umar passed by the Prophet's wives while they were with the women in the Mosque, He said: “If you secluded yourselves you would have status over the women as your husband has the status over the men.” Zainab (may Allah be pleased with her) said “O son of al-Khattab! Indeed you're more concerned about us while the Wahy comes down in our houses.” It was not long after that, that the Ayah of Hijab was revealed. Therefore, the text of the Ayah and these Ahadith are definite in meaning that they were revealed regarding the wives of the Prophet (pbuh) and for none other.

Dangane da ayar: "Kuma ku zauna a cikin gidajenku", ita ma tana takamaiman ce ga matan Manzon Allah ﷺ. Ga cikakken rubutun:

As for the verse: “And stay in your houses”, it is also specific to the wives of the Messenger (pbuh). The following is the complete text:

"Ya ku matan Annabi! Ba ku kamar kowace mace ba ce. In kun kiyaye taqwa (ga Allah), to kada ku yi magana cikin taushi, don kada wanda ke da cuta a zuciyarsa ya ji sha'awa, amma ku yi magana cikin kyakkyawar hanya. Ku zauna a gidajenku, kada ku bayyana kanku kamar yadda ake yi a zamanin jahiliyya, ku yi Salla, ku bayar da Zakka, kuma ku yi biyayya ga Allah da ManzonSa. Allah yana son kawai ya kawar muku da Rijs, ya ku mutanen gidan (Annabi), kuma ya tsarkake ku tsarkakewa cikakkiya." [Al-Ahzab: 32-33] Don haka, a bayyane yake cewa an saukar da ayar musamman game da matan Annabi ﷺ, domin jawabin an yi shi ne gare su kuma yana kebance da su; "Ya ku matan Annabi! Ba ku kamar kowace mace ba ce." Babu wata nassi da zai fi bayyana kuma ya nuna cewa an saukar da wannan ayar game da matan Annabi ﷺ kuma cewa tana kebance da su. Wannan fahimta tana samun tabbaci a cikin sashe na karshe na maganar Allah a karshen ayar kanta; "Allah yana son kawai ya kawar muku da Rijs, ya ku mutanen gidan (Annabi) ﷺ, kuma ya tsarkake ku tsarkakewa cikakkiya" [Al-Ahzab: 33]. A bayyane yake cewa wannan siffa tana kebance da matan Annabi ﷺ, kuma cewa Ya umarce su da abin da ya gabata domin cire musu rijs da tsarkake su, saboda su na cikin gidan Annabi ﷺ. Wannan kuma ayar da take biye da ita ta tabbatar da hakan. Bayan faɗinSa (swt): "kuma ya tsarkake ku tsarkakewa cikakkiya", Allah (swt) ya ce:

“Oh wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), be not soft of speech, lest He in whose heart is a disease should be moved with desire, but speak in a fitting manner. And stay in your houses, and do not display yourselves as in the days of ignorance (Jahiliyya), and perform As-Salat, and give Zakat and obey Allah and his Messenger. Allah wishes only to remove Ar-Rijs from you, Oh members of the household (of the Prophet) and to purify you with a thorough purification”. [Al- Ahzab: 32-33] Thus, it is explicit that the verse was specifically revealed concerning the Prophets wives because the speech is addressed to them and is specific to them; “Oh wives of the Prophet! You are not like any other women”. There cannot be a text more informative and indicative than the fact that this verse was revealed concerning the Prophet's wives and that it is particular to them. This understanding is confirmed in the last part of the speech of Allah at the end of the verse itself; “Allah wishes only to remove Ar-Rijs from you, Oh members of the household (of the Prophet) and to purify you with a thorough purification” [ Al- Ahzab: 33] It is clear that this description is specific to the wives of the Prophet and that He has instructed them with the foregoing in order to remove from them the rijs and purify them because they belong to the household of the Prophet. This has also been confirmed by the verse that directly follows it. After his (swt) saying: “to purify you with a thorough purification”, Allah (swt) says:

"Kuma ku tuna (ya ku mutanen gidan Annabi) abin da ake karantawa a cikin gidajenku na Ayoyin Allah da Al-Hikima. Lalle Allah Mai Tausasawa ne, Masani ne ga kowane abu" [Al-Ahzab: 34]. Ta haka ne Allah (SWT) yake tunatar da su cewa gidajensu su ne mahaifar wahayi (Wahy), kuma Ya umarce su da kada su manta da abin da ake karantawa a cikinsu na Alkur'ani.

“And remember (Oh you members of the Prophets household, that which is recited in your houses of the Verses of Allah and Al-Hikmah. Verily, Allah is Ever Most Courteous, Well-Acquainted with all things” [Al- Ahzab: 34] Thus, Allah (swt) reminds them that their houses are the cradle of revelation (Wahy) and He has commanded them not to forget what is recited in them from the Qur'an.

Waɗannan ayoyi biyu a fili suke cewa suna magana ne a kan matan Annabi, kuma an keɓe su ne gare su. Babu wata alama a cikin ayoyin biyu da ke nuna cewa umarnin an yi shi ne domin wasu Musulmi mata banda matan Annabi ﷺ. Akwai wasu ayoyi kuma waɗanda aka keɓe ga matan Manzon Allah ﷺ, kamar faɗar Allah (SWT): "Kuma ba ku da hakkin ku auri matansa bayan rasuwarsa." Don haka ba a halatta matan Annabi ﷺ su yi aure bayan rasuwarsa ba, sabanin misalin Musulmi mata waɗanda za su iya yin aure bayan rasuwar mazajensu. Duka ayoyin hijabi biyu an keɓe su ga matan Annabi ﷺ, kamar yadda ayar da ta hana aurensu bayan Annabi ﷺ ita ma take.

These two verses are clear in that they concern the Prophet's wives and that they are specific to them. There is no indication in any of the two verses that the command is intended for Muslim women other than the Prophet's wives. There are yet other verses which are specific to the wives of the Messenger (pbuh) such as the saying of Allah (swt): “And nor that you should ever marry his wives after Him”. So it is not permitted for the Prophet's wives to marry after Him contrary to the example of Muslim women who can get married after the death of their husbands. Both verses of Hijab are specific to the Prophet's wives just as the verse, which prohibits their marriage after the Prophet.

Ba daidai ba ne a ce a cikin wannan mahallin cewa abin da ya fi muhimmanci shi ne ma'anar lafazi gabaɗaya, kuma ba ya da muhimmanci sosai cewa sababi ya keɓanta. Har ila yau, a ce sababin saukar ayoyin shi ne matan Manzon Allah ﷺ, amma waɗannan ayoyi gabaɗaya ne ga matan Manzon Allah ﷺ da wasu, wannan ba gaskiya ba ne, domin sababin saukar wahayi wani abu ne da ya faru. Don haka, abin da ya faru shi ne sababin saukar wahayi. Dangane da halin da ake ciki a nan, matan Manzon Allah ﷺ ba su zama wani abu da ya faru ba, a maimakon haka lamari ne na nassi keɓantacce da aka saukar game da mutane keɓantattu waɗanda aka bayyana sunansu. Saboda haka Allah (SWT) ya ce: "Ya ku matan Annabi! Ba ku kamar kowace mace ba ce." Ya kuma ce: "Kuma idan kun nemi wani abu a wurinsu, to ku roƙe su daga bayan labule." Kalmar fuwa, "su" (Hunna), tana nufin matan Annabi ﷺ kuma tana keɓe su ban da wasu. Sannan sai maganar Allah: "Kuma bai dace ba a gare ku ku cutar da Manzon Allah ﷺ," wanda ke sanar da mu dalilin (Illa) sanya musu hijabi. Duk wannan yana nuna cewa ayoyi biyun nassoshi ne da suka zo game da matan Manzon Allah ﷺ. Saboda haka, ƙa'idar: Abin da ya fi muhimmanci shi ne ma'anar lafazi gabaɗaya ba keɓancewar sababi ba (Al-'ibra bi 'umum al-lafz la bi khusus as-sabab) ba ta shafi waɗannan ayoyi biyu ba.

