Khimaar originates from the word khamr, the root significance of which is to cover. Case in point, the Prophet (peace and gifts of Allaah be upon him) said: "Khammiru aaniyatakum (spread your vessels)." Everything that covers something else is called its khimaar. Yet, in like manner utilization khimaar now be utilized as a name for the article of clothing with which a lady covers her head; at times this does not conflict with the phonetic significance of khimaar.
A portion of the fuqahaa' have characterized it as that which covers the head, the sanctuaries and the neck.
The contrast between the hijaab and the khimaar is that the hijaab is something which covers the greater part of a lady's body, whilst the khimaar by and large is something with which a lady covers her head.
Niqaab is that with which a lady cloak her face (tantaqib).
The contrast in the middle of hijaab and niqaab is that the hijaab is what covers all the body, whilst niqaab is what covers a lady's face just.
The lady's dress as recommended in sharee'ah ("Islamic dress") is what covers her head, face and every last bit of her body.
In any case, the niqaab or burqa' – which demonstrates the eyes of the lady – has get to be far reaching among ladies, and some of them don't wear it legitimately. A few researchers have taboo wearing it in light of the fact that it is not Islamic in inception, and on the grounds that it is utilized dishonorably and individuals regard it as something unimportant, showing careless states of mind towards it and utilizing new types of niqaab which are not endorsed in Islam, broadening the opening for the eyes so that the cheeks, nose and a piece of the temple are likewise noticeable.
In this way, if the lady's niqaab or burqa' does not show anything besides rather the eyes, and the opening is just as large as the left eye, as was described from a percentage of the salaf, then that is admissible, else she ought to wear something which covers her face altogether.
Shaykh Muhammad al-Saalih al-'Uthaymeen (might Allaah show benevolence toward him) said:
The hijaab endorsed in sharee'ah implies that a lady ought to cover everything that it is haraam for her to indicate, i.e., she ought to cover what it is mandatory for her to cover, as a matter of first importance of which is the face, in light of the fact that it is the center of allurement and craving.
A lady is obliged to cover her face before any individual who is not her mahram (blood in respect to whom marriage is prohibited). From this we discover that the face is the most key thing to be secured. There is confirmation from the Book of Allah and the Sunnah of His Prophet (peace and endowments of Allah be upon him) and the perspectives of the Sahaabah and the imams and researchers of Islam, which shows that ladies are obliged to cover the greater part of their bodies before the individuals who are not their mahrams.
- Fataawa al-Mar'ah al-Muslimah, 1/391, 392
Shaykh Saalih al-Fawzaan (might Allaah protect him) said:
The right view as showed by the proof is that the lady's face is 'awrah which must be secured. It is the most enticing piece of her body, in light of the fact that what individuals take a gander at most is the face, so the face is the best 'awrah of a lady. This is notwithstanding the shar'i proof which expresses that it is compulsory to cover the face.
Case in point, Allah says (translation of the importance):
"What's more, advise the accepting ladies to bring down their look (from taking a gander at prohibited things), and ensure their genitals (from illicit sexual acts) and not to hotshot their enhancement aside from just that which is clear (like both eyes for need to see the way, or external palms of hands or one eye or dress like shroud, gloves, headcover, cook's garment), and to draw their cover all over Juyoobihinna (i.e. their bodies, confronts, necks and chests)… " - [al-Noor 24:31]
Drawing the cloak everywhere throughout the juyoob infers covering the face.
At the point when Ibn 'Abbaas (might Allaah be satisfied with him) was gotten some information about the aayah (elucidation of the significance):
"O Prophet! Tell your wives and your little girls and the ladies of the professors to draw their shrouds (cloak) everywhere on their bodies" - [al-Ahzaab 33:59] he secured his face, leaving stand out eye demonstrating. This shows that what was implied by the aayah was covering the face. This was the translation of Ibn 'Abbaas (might Allaah be satisfied with him) of this aayah, as described from him by 'Ubaydah al-Salmaani when he got some information about it.
In the Sunnah there are numerous ahaadeeth, for example, the Prophet (peace and endowments of Allaah be upon him) said: "The lady in ihraam is taboo to shroud her face (wear niqaab) or to wear the burqa'." This shows that when ladies were not in ihraam, ladies used to cover their countenances.
This does not imply that if a lady removes her niqaab or burqa' in the condition of ihraam that she ought to abandon her face revealed in the vicinity of non-mahram men. Maybe she is obliged to cover it with an option that is other than the niqaab or burqa', on the proof of the hadeeth of 'Aa'ishah (may Allaah be satisfied with her) who said: "We were with the Prophet (peace and gifts of Allaah be upon him) in ihraam, and when men went by us, we would bring down the khimaar on our heads over our appearances, and when they proceeded onward we would lift it once more."