It is not correct to say in this context that what matters is that the expression is general and that it matters little that the cause is specific. And that the cause (Sabab) of the revelation of the verses is the Prophet’s wives but these verses are general (Aam) to the Prophet's wives and others. This is not true, because the cause (Sabab) of revelation is an event that has happened. Thus, the event is the cause (Sabab) of revelation. With regards to the situation here, the wives of the Messenger (pbuh) do not constitute an event that has happened, rather it is a case of a specific text that has been revealed concerning specific persons whose identity has been stated. Thus, Allah (swt) said: “Oh wives of the Prophet! You are not like any other women.” He also said: “And when you ask them for anything you want.” The personal pronoun they (Hunna) refers to the Prophet's wives and designates them to the exclusion of others. And that is followed by Allah's saying: “And it is not (right) for you that you should annoy Allah's Messenger”, which informs us of the reason (Illa) for their veil (Hijab). All of this indicates that the two verses are texts that have come concerning the wives of the Messenger (pbuh). Therefore, the principle: What matters is the generality of expression and not the specificity of the cause (Al-'ibra bi 'umum al'lafz la bi khusus as-sabab) does not apply to these two verses.

Haka kuma, ba za a ce khitabin da ake yi wa matan Manzon Allah ya zama khitabi ga matan Musulmi ba, saboda kasancewar wani khitabi da aka yi wa wani takamaiman mutum ya zama magana ga muminai kawai, yana shafar Manzon Allah Muhammadu ﷺ ne kawai. Ba ya hada matansa. Saboda haka, khitabin da ake yi wa Manzon Allah ﷺ (SWT) magana ce ga muminai. Amma khitabin da ake yi wa matansa, takamaimai ne a gare su, domin Manzon Allah ﷺ kadai ne abin koyi a kowane khitabi, aiki ko shiru, muddin ba ya hada da abubuwan da suka kebanta da shi ba. Matan Manzon Allah kuwa ba abin koyi ba ne, saboda Allah (SWT) yana cewa:

Similarly, it should not be said that the speech (Khitab) to the wives of the Messenger is an address to Muslim women because the fact that a specific address for a specific person is a speech for the believers only pertains to the Messenger Muhammad (pbuh). It does not include his wives. Therefore, the speech (Khitab) to the Messenger (swt) is speech to the believers. As for the address to his wives, it is specific to them because only the Messenger (pbuh) is the object of emulation in each address, action or silence, as long as it does not include those things that are particular to Him. As for the wives of the Messenger they are not the object of emulation because Allah (swt) says:

"Hakika a cikin Manzon Allah kuna da kyakkyawan misali" [Al-Ahzab: 21]. Ba daidai ba ne a ce ya kamata a koyi da matan Annabi, ta ma'anar cewa ana yin wani aiki saboda sun yi shi, ko kuma a mallaki wata halayya saboda an siffanta su da ita. Wannan yana shafar Manzon Allah ﷺ ne kawai, domin shi ba ya bin komai sai wahayi. Haka kuma, ba za a ce tunda su matan Manzon Allah ﷺ ne kuma tsarkaka ne, kuma tunda an karanta wahayi a gidajensu kuma an umarce su da zama a keɓe (Hijabi), to sauran matan Musulmi ma sun fi cancanta (Bab-awla) su zauna a keɓe (Hijabi). Ba za a iya da'awar haka ba saboda dalilai biyu: Na farko: wannan hukunci ba ta hanyar mafi cancanta ba ne, domin ƙa'idar mafi cancanta (Al-awla) ita ce Allah ya hana wani ƙaramin al'amari, sannan hakan ya zama haramcin babban al'amari ta hanyar mafi cancanta (Min bab awla), kamar faɗar Allah (SWT):

“Indeed in the Messenger of Allah you have a good example” [Al- Ahzab: 21] It is not right that the Prophet's wives should be emulated, in the sense that an action is done because they did it, or an attribute should be possessed because they have been characterised with it. This only pertains to the Messenger (pbuh) because He (pbuh) doesn't follow anything but the revelation. Likewise, it should not be said that since they are the wives of the Messenger and they are pure, and since the revelation has been recited in their houses and they have been required to seclude (Hijab) themselves, then other Muslim women by greater reason (Bab-awla) should be required to stay in seclusion (Hijab). This cannot be claimed for two reasons: Firstly: this judgement is not by way of greater reason because the (principle) of greater reason (Al-awla) is that Allah forbids a small issue which then becomes prohibition of a large issue by greater reason (Min bab awla), such as the saying of Allah (swt):

"Kada ka ce musu ko da kalma ta rashin girmamawa (uff)" [Al-Isra: 23] Don haka, bisa dalili mafi karfi, mutum bai kamata ya yi wa iyayensa duka ba. Ana fahimtar ka'idar dalili mafi karfi daga mahallin magana, kamar fadin Allah (SWT):

“Say not to them a word of disrespect (uff)” [Al- Isra: 23] Thus, by greater reason a person should not beat his parents. The principle of greater reason is understood from the context of the statement such as the saying of Allah (swt):

“Daga cikin Ahlul Kitab (Yahudawa da Nasara) akwai wanda idan aka amince masa da kintare (dukiya mai yawa), zai mayar da ita da sauki; kuma daga cikinsu akwai wanda idan aka amince masa da dinari guda na azurfa, ba zai mayar da shi ba.” [Al-Imran: 75] Biyan abin da ya gaza kintare yana da cancanta ta fi karfi, kuma rashin biyan abin da ya zarce dinari guda (dinari) yana da cancanta ta fi karfi. Ayar hijabi ba irin wannan ba ce, domin tsarin ayar ba ya nuna komai face matan Annabi ﷺ, kuma ba ya nuna wata fahimta daban. Maganar “matan Annabi ﷺ” suna ne da aka kayyade, wanda ba zai iya da wata fahimta daban ba (musamman fahimta ta akasi). Don haka maganar tana takamaimai ne ga abin da nassi ya zo dominsa, kuma ba ta shafar kowa ba, ko ta samu wata ma’ana daban. Babu wata matsala ko kadan da ke tasowa a ayar ta hanyar cancanta ta fi karfi, ko dai ta fuskar lafazin ayar ko tsarinta.

“Among the people of the Scripture (Jews and Christians) is He who, if entrusted with a qintar (of wealth), will readily pay it back; and among them there is He who, if entrusted with a single silver coin, will not repay it”. [Al- Imran: 75] The payment of less than a qintar is by greater reason and the non-payment of more than a silver coin (Dinar) is by greater reason. The verse of Hijab is not of this type because the sequence of the verse does not indicate anything other than the Prophet's wives nor does it indicate any other understanding. The expression 'wives of the Prophet' is a defective noun which cannot have any other understanding (particularly an opposite understanding). The statement is thus specific to the thing for which the text has come and does not extend to anyone else or have any other meaning. There is absolutely no issue arising in the verse by way of greater reason, whether in terms of the wording of the verse or its sequence.

Na biyu: waɗannan ayoyi biyu umarni ne ga takamaiman mutane waɗanda aka bayyana su da wasu siffofi nasu na musamman. Saboda haka, umarnin ba zai taɓa kasancewa ga mutanen da ba su ba, ko ga mutanen da suka fi su daraja ko waɗanda suka ƙasa da su ba, domin bayanin takamaimai ne. Umarni ne ga matan Manzon Allah ﷺ, domin ba su kama da kowace mace ba, kuma wannan aikin yana ɓata wa Manzon Allah ﷺ rai.

Secondly: those two verses are an instruction to specific persons who have been identified by their particular attributes. The instruction, therefore, can be at no time for people other than them, nor for people superior or inferior to them, because it is a specific description. It is an instruction to the wives of the Messenger (pbuh), as they are not like any other women and because this action annoys the Messenger.

Aikace-aikacen ka'idar nan: ‘Abin da ke da muhimmanci shi ne faɗin lafazin gabaɗaya, ba ƙayyadaddun dalilin saukar ayar ba' an ƙaryata shi, haka nan batun koyi da matan Manzon Allah ﷺ. Bugu da ƙari, la'akari da cewa wasu mutane ban da matan Annabi ﷺ sun fi dacewa da hukuncin, shi ma an ƙaryata shi, kuma an tabbatar da cewa nassin yana bayyana a fili game da matan Manzon Allah ﷺ. Saboda haka, waɗannan ayoyi biyu an keɓe su ga matan Manzon Allah ﷺ, kuma ba su shafi matan Musulmi ta kowace hanya ba. Daga wannan ne ake iya tabbatarwa cewa hijabi an keɓe shi ga matan Manzon Allah ﷺ, haka nan umarnin zama a cikin gida ma an keɓe shi a gare su.