Ladies in ihraam and generally are obliged to cover their appearances before non-mahram men, in light of the fact that the face is the focal point of magnificence and it is the spot that men take a gander at… and Allaah knows best.
Fataawa al-Mar'ah al-Muslimah, 1/396, 397
He likewise said:
It is alright to cover the face with the niqaab or burqa' which has two openings for the eyes just, in light of the fact that this was known at the season of the Prophet (peace and gifts of Allaah be upon him), and due to need. On the off chance that only the eyes demonstrate, this is fine, particularly if this is usually worn by ladies in her general public.
- Fataawa al-Mar'ah al-Muslimah, 1/399
Ibn Taymiyah (might Allaah show benevolence toward him) said:
"Allaah summons ladies to let the jilbaab descend (over their confronts) with the goal that they will be known (as respectable ladies) and not be irritated or bothered. This proof backings the first feeling. 'Ubaydah al-Salmaani and others expressed that the ladies used to wear the jilbaab turning out from the highest point of their heads in such a way, to the point that nothing could be seen aside from their eyes, so that they could see where they were going. It was demonstrated in al-Saheeh that the lady in ihraam is taboo to wear the niqaab and gloves. This is the thing that demonstrates that the niqaab and gloves were known among ladies who were not in ihraam. This infers that they secured their confronts and hands."
(Majmoo' al-Fataawa, 15/371-372)
Proofs with respect to Jilbaab alluding to the complete hijaab of the face, hands, feet & body:
It was portrayed that 'Aa'ishah said: "The riders used to go by us when we were with the Detachment of Allaah (peace and favors of Allaah be upon him) in ihraam. When they drew close, each of us would bring down her jilbaab from her head over her face, and when they went by we would reveal (our appearances)."
Described by Abu Dawood, 1833; Ahmad, 24067
Shaykh al-Albaani said in Jilbaab al-Mar'ah al-Muslimah (107): its isnaad is hasan as a result of the presence of substantiating reports.
It is no doubt understood that a lady ought not put anything over her face when she is in ihraam, however 'Aa'ishah and the Sahaabiyaat (ladies of the Sahaabah) who were with her used to lower piece of their articles of clothing over their appearances in light of the fact that the commitment to cover the face when non-mahrams go by is more grounded than the commitment to reveal the face when in ihraam.
It was portrayed that 'Aa'ishah (might Allaah be satisfied with her) said: "Might Allaah show kindness toward the ladies of the Muhaajireen. At the point when Allaah uncovered the words (understanding of the significance)
'what's more, to draw their shroud all over Juyoobihinna (i.e. their bodies, confronts, necks and chests)… "- [al-Noor 24:31], they tore their smocks and secured their appearances with them."
- Described by al-Bukhaari, 4480
It was described from 'Aa'ishah… that Safwaan ibn al-Mu'attal al-Sulami al-Dhakwaani was lingering behind the armed force. He arrived at where I had halted and saw the dark state of a man resting. He remembered me when he saw me, on the grounds that he had seen me before hijaab was ordered. I woke up when I heard him saying 'Inna Lillaahi wa inna ilayhi raaji'oon (verily to Allaah we have a place and unto Him is our arrival),' when he saw me, and I secured my face with my jilbaab."
- Described by al-Bukhaari, 3910; Muslim, 2770
It was described from 'Abd-Allaah that the Prophet (peace and gifts of Allaah be upon him) said: "The lady is 'awrah and when she goes out the Shaytaan gets his trusts up."
(Described by al-Tirmidhi, 1173).
Al-Albaani said in Saheeh al-Tirmidhi (936): It is saheeh.
Proof from the Qur'an:
"Also, advise the accepting ladies to bring down their look (from taking a gander at prohibited things), and ensure their reproductive organs (from illicit sexual acts) and not to hotshot their decoration aside from just that which is evident (like both eyes for need to see the way, or external palms of hands or one eye or dress like shroud, gloves, head spread, cook's garment), and to draw their cover all over Juyoobihinna (i.e. their bodies, confronts, necks and chests) and not to uncover their enhancement but to their spouses, or their fathers, or their spouse's fathers, or their children, or their spouse's children, or their siblings or their sibling's children, or their sister's children, or their (Muslim) ladies (i.e. their sisters in Islam), or the (female) slaves whom their right hands have, or old male hirelings who need life, or little kids who have no feeling of ladylike sex. Furthermore, give them a chance to not stamp their feet in order to uncover what they stow away of their embellishment. And every one of you ask Allaah to overlook all of you, O devotees, that you may be fruitful" [al-Noor 24:31]
Allaah charges the accepting ladies to watch their chastity, and the order to protect their chastity additionally a summon to take after every one of the method for doing that. No judicious individual would question that one of the method for doing as such is covering the face, in light of the fact that revealing it causes individuals to take a gander at it and make the most of its magnificence, and thereupon to start contact. The Courier of Allaah (peace and gifts of Allaah be upon him) said:
"The eyes confer zina and their zina is by looking… " then he said, "… and the private part affirms that or denies it."