The application of the principle: ‘What matters is the generality of expression and not the specificity of the cause' has been disproved as well as the question of emulating the wives of the Messenger (pbuh). Additionally the consideration of people other than the Prophet's wives by greater reason has also been refuted, and it has been established that the text is definite in its reference to the wives of the Messenger (pbuh). It follows therefore that those two verses are specific to the wives of the Messenger (pbuh) and they definitely do not include Muslim women in any way whatsoever. From this, it can be determined that Hijab is specific to the wives of the Messenger (pbuh) and the order to remain in the house is also specific to them.

Game da aya ta biyu, wadda ita ce maganar Allah (swt): "su ja mayafansu (Jalabeeb) a kan jikunansu duka", ba ta nuna rufe fuska ko kaɗan ba. Ba a fuskar lafazinta (Mantuq) ba, ba kuma a fuskar fahimtarta (Mafhum) ba. Haka kuma babu wata kalma da take nuna haka, ko dai ita kaɗai ko cikin jumla, idan dai sababin saukar aya (Sabab) ya inganta. Aya tana cewa: "su ja mayafansu (Jalabeeb) a kan jikunansu duka". Ma'anarta ita ce mata su saukar da mayafansu daga (Min) kansu a kan jikunansu, kuma harafin (Min) a nan ba don ɓangare ake amfani da shi ba, sai dai don bayani (Lil-bayan), wato su saukar da shi a kan jikunansu. Rage rufi na nufin a bar shi ya zube ƙasa. Rage tufafi na nufin a bar tufafin su zube ƙasa, kuma "sun rage tufafinsu" na nufin sun bar su sun zube ƙasa. Jilbab shi ne abin rufewa (Milhafa), ana amfani da shi wajen ɓoye riga da sauran tufafi. Yana iya kasancewa tufafin da ke rufe dukkan jiki. An faɗa a cikin ƙamus na al-Qamus al-Muhit cewa: Jilbab yana kama da Sirdab ko Sinmar, wato riga ko babban tufa da mace take sawa a ƙarƙashin abin rufewa (Milhafa), wato wanda yake ɓoye tufafinta kamar rufi. Al-Jawhari ya faɗa a cikin al-Sihah (wani ƙamus) cewa: Jilbab shi ne abin rufewa (Milhafa), wasu kuma suna cewa shi ne zane (Mulaah). An ambaci Jilbab a cikin Hadisi da ma'anar Mulaah (zane) wanda mace take naɗewa a kan tufafinta. An karɓo daga Umm Atiyya (ra.) cewa: "An umarce mu da mu fitar da matan da suke al'ada da matan da suke sanye da mayafi zuwa taron addini da addu'o'in Musulmi a ranakun idi biyu. Matan da suke al'ada an umarce su su nisanci salla, su halarci albarkar da kiran Musulmi." Sai na ce: "Ya Manzon Allah! Me zai faru idan ɗayanmu ba ta da Jilbab?" Sai ya ce: "Ta sa Jilbab ɗin 'yar'uwarta." Wannan yana nufin cewa ba ta da riga da za ta sanya a kan tufafinta don fita. Saboda haka, Annabi ﷺ ya umarce ta da ta aro daga 'yar'uwarta, wadda za ta sanya a kan rigarta. Ayar tana nuna a fili cewa Allah (SWT) ya umarci Annabi ﷺ ya gaya wa matansa da matan Musulmai da 'ya'yansu mata su sanya riguna a kan tufafinsu, waɗanda suke kai har ƙasa, kamar yadda hadisin Ibn Abbas ya tabbatar: "Jilbab shi ne Rida (babban zane) wanda yake rufewa daga sama zuwa ƙasa." Saboda haka ayar tana nuna cewa Jilbab, wato babban tufa, ya kamata a janyo shi har ƙasa (ƙafafu), kuma ba ya nuna komai banda haka. Idan haka ne, ta yaya za a fahimci cewa jefa tufafin waje (Jalabeeb) a kan jikinsu yana nufin jefa su a kan fuskokinsu? Ko yaya aka fassara kalmar Yudnina (janyowa ƙasa) ko kalmar Jilbab a cikin ma'anar harshe (Ma'na loghawi) da ma'anar fiqhu, ayar ta tanadi janyo tufa ƙasa. Janyowa ƙasa ba zai iya nufin komai ba sai janyo tufa zuwa ƙasa (ƙafafu), ba ɗagawa zuwa kai ba. Saboda haka, babu wata hujja a cikin wannan ayar da za ta tabbatar da Hijabi. Haka kuma babu ko kama da hujja, ta kowace fuska. Kalmomi da jimlolin Alkur'ani ana fassara su ne bisa ma'anarsu ta harshe da ta fiqhu, kuskure ne a fassara su ta wata hanya dabam. Ma'anar harshe a fili take tana nuna cewa an umarci mata su jefa tufafinsu na waje (Jalabeeb) a kan jikinsu, su saukar da tufarsu a kan tufafinsu har ƙasa har ƙafafunsu su rufe. Wannan ma'ana, ta fuskar barin Jilbab ya janyo ƙasa, tana nan a cikin hadisi mai daraja. An ruwaito daga Ibn Umar cewa Manzon Allah ﷺ ya ce: "Ranar Alƙiyama, Allah ba zai duba da rahama ga wanda ya ja tufarsa a bayansa cikin girman kai ba." Ummu Salama ta tambaya: "Me mata za su yi da ƙarshen tufafinsu?" Sai ya amsa: "Su ƙara tsawon ƙarshensu da tsayin tafin hannu." Ta ce: "To, ƙafafunsu za su bayyana!" Sai ya ce: "Su ƙara tsawon hannu daga gwiwar hannu zuwa ƙarshen yatsa, kuma kada su wuce haka." [Tirmizi] Wannan yana game da ayoyin da waɗanda suke ɗaukar su a matsayin hujja suke cewa Allah ya wajabta wa mata Musulmi hijabi. Amma game da hadisan da ake amfani da su wajen tabbatar da hijabi, ba sa nuna haka. Annabi ﷺ ya ce: "Idan wani daga cikinku (mata) yana da bawa na miji wanda yake son ya 'yanta kansa ta hanyar sayen kansa, kuma ya mallaki kuɗin, to ku nisanci shi."

Kuma saboda abin da Umm Salama ta ruwaito, ta ce: Hafsa da ni muna zaune tare da Annabi ﷺ sai Ibn Umm Maktum ya nemi izinin shiga. Sai Annabi ﷺ ya ce: “Ku ɓoye kanku daga gare shi.” Sai na ce: “Ya Manzon Allah! Shi makaho ne, ba zai iya ganinmu ba.” Sai ya ce: “Shin ku ma makafi ne? Ba ku iya ganinsa ba?” Abu Dawud ya ruwaito cewa: Al-Fadl ɗan Abbas a lokacin shi ne mai hawa tare da Annabi ﷺ, sai wata mace daga Banu Khath'am ta zo neman hukunci. Al-Fadl ya fara kallonta, ita kuma ta kalle shi, sai Manzon Allah ﷺ ya juya fuskar al-Fadl daga gare ta. Jarir ɗan Abdullah ya ruwaito: Na tambayi Manzon Allah ﷺ game da kallon kwatsam, sai ya umarce ni da in juya ganina zuwa wata hanya. An ruwaito daga Ali cewa ya ce: Manzon Allah ﷺ ya ce mini: “Kada ka bi kallon farko da kallo na biyu. Na farko an halatta maka, amma na biyu ba a halatta ba.” Babu wata alama a cikin waɗannan hadisai da ke nuna cewa mata Musulmi su ɓoye kansu. Musamman, hadisin Umm Salama da yadda Annabi ﷺ ya nemi Hafsa da ita su ɓoye kansu, da’if ne (raunana) kuma ba za a iya kafa shi a matsayin hujja ba. Bugu da ƙari, hadisin ya keɓance ga matan Annabi ﷺ, domin nassi ne game da Umm Salama da Hafsa. Game da abin da aka ruwaito cewa Aisha ta ce: “Mahayi yana wucewa da mu alhali muna tare da Annabi ﷺ cikin tufafin ihram (na Hajji). Idan ya zo kusa da ɗaya daga cikinmu, sai mu ja jilbabinmu daga kanmu zuwa fuskarmu. Da ya wuce, sai mu bayyana (fuskarmu).” Wannan yana sabawa abin da Bukhari ya ruwaito daga Ibn Umar cewa Annabi ﷺ ya ce: “Mai ihram (mace cikin ihram) kada ta rufe fuskarta, kada kuma ta saka safar hannu.” Ibn Hajar a cikin Fath al-Bari ya ce: “Ana ɗaure niqabi ko khimar daga hanci ko ƙasa da idanu.” Ga yadda Hadisin 'Aisha (ra) ya nuna cewa mata a cikin halin Ihram sun rufe fuskokinsu lokacin da wata jama'a ta mahayan doki suka wuce su. Hadisin Ibn Umar kuma yana nuna haramcin sanya Niqab wanda kawai yake rufe rabin fuska na ƙasa. Ta yaya za a iya hada wannan da batun rufe fuska gaba ɗaya ta hanyar sauke tufa a kan fuska? Idan aka duba hadisai biyun a bayyane yake cewa Hadisin 'Aisha yana da lahani domin ruwayar Mujahid ce daga 'Aisha. Yahya b. Sa'id al-Qattan ya ambata cewa Mujahid bai ji kai tsaye daga 'Aisha ba. Amma Hadisin Ibn Umar wanda Bukhari ya ruwaito yana da inganci (Sahih). Don haka Hadisin 'Aisha ana watsi da shi saboda rauni ne kuma yana karo da Hadisi ingantacce (Sahih). Saboda haka ba a amfani da shi a matsayin hujja. Game da Hadisin da al-Fadhl b. al-Abbas yake ciki, babu wata alama a cikinsa da ke sa Hijabi ya zama wajibi. Akasin haka, hujja ce cewa Hijabi ba wajibi ba ne, domin matar Khath'ami tana tambayar Annabi game da wani al'amari alhali fuskarta a bude take. Wannan ya tabbata ta hanyar cewa al-Fadhl yana kallonta. Wata ruwaya ta daban ta wannan Hadisin ta ce: "Sai Annabi ya kama gemun al-Fadhl ya juyar da fuskarsa zuwa daga wancan gefen." Wannan labari Ali b. Abi Talib ne ya ruwaito shi, wanda ya ƙara da cewa: "Al-Abbas ya ce wa Annabi: 'Ya Manzon Allah, don me ka juya wuyan dan uwanka?' Ya amsa (SAW): 'Na ga wani saurayi da wata budurwa a irin wannan hali har na ji tsoron abin da Shaidan zai iya yi musu.'" Hadisin matar Khath'ami hujja ce na rashin Hijabi, ba hujja ce a kansa ba. Wannan saboda Annabi (SAW) yana kallonta alhali fuskarta a bude take. Amma game da juyar da kallon al-Fadhl da Annabi ya yi, hakan saboda ya lura cewa yana kallonta, ita kuma tana kallonsa, cikin sha'awa, kamar yadda ruwayar Ali ta nuna: "Na ji tsoron abin da Shaidan zai iya yi musu." Saboda haka, Shi (ﷺ) ya karkatar da idanun al-Fadhl saboda yana kallon ta da sha'awa, ba kawai kallo ba. Kallon mai sha'awa, koda kuwa a fuska da hannaye ne, haram ne. Amma kallon ba zato ba tsammani (Nazrat al-faja'a), Annabi (ﷺ) ya umarci Jarir da ya juyar da idonsa ko ya sunkuyar da shi. Wannan shi ne irin sunkuyar da ido da aka ambata a cikin Alkur'ani.

"Qul lil-mu'minina yaghuddu min absarihim" [An-Nur: 30] Abin da ake nufi a nan shi ne kallon bazata zuwa wani abu banda hannaye da fuska, wanda hakan ya zama 'Awrah, ba kallon hannaye da fuska ba. Wannan saboda kallon hannaye da fuska yana halal ko kallon ya kasance bazata ko a'a, kamar yadda hujjar halaccin kallon mace take a cikin wannan Hadisin na al-Khath'amiyya da aka ambata. Haka kuma ana tabbatar da hakan da cewa Manzon Allah ﷺ yana duban fuskokin mata lokacin da suka yi masa Bai'a da kuma lokacin da yake musu wa'azi. Duk wannan yana nuna cewa abin da ya kamata mutum ya yi taka-tsantsan da shi shi ne kallon bazata zuwa wani abu banda hannaye da fuska. Dangane da Hadisin Ali: "Kada ka biye wa kallo na farko da kallo na biyu." Wannan hani ne daga maimaita kallo, ba daga kallo kawai ba.

“Tell the believing men to lower from their gaze” [An -Nur: 30] What is intended here is the sudden look at other than the hands and face which constitutes the 'Awrah and not looking at the hands and face. This is because looking at the hands and face is permitted irrespective of whether it is sudden or not, as evidenced by the permissibility of looking at a woman in the aforementioned Hadith of al-Khath'amiyya. This is also proven by the fact that the Prophet (pbuh) used to look at the faces of women when they gave Bay’a to Him and when He preached to them. All of which indicates that what one needs to be careful about is the sudden look at other than the hands and face. As for the Hadith of Ali: “Do not follow up the (first) glance with a second look.” This is a prohibition from looking repeatedly and not from the mere look.

Saboda haka, babu wata hujja da za a iya samu a cikin Hadisan da waɗanda ke da'awar cewa Allah (SWT) ya shar'anta Hijabi suka ambata, da za ta wajabta rufe fuska. Don haka, a bayyane yake cewa babu wata hujja da ke nuna cewa Allah (SWT) ya wajabta Hijabi ga mata Musulmi, ko kuma cewa hannaye da fuska ya kamata a ɗauka a matsayin 'Awrah, a cikin salla ko a wajenta. Hujjojin da suke kawowa ba su da ƙwaƙƙwarar dalili na cewa Hijabi wajibi ne. Suna da rauni a ruwayarsu da kuma a hankalce.

Thus, no evidence can be found to oblige Hijab (face covering) in the Ahadith which have been quoted by those who claim Allah (swt) has legislated Hijab. Therefore, it becomes clear that there is no evidence to say Allah (swt) has made Hijab obligatory for Muslim women or that the hands and the face should be considered as 'Awrah, whether inside or outside prayer. The evidences which they quote have no strong reason for concluding that Hijab is compulsory. They are weak in narration and weak in reasoning.

Dangane da hannaye da fuska cewa ba su cikin 'Awrah, da kuma izinin da mace take da shi na fita zuwa kowane kasuwa da hanya tana bude hannayenta da fuskarta, wannan an tabbatar da shi daga Alkur'ani da Hadisi.

As for the hands and face not being part of the 'Awrah and the permission for women to go out to any marketplace and roadway with her hands and face uncovered, this is proven from the Qur'an and Hadith.

Dangane da Alƙur'ani, Allah (SWT) yana cewa:

As for the Qur'an Allah (swt) says:

“Kuma kada su nuna adonsu (zeena) sai abin da ya bayyana daga gare shi, kuma su saukar da mayafansu (khumur) a kan wuyoyinsu da kirjinsu (juyub)” [An-Nur: 31] Allah (SWT) ya hana matan muminai nuna adonsu (zeena), wato ya hana su nuna wurin adonsu (zeena), domin shi ne abin da haramcin ya shafa. Ya keɓe daga wurin adonsu abin da ya bayyana daga cikinsa, kuma wannan keɓewa ce bayyananniya. Wannan na nufin cewa akwai wani ɓangare na adon mace da ake nunawa, kuma ba ya cikin haramcin gabaɗaya na nuna wuraren adon mace. Babu sauran abin da za a ce game da wannan. Don haka, Allah ya haramta wa mata nuna adonsu sai dai abin da ya bayyana daga gare shi. Amma game da waɗanne sassa ake nufi da: “sai dai abin da ya bayyana daga gare shi” [An-Nur: 31], tafsirinsa dole ne a mayar da shi ga abubuwa biyu. Na farko, ga tafsirin da aka riƙa karɓa daga magabata (Tafseer Manqul), na biyu kuma ga abin da aka fahimta daga kalmar: “abin da ya bayyana daga gare shi”; da kuma aikace-aikacen hakan a kan abin da matan Musulmi suke nunawa a gaban Annabi (ﷺ), a zamaninsa da kuma a lokacin saukar wannan ayar.

“And they do not show off their charm (Zeena) except only that which is apparent and let them draw their head coverings (khumur) over their necks and bosoms (juyub)” [An- Nur: 31] Allah (swt) forbade believing women from displaying their charms (Zeena) i.e. forbade them from showing the place of their charm (Zeena) since this is what the prohibition is from. He excluded from the place of their charms that which is apparent from it, and this is an explicit exception. This means that there is a part of the woman's charm which is shown, and does not come under the (general) prohibition of women displaying the places of their charms. Nothing more remains to be said about this. So, Allah has forbidden women from displaying their Zeena except that which is apparent from it. As for which parts are intended by: “except only that which is apparent from it” [An- Nur: 31] its interpretation must be referred to two matters. First, to the transmitted tafseer (Tafseer Manqul) and secondly to what was understood from the expression: “that which is apparent from it”; and its application to what the Muslim women used to display in the presence of the Prophet (pbuh), in his time and in the time of the revelation of this verse.