- Described by al-Bukhaari, 6612; Muslim, 2657.
On the off chance that covering the face is one of the method for guarding one's chastity, then it is ordered, on the grounds that the methods go under the same managing as the ends.
Allah says: "… and to draw their shroud all over Juyoobihinna (i.e. their bodies, confronts, necks and chests) … ". The jayb (pl. juyoob) is the neck opening of a piece of clothing and the khimaar (shroud) is that with which a lady covers her head. In the event that a lady is summoned to draw her cloak over the neck opening of her article of clothing then she is instructed to cover her face, either on the grounds that that is suggested or by similarity. On the off chance that it is required to cover the throat and midsection, then it is more proper to cover the face on the grounds that it is the site of magnificence and fascination.
Allaah has illegal demonstrating all enhancement aside from that which is evident, which is what one can't help indicating, for example, the outside of one's piece of clothing. Henceforth Allaah says (translation of the importance): "… with the exception of just that which is clear … " and He didn't say, aside from that which they show of it. A portion of the salaf, for example, Ibn Mas'ood, al-Hasan, Ibn Sireen and others deciphered the expression "aside from just that which is evident" as importance the external article of clothing and garments, and what shows from underneath the external piece of clothing (i.e., the stitch of one's dress and so forth.). At that point He again prohibits demonstrating one's decoration but to those for whom He makes a special case. This demonstrates that the second decoration said is an option that is other than the first enhancement. The principal enhancement is the outer decoration which appears to everybody and can't be covered up. The second enhancement is the internal embellishment (counting the face). In the event that it were admissible for this embellishment to be seen by everybody, there would be no good reason for the general wording in the first occasion and this special case made in the second.
Allaah gifts a concession permitting a lady to demonstrate her internal embellishments to "old male hirelings who need energy", i.e. hirelings who are men who have no yearning, and to little youngsters who have not came to the period of craving and have not seen the 'awrahs of ladies. This demonstrates two things:
That indicating internal embellishments to non-mahrams is not passable but to these two sorts of individuals.
That the explanation behind this decision is the apprehension that men may be enticed by the lady and experience passionate feelings for her. Without a doubt the face is the site of magnificence and fascination, so disguising it is mandatory or men who do feel yearning be pulled in and enticed by her.
The words (understanding of the signifying): "And let them not stamp their feet to uncover what they stow away of their embellishment" imply that a lady ought not stamp her feet in order to make referred to concealed enhancements, for example, anklets and so forth. In the event that a lady is illegal to stamp her feet for fear that men be enticed by what they know about the sound of her anklets and so forth., then shouldn't something be said about revealing the face?
"O Prophet! Tell your wives and your little girls and the ladies of the adherents to draw their shrouds (cloak) everywhere on their bodies (i.e. screen themselves totally aside from the eyes or one eye to see the way). That will be better, that they ought to be known (as free respectable ladies) so as not to be irritated. What's more, Allaah is Always Oft‑Forgiving, Most Lenient" - [al-Ahzaab 33:59]
Ibn 'Abbaas (might Allaah be satisfied with him) said: "Allaah instructed the accepting ladies, on the off chance that they go out of their homes for some need, to cover their appearances from the highest point of their heads with their jilbaabs, and to abandon one eye indicating."
The tafseer of the Sahaabah is confirmation, in fact a portion of the researchers said that it goes under the same governing as marfoo' reports that do a reversal to the Prophet (peace and gifts of Allaah be upon him).
The remark "and abandon one eye indicating" is a concession in view of the need to see the route; if there is no requirement for that then the eye ought not be revealed.
The jilbaab is the upper article of clothing that comes over the khimaar; it is similar to the abaya. At the point when the Prophet (peace and endowments of Allaah be upon him) ordered that ladies ought to be conveyed out to the Eid petition to God place, they said,
"O Emissary of Allaah, a few of us don't have jilbaabs." The Prophet (peace and gifts