Dangane da abin da aka riwaito, an rawaito cewa Ibn Abbas a cikin tafsirin wannan ayar ya fassara maganar "abin da yake bayyana daga gare ta" da cewa yana nufin hannaye da fuska. Wannan ra'ayi ya zama sananne a tsakanin masu tafsiri. Imam Ibn Jarir at-Tabari ya ce: "Mafi daidaitar wadannan ra'ayoyi shi ne wanda ya bayyana cewa abin da ake nufi shi ne hannaye da fuska", kuma Qurtubi ya ce: "Tunda fuska da hannaye, bisa al'ada da kuma a lokacin ibada kamar aikin Hajji da Salla, su ne mafi yawan abin da ake gani, to keɓancewar tana nufin su." Imam al-Zamakhshari ya ce: "Mace ba ta da zabi face ta yi ayyuka da hannayenta, kuma ta bude fuskarta musamman idan dole ne ta bada shaida, ko a yi mata shari'a, ko ta yi aure, ko kuma idan an tilasta mata tafiya a kan titina tana nuna kafafunta, musamman wadanda suke cikinsu matalauta." Wannan shi ne ma'anar: "sai dai abin da yake bayyana daga gare ta."

As for what has been transmitted, it is narrated that Ibn Abbas in the tafseer of this verse took (the expression) “that which is apparent from it” to mean the hands and face. This opinion became commonly held by the mufassireen. Imam Ibn Jarir at-Tabari says: “The most correct of these views is that which states that the intended meaning is the hands and face”, and Qurtubi said: “Since the face and hands are, by custom and during worship such as in Hajj and Salat, most ordinarily displayed then the exception must refer to them.” Imam al-Zamakhshri said: “A woman has no choice but to do things with her hands and by uncovering her face especially when she has to testify, is being tried, is getting married, or when she is forced to walk in the streets displaying her feet, especially those amongst them who are poor.” This is the meaning of: “except that which is apparent from it”.

Abin da ake fahimta daga maganar "abin da yake bayyana daga cikinsa" a bayyane yake cewa abin da ya kasance yana bayyana a lokacin saukar wannan ayar shi ne hannaye da fuska. Mata sun kasance suna bayyana fuskokinsu da hannayensu a gaban Manzon Allah ﷺ, kuma bai hana su yin haka ba. Suna bayyana fuskokinsu da hannayensu a kasuwa ko a kan hanya. Irin waɗannan lamura ba su ƙidayuwa. Ga kaɗan daga cikin misalai:

As for what is understood from the expression “that which is apparent from it”, it is clear that what used to be apparent in the time of the revelation of this verse is the hands and face. Women used to show their face and hands in his (pbuh) presence and He did not object to their doing so. They used to uncover their face and hands in the market or on the road. Such incidents are innumerable. Here are a few examples:

1. Jabir b. Abdullahi ya ce: "Na halarci sallar Idi tare da Manzon Allah (ﷺ). Ya fara sallar kafin hudubar, ba tare da kiran sallah ko iqama ba. Sannan ya tashi, yana jingina a kan Bilal, ya yi wa wadanda ke gabansa wa'azi, ya umarce su da tsoron Allah, ya kuma karfafa musu gwiwar biyayya gare Shi. Ya kara yi musu gargadi da tsawatarwa. Sannan ya ci gaba har ya zo wurin mata, ya yi musu magana yana cewa: 'Ku yi sadaka, domin tabbas yawancinku makamashin wutar Jahannama ne.' Sai wata mace mai baƙar fata daga cikin matan da ke tsakiyar taron ta tashi ta ce: 'Don me haka, ya Manzon Allah?' Ya amsa: 'Saboda kuna yawan korafi, kuma kun ki yarda da kyakkyawar mu'amalar mazajenku.' Jin haka ke nan, matan suka fara jefa kayan adonsu a matsayin sadaka a kan zanen Bilal (da aka shimfiɗa)." 2. 'Ata'u b. Rabah ya ruwaito cewa: "Ibn Abbas ya ce mini: 'Ko in nuna maka wata mace da za ta shiga Aljannah?' Na ce: 'Eh.' Ya ce: 'Wannan baƙar mace ta zo wurin Annabi (ﷺ) ta ce: "Ina fama da farfadiya, kuma tana sa a tonu jikina, don haka ka roƙa wa Allah dominina." Sai ya ce mata (ﷺ): "In kin yi haƙuri, Aljannah za ta zama taki. Idan kuma kina so, zan roƙi Allah ya warkar da ke." Sai ta ce: "Zan yi haƙuri." Ta ce: "Amma ina tonuwa, don haka ka roƙa wa Allah kada in tonu." Sai ya (ﷺ) yi mata addu'a.'" 3. Fatimah b. Qais ta ruwaito cewa Abu Amr b. Hafs ya sake ta talaka sau uku (da kalmomi uku) yayin da yake nesa da gida. Sai ta je wurin Manzon Allah (ﷺ) ta ambace masa haka. Sai ya umarce ta da ta yi idda a gidan Umm Shareek, amma daga baya ya ce: "Wannan mace ce da sahabbaina ke ziyarta. Don haka ki fi dacewa ki yi wannan lokacin a gidan Ibn Umm Maktum, domin shi makaho ne, za ki iya cire tufafinki kuma ba zai gan ki ba." Saboda haka Annabi ﷺ ya amince da 'yar Qays ta kasance a gani ga maza lokacin da ya umarce ta ta yi iddah a gidan Umm Shareek. Amma bai amince ta cire tufafinta a gidan Umm Shareek ba alhali maza suna zuwa gidan, don kada abin da aka haramta ya bayyana daga gare ta, sai ya umarce ta ta koma ta yi iddah a gidan Ibn Umm Maktum.

1. Jabir b. Abd Allah said: “I attended prayer on Eid day with the Messenger of Allah (pbuh). He commenced with the prayer, before the Khutbah, without any Adhan or Iqamah. Then He rose, leaning on Bilal and addressing those present before Him, commanded them to fear Allah and exhorted them to obey Him. He further admonished and warned them. Then He moved on until He came to the women whom He addressed saying: “Give charity, for verily most of you are fuel for the hellfire”, whereupon there arose from among the middle ladies congregation, a dark-cheeked woman who said: “Why is that, Oh Messenger of Allah”? He replied: “Because you women make too many complaints, and you refuse to acknowledge your husband’s good treatment”. Upon hearing this the women began tossing their jewellery in charity upon Bilal's (outspread) cloth.” 2. Narrated by 'Ata'a b. Rabah who said: “Ibn Abbas said to me; Shall I show you a woman who will go to Paradise (Jannah)”? I said: “Yes.” He said: “This black woman came to Prophet and said: 'I have epilepsy and I get uncovered, so make dua to Allah for me'. So He (pbuh) said to her: “If you will be patient the Paradise (Jannah) shall be yours. And if you want I will make dua to Allah to cure you”. So she said: 'I will be patient'. She said: 'I get uncovered so make dua to Allah that I don't uncover myself'. So He (pbuh) made dua for her.” 3. Narrated by Fatimah b. Qays that Abu Amr b. Hafs divorced her irrevocably (by three pronouncements) when He was away from home. She went to the Messenger of Allah (pbuh) and mentioned that to Him. So He commanded her to spend the Iddah (waiting period) in the house of Umm Shareek, but then said: “That is a woman whom my companions visit. So you had better spend this period in the house of Ibn Umm Maktum, for He is a blind man, so you can take off your garments and He will not see you”. Thus the Prophet (pbuh) accepted the daughter of Qays to be seen by men when He ordered her to spend the Iddah in the house of Umm Shareek. But He did not accept her to take of her garments in the house of Umm Shareek while this is visited by men, otherwise what is prohibited might appear from her, so He ordered her to move and spend her iddah in the house of Ibn Umm Maktum.

4. Abu Bakr ya ruwaito daga Ibn Jurayj, wanda ya ce: Aisha ta ce: "Dan uwata ya zo yana sanye da kayan adonsa. Annabi ya shigo ya juya daga gare ta (sa'ad da ya gan ta). Sai na ce: 'Ya Manzon Allah! Ita 'yar uwata ce kawai, yarinya ce kawai.' Sai ya ce: 'Ya Aisha, idan mace ta balaga, to bai halatta a ga wani sashe na jikinta ba (ga wadanda ba mahrami ba) sai fuskarta da abin da ke kasa da ita.' Sai ya rike hannunsa a daidai inda hannu ya haɗu da wuyan hannu, yana barin sarari a tsakani don wani dunkule ya shiga." ﷺ 5. Abin da ke nuna cewa hannu ba ya cikin 'Awrah shi ne yadda Annabi ya yi musabaha da mata a lokacin Bai'a. Umm 'Atiyya ta ce: "Mun yi wa Manzon Allah ﷺ Bai'a, sai ya karanta mana cewa kada mu yi wa Allah shari'ka da kowa, kuma ya hana mu kukan makoki (ga mamaci). Wata mace daga cikinmu ta janye hannunta tana cewa: 'Wata mace kaza ta faranta min rai, ina so in saka mata,' sai ya ﷺ bai ce komai ba, matar ta tafi, sannan ta dawo." Wannan Hadisi yana nuna cewa mata suna yin Bai'a da hannu, domin wannan mace ta janye hannunta bayan ta miƙa shi don Bai'a. Kuma gaskiyar cewa Hadisin ya ce matar ta janye hannunta sa'ad da ta ji sharuddan alkawarin (Bai'a), yana nuna a fili cewa Bai'a tana faruwa da hannu, kuma Annabi ﷺ yana karɓar alkawari da hannunsa mai daraja. Dangane da abin da aka ruwaito daga Aisha (ra) cewa ta ce: "Hannun Manzon Allah ﷺ bai taɓa hannun wata mace ba sai matansa," wannan ra'ayin Aisha ne kuma bayanin iyakar ilimin ta. Idan aka kwatanta maganar Aisha da wannan Hadisin na Umm 'Atiyya, to Hadisin Umm 'Atiyya shi ne abin fifiko. Wannan saboda yana ƙayyade wani aiki da ya faru a gaban Manzon Allah ﷺ kuma yana nuna aikin Manzon Allah ﷺ, saboda haka ya fi ra'ayi kawai na Aisha. Shi ya sa masu ruwaya suka fifita Hadisin Umm 'Atiyya. Sun karɓe shi, sun kuma halatta wa namiji ya girgiza hannun mace.

4. Abu Bakr narrated on the authority of Ibn Jurayj who said that 'Aisha said: “My cousin came while she was wearing her ornaments. The Prophet came in and turned away from her (when He saw her). So I said: “Oh Messenger of Allah! She is only my cousin, a mere maiden.” He said: “Oh Aisha, when a woman reaches puberty then it is not permitted that any part of her body should be seen (by non-mahrams) except her face and what is below this”. So He clenched his arm just above the joint of the hand leaving a space in-between for another fist to be clenched.” 5. What indicates that the hand is not part of the 'Awrah is the Prophet's handshaking of women in the Bay’a. Umm 'Atiyya said: “We gave our Bay’a to the Messenger of Allah (pbuh), so He (pbuh) recited to us they should associate none with Allah and He forbade us from wailing (for the dead). A woman amongst us withdrew her hand saying: ‘so and so woman has made me happy and I want to reward her’, He (pbuh) said nothing, the woman went, then came back”. This Hadith indicates that women used to give Bay’a by hand because this woman withdrew her hand after extending it for the Bay’a. The fact the Hadith states that the woman withdrew her hand when she heard the terms of the pledge (Bay’a), demonstrates clearly that the Bay’a used to take place by hand and that the Prophet (pbuh) used to take the pledge by his noble hand. As for what has been narrated about 'Aisha (ra) that she said: “The hand of the Messenger of Allah (pbuh) did not touch the (hand of) any woman other than his own wives.” This is an opinion of Aisha and an expression of the limit of her knowledge. If we compare 'Aisha's statement with this Hadith of Umm 'Atiyya then the latter's Hadith is preferred. This is because it specifies an action which happened in the presence of the Messenger (pbuh) and indicates an action of the Messenger (pbuh), thus it is preferable to a mere opinion of 'Aisha. That is why transmitters preferred Umm 'Atiyyaa's Hadith. They adopted it and permitted a man to shake the hand of a woman.

Waɗannan abubuwa biyar an tabbatar da su a cikin Hadisai, waɗanda a fili suke nuna cewa abin da aka nuna daga mata shi ne hannaye da fuska. Hadisi na huɗu yana nuna cewa Manzon Allah ﷺ ya karkatar da ganinsa daga matar da ta yi ado, saboda tana nuna fiye da abin da yake bayyane daga cikinta. Sannan ya bayyana mata cewa ba a halatta mata ta nuna adonta ba sai hannayenta da fuskarta. Wannan yana nuna cewa hannaye da fuska ba sa cikin 'Awrah, ko a cikin salla ko a wajenta, domin ayar tana da ma'ana ta gaba ɗaya (Aam).

These five incidents are well established in the Ahadith which unambiguously indicate that what was shown of women is the hands and face. The fourth Hadith indicates that the Messenger (pbuh) diverted his view away from the adorned woman because she was displaying more than what is apparent from it. Then He explained to her that it is not permitted for her to display her Zeena except her hands and face. This shows that the hands and face are not part of the 'Awrah whether in or outside prayer because the verse is of general import (Aam):

"Kuma kada su nuna adonsu (zeena) sai dai abin da ya bayyana daga gare shi" [An-Nur: 31]. Ayar da take biye da ita ma fahimtarta tana nuna cewa hannaye da fuska ba sa cikin 'Awrah'. Allah (SWT) ya ce:

“And they do not show off their charms (Zeena) except only that which is apparent of it” [An- Nur: 31] As for the verse which comes after, its understanding also indicates that the hands and face are not part of the 'Awrah'. Allah (swt) says:

"Kuma su ja mayafansu (khumur) a kan wuyansu da kuma ƙirjinsu (juyub)" [An-Nur: 31]. Khumur ita ce jam'in Khimar, kuma ana amfani da ita wajen rufe kai. Juyub ita ce jam'in Jayb, wato ƙirji/buɗin riga (v-neck). Don haka Allah (SWT) ya umarce cewa a sanya Khimar a kan wuya da ƙirji. Wannan yana nuna wajabcin rufe waɗannan sassa biyu. Amma bai umarce cewa a sanya Khimar a kan fuska ba, wanda hakan ke nuna cewa fuska ba ta cikin 'Awrah. Jayb ba ya nufin ƙirji kamar yadda wasu ke zato. A maimakon haka, shi ne buɗin riga (v-neck), wato buɗewar da take kewaye da wuya da kuma ɓangaren sama na ƙirji. Sanya Khimar a kan Jayb na nufin sanya ta a kan abin wuyan riga, daga wuya zuwa ƙirji. Saboda haka, ta wajen umartar rufe kai, wanda ya haɗa da wuya da ƙirji, an keɓe fuska, wanda hakan ke nuna cewa ba ta cikin 'Awrah. Sakamakon haka, Hijab (rufe fuska) ba ya wanzuwa, kuma Allah (ﷺ) bai shar'anta Hijab ba.

“And to draw their head-coverings (khumur) over their necks and v-neck (juyub)”. [An- Nur: 31] Khumur is the plural of Khimar and it is used to cover the head. Juyub is the plural of Jayb. It is the v-neck. Thus, Allah (swt) has ordered that the Khimar should be worn round the neck and chest. This indicates the obligation to cover both areas. But He did not order that the Khimar should be worn over the face, thereby indicating the face is not part of the 'Awrah. Jayb does not mean the chest as some would assume. Rather it is the v-neck, the opening which is around the neck and the upper portion of the chest. Wearing the Khimar over the Jayb means wearing it around the shirt collar from the neck and chest. So, by ordering the covering of the head, which includes the neck and chest, this excludes the face, indicating that it is not part of the 'Awrah. Consequently, Hijab (face covering) is non existent and Allah (pbuh) did not legislate the Hijab.

Wannan yana cikin hujjojin da ke fitowa daga Alkur'ani. Baya ga haka, akwai hadisai da ke nuna cewa Allah (SWT) bai shar'anta Hijabi ba, kuma cewa hannaye da fuska ba sashe ne na 'Awrah ba. Abu Dawud ya ruwaito daga 'A'isha (RA) cewa Asma'u 'yar Abu Bakr ta shiga dakunan Manzon Allah ﷺ sanye da riguna sirara. Manzon Allah ﷺ ya juya fuskarsa daga gare ta, ya ce: "Ya Asma'u, idan mace ta balaga, ba a halatta a ga wani abu daga jikinta sai wannan da wannan," sannan ya nuna fuskarsa da hannayensa. Abu Dawud ya ruwaito daga Qatada cewa Annabi ﷺ ya ce: "Idan yarinya ta fara haila, bai dace a ga wani abu daga jikinta ba sai fuskarta da hannayenta, ban da wuyan hannu." Al-Bayhaqi ya ruwaito daga Asma'u 'yar Umais cewa ta ce: "Manzon Allah ﷺ ya shiga gidan 'A'isha 'yar Abu Bakr, alhali 'yar'uwarta Asma'u 'yar Abu Bakr tana tare da ita. Tana sanye da riga irin ta Shammi (ta Shaam) mai dogayen hannaye. Da Manzon Allah ﷺ ya gan ta, sai ya tashi ya fita." 'A'isha ta ce: "Ku bar dakin, domin Manzon Allah ﷺ ya ga wani abu da bai so ba." Sai ta koma baya. Sa'an nan Manzon Allah ﷺ ya shiga, sai 'A'isha (RA) ta tambaye shi dalilin da ya sa ya tashi ya fita? Sai ya ce: "Ba ki ga abin da take sanye da shi ba? Ba a halatta a ga wani abu daga mace Musulma ba sai wannan da wannan." Sai ya ja hannayen rigarsa ya rufe sashen sama na hannayensa har ba a iya ganin komai daga hannayensa sai yatsunsa. Sa'an nan ya ɗaga hannayensa zuwa gefen kansa har sai an ga fuska kawai." Wadannan hadisai sun bayyana a fili cewa hannaye da fuska ba sashe ne na 'Awrah ba. Haka kuma sun bayyana karara cewa Allah (SWT) bai shar'anta rufe hannaye da fuska ba, kuma bai shar'anta Hijabi ba. Idan wani abu irin wannan an shar'anta, to da ya saɓa wa nassin waɗannan Hadisai, waɗanda ba sa buɗe wa wata tafsiri (Tafseer) ko wata fassara (Taweel). Akasin haka, suna nuna a fili kuma ba tare da shakka ba cewa mace Musulma ta kasance tana fita kasuwa da fuskarta da hannayenta a buɗe, tana kuma magana da maza waɗanda ba mahramanta ba, alhali fuskarta da hannayenta a bayyane suke. Haka kuma ta kasance tana yin dukkan muamalar halal tare da mutane, kamar sayayya, sayarwa, hayarwa, haya-haya, haƙƙin fifiko a saye (shuf'a), wakilci, alhali hannayenta da fuskarta a buɗe suke. Suna nuna kuma cewa Allah (SWT) bai shar'anta Hijabi ba sai ga matan Manzon Allah ﷺ. Duk da cewa ra'ayin da ya shafi Hijabi ra'ayi ne na Musulunci, domin yana da kamannin hujja (Shubhat al-Daleel), kuma Malamai Mujtahidai daga cikin mazhabobi sun ɗauki wannan ra'ayi, kamannin hujjar da suke amfani da ita ba ta tsaya ba, kuma babu wani dalili mai karɓuwa a cikinta.

This is in terms of the evidences from the Qur'an. In addition these are evidences from the Hadith which show Allah (swt) has not legislated Hijab and that the hands and face are not part of the 'Awrah. Abu Dawood narrates on the authority of 'Aishah (ra), that Asmaa bint Abi Bakr entered the quarters of Allah's Messenger wearing thin clothes. The Messenger (pbuh) turned his face away and said: “O Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this, and He pointed to his face and hands”. Abu Dawood narrates on the authority of Qatada that the Prophet (pbuh) said: “When a young lady begins to menstruate, it is not correct that anything should be seen of her except her face and hands excluding the wrist.” Al-Bayhaqi narrates on the authority of Asma' bint 'Umays that she said: “The Messenger of Allah entered the house of 'Aisha bint Abu Bakr while her sister, Asmaa bint Abu Bakr, was with her. She was wearing a Shammi (Syrian) dress with wide sleeves. When the Messenger of Allah (pbuh) saw her He got up and went out.” 'Aisha said: “leave the room for the Messenger of Allah has seen something He does not like.” So she withdrew. Then the Messenger of Allah (pbuh) entered and 'Aisha (ra) inquired as to why He stood to leave? He (pbuh) said: “Did you not see what she was wearing? It is not permitted for anything to be seen of a Muslim woman except this and this.” He took his sleeves and covered the upper part of his hands until nothing could be seen of his hands except his fingers. Then He lifted his hands to his temples until only the face could be seen.” These Ahadith are clear that the hands and face are not part of the 'Awrah. They are also explicit that Allah (swt) has not legislated the covering of the hands and face, and He has not legislated Hijab. If anything like that was legislated then it would have contradicted the text of these Ahadith which are not open to any other explanation (Tafseer) or interpretation (Taweel.) On the contrary, they clearly and unambiguously show that the Muslim woman used to go out to the market with her face and hands uncovered, and conversed with non-mahram men whilst her face and hands were revealed. And she made all lawful transactions with people such as buying, selling, renting, leasing, right of pre-emption, representation, whilst her hands and face were uncovered. They also show that Allah (swt) has not legislated Hijab except for the wives of the Messenger (pbuh). Even though the view concerning Hijab is an Islamic opinion because it has a semblance of an evidence (Shubhat al-Daleel) and Mujtahid-Imams amongst the madhahib have taken this view, the semblance of a daleel which they use is untenable with hardly any credible reasoning apparent in it.

Sauran batun da wasu malaman ijtihadi suka yarda da shi shi ne cewa an shar'anta hijabi ga mata saboda tsoron fitina. Don haka suke cewa an haramta wa mace ta bayyana fuskarta ba don fuskar 'Awrah ce ba, sai dai saboda tsoron jawo fitina. Wannan ra'ayi bai inganta ba ta fuskoki da dama:

What remains is an issue which some Mujtahidin have subscribed to, namely, that Hijab has been legislated for women due to the fear of temptation (Fitna.) Thus, they say that the woman has been forbidden from revealing her face not because it is 'Awrah but due to the fear of causing temptation Fitna. This view is not valid from a number of angles:

Firstly, regarding the prohibition of unveiling the face out of fear of fitna: there is no Shari'ah provision, whether in the Kitab, the Sunnah, or the consensus (Ijma') of the Sahabah, nor is there a Shari'ah reason (Illa Shar'iyya) on the basis of which an analogy (qiyas) is made. Consequently, this opinion has no Shari'ah value and is not considered a Shari'ah rule (Hukm Shar'i), because a Shari'ah rule is the speech of the Lawgiver, and the prohibition of unveiling the face is not contained in the speech of the Lawgiver. It is also known that the Shari'ah evidences come in complete contradiction to it, and that the Ayat and Ahadith unconditionally permit the uncovering of the face and hands, without being restricted by anything or specified by any particular circumstance. Thus, the opinion that showing the face is forbidden and that it is obligatory to conceal it is an opinion which prohibits what Allah has permitted, and imposes an obligation which Allah, the Lord of the Worlds, has not decreed. Therefore, this opinion, beyond not being considered a Shari'ah rule, invalidates the Shari'ah rules that are established by clear text.

Firstly for the prohibition of unveiling the face due to the fear of Fitna, there is no Shari'ah provision whether in the Kitab, Sunnah, Ijma’a of the Sahabah and nor is there a Shar’a provision from a Shari'ah reason (Illa Shariyya) according to which an analogy is made. Consequently, this opinion has no Shari'ah value nor is it considered a Shari'ah rule (Hukm Shar'i), because a Shari'ah rule is the speech of the legislator, but the prohibition of unveiling the face is not included in the speech of the legislator. It is also known that the Shari'ah evidences have come in complete contradiction to it, and that the Ayah and Ahadith unconditionally permit the uncovering of the face and hands without being restricted by something nor being specified by a particular circumstance. Thus, the opinion that showing the face is forbidden and it is obligatory to conceal it, is an opinion which prohibits that which Allah permitted. It is an obligation that Allah the Lord of the Worlds has not decreed. Thus, this opinion beyond not being considered as a Shari'ah rule, it invalidates the Shari'ah rules that are established by clear text.

Na biyu, sanya tsoron Fitina ya zama dalili (Illa) ga haramcin bayyana fuska da kuma wajabcin rufe ta ra'ayi ne wanda babu wata nassi na Shari'a a kansa, ko a bayyane (Sarahatan), ko ta hanyar alama (Dalalatan), ko ta hanyar fitar da hukunci (Istinbatan), ko ta hanyar kwatanci (Qiyas). Saboda haka, a kowane hali, ba dalilin Shari'a ba ne (Illa Shariyya). Maimakon haka, dalili ne na hankali (Illa Aqliyya) wanda ba shi da wani muhimmanci ga hukunce-hukuncen Shari'a. Abin da ake la'akari da shi kawai shi ne dalilin Shari'a (Illa Shariyya) ba wani ba. Bisa haka, ba a ba tsoron Fitina wani nauyi ba wajen shar'anta haramcin bayyana fuska ko wajabcin rufe ta, domin ba ya cikin Shari'a.

Secondly, making the fear of Fitna a reason (Illa) for prohibiting the unveiling of the face and for the obligation to conceal it is an opinion for which there is no Shari'ah text whether explicitly (Sarahatan), by indication (Dalalatan), extraction (Istanbatan) or by analogy (Qiyas). Therefore, under no circumstances is it a Shari'ah reason (Illa shariyya). Rather it is a rational reason (Illa Aqliyya) which is of no consideration with regards to the Shari'ah rules. However, what is considered is the Shari'ah reason (Illa Shariyya) and none other. Accordingly, no weight is given to the fear of Fitna in legislating the prohibition of showing the face or obligating the concealment of it because it is not present in the Shari'ah.

Thirdly, the principle of: 'the means to a Haram is (itself) prohibited' (Alwasila il al-Haram muharrama), does not apply to prohibiting the showing of the face due to fear of temptation (Fitna). This is because this principle requires that two conditions be met. First, the means (Wasila) must lead to a Haram with the greatest likelihood (Bi ghalabat al-zann), and it must be the cause of the Haram such that it definitely produces the effect and does not deflect from it. Second, there must be a text prohibiting what the means (Wasila) leads to, and it is not to be prohibited by the mind. This is not present with regard to showing the face out of fear of temptation. For they say the face should be veiled out of fear of temptation, and not because a temptation has actually occurred. Consequently, showing the face out of fear of temptation does not fall under the principle of forbidding the cause of a Haram, assuming that the temptation is prohibited by the Shari'ah for the one tempted by it, because it does not definitely lead to it. And there is no text making the fear of temptation Haram. On the contrary, the Shar'a did not make the temptation itself Haram for the one who is the object of people's temptation. Rather, the Shar'a prohibited the one who looks from watching with temptation, and it did not prohibit it for the one who is looked at.

Thirdly the principle of: 'the means to a Haram is (itself) prohibited' (Alwasila il al-Haram muharrama), does not apply to prohibiting the showing of the face due to fear of temptation (Fitna). This is because this principle requires that two conditions are met; first, the means (Wasila) must lead to a Haram by the least amount of doubt (Bi ghalabat al-zann), and that it must be the cause of the Haram such that it definitely produces the effect and does not deflect from it. Second, there must be a text prohibiting what the means (Wasila) leads to, and it is not to be prohibited by the mind. This is not present with regards to showing the face in fear of temptation. For they say the face should be veiled in fear of temptation and not because of the occurrence of a temptation. Consequently, showing the face due to the fear of temptation does not apply to the principle of forbidding the cause of a Haram; assuming that the temptation is prohibited by the Shari'ah for the one tempted by it, because it does not definitely lead to it. And, there is no text making the fear of temptation Haram. On the contrary, the Shar’a did not make the temptation itself Haram for the one who is the object of temptation of people. Rather, the Shar’a prohibited the one who looks from watching with temptation, and it did not prohibit it for the one who is looked at.

Abu Dawood ya ruwaito cewa Al-Fadhl b. Abbas ya kasance abokin hawansa a kan abin hawa a lokacin da wata mace daga Banu Khath'am ta zo neman hukunci (fatawa), sai Al-Fadhl ya fara kallonta ita kuma ta kalle shi, sai Manzon Allah ﷺ ya sa ya juya fuskarsa daga gare ta. Watau, ya juya fuskar Al-Fadhl daga gare ta, kamar yadda wata riwayar wannan Hadisin ta tabbatar: Saboda haka, Annabi ﷺ ya kama gemun Al-Fadhl ya juya fuskarsa zuwa wata gefen. An ruwaito wannan labarin daga Ali b. Abi Talib, wanda ya kara da cewa: "Abbas ya ce wa Annabi ﷺ: 'Ya Manzon Allah, don me ka juya wuyan dan uwanka?' Sai ya ce: 'Na ga wani saurayi da wata budurwa a irin yanayin da na ji tsoron abin da Shaidan zai iya haifarwa a tsakaninsu.'" Daga wannan a bayyane yake cewa Manzo ﷺ ya juya fuskar Al-Fadhl daga matar Khath'am. Bai umarce ta da ta rufe fuskarta ba. Fuskarta tana bayyane a gare shi. Idan sha'awa ta kasance haramun ga wanda ake jarabta da ita, to da Manzo ﷺ zai umarci matar Khath'am ta lullube fuskarta bayan da ya bayyana cewa Al-Fadhl ya kalle ta da kallon sha'awa. Amma bai umarce ta da haka ba, sai ya juya wuyan Al-Fadhl, wanda ke nuna cewa haramcin yana ga mai kallo ba ga wanda ake kallo ba.

Abu Dawood narrates that Al-Fadhl b. Abbas was the Prophet’s riding partner at the time when a woman from Banu Khath’am came seeking a hukm (opinion), and al-Fadhl began to look at her and she at Him so the Messenger of Allah made Him turn his face from her. i.e. He turned the face of al-Fadhl away from her, as evidenced by another variant of this Hadith: Thus, the Prophet took hold of al-Fadhl’s beard and turned his face away from the other side. This story has been narrated by Ali b. Aby Talib to which He adds: “Abbas said to the Prophet: ‘O Messenger of Allah, why did you turn your cousins neck?’ He (pbuh] replied: ‘I saw a young man and a young woman in such a situation that I feared what effect Shaytan might have upon them.’” It is clear from this that the Messenger (pbuh) turned the face of al-Fadhl away from the Khath'ami woman. He did not order her to cover her face. Her face was visible to Him. If temptation was Haram for the one who was the object of temptation then the Messenger (pbuh) would have ordered the Khath'ami woman to veil her face after it had transpired that al-Fadhl had looked at her, with the look of desire. However, He did not order her to do this but He turned the neck of al-Fadhl, which indicates that the prohibition is for the one who is looking and not for the one who is looked at.

لذلك، فيما يتعلق بتحريم رغبة الناس في المرأة، لا يوجد نص يحرّم ذلك على المرأة التي يُفتتن بها الناس. بل النص يقول إنه ليس محرّمًا عليها. وعليه، فالأمر الذي يفضي إليه ذلك ليس حرامًا، حتى لو أدى إليه قطعًا. ومع ذلك، يجوز للدولة التي تقوم بتدبير شؤون الناس أن تُبعد أفرادًا بعينهم عن أنظار من يُفتنون بهم، حتى يصبح من يفتن الناس بعيدًا عن متناولهم، إذا كان الافتتان بذلك الشخص منتشرًا. كما فعل عمر بن الخطاب رضي الله عنه مع نصر بن الحجاج حين نفاه إلى البصرة، لأن النساء كنّ يُفتنّ بجماله. وهذا عام للرجال والنساء. فلا يصح أن يُقال إنه يجب منع المرأة من كشف وجهها خشية الفتنة، ولا حتى عند وقوع الفتنة فعلًا. ولا يصح الاستدلال على ذلك بقاعدة "الوسيلة إلى الحرام حرام".

Therefore, regarding the prohibition of people's desire for the woman, there is no text which prohibits it upon the woman, by whom people are tempted. Rather the text says it is not prohibited for her. Therefore, the matter which it leads to is not Haram even if it had definitely led to it. However, it is permitted for the state which is working to look after the affairs of the people to move specific individuals away from the view of those who are infatuated by them, in order to make the one who tempts others inaccessible to people, if the infatuation for that person is widespread. As Umar b. al-Khattab did with regards to Nasr b. Hajjaj when He exiled Him to Basra, because women used to be tempted by his good looks. This is general to men and women. So it should not be said that women must be forbidden from unveiling their faces due to the fear of temptation, even due to the occurrence of temptation. This cannot be said by using the principle of 'the means to a Haram is itself Haram'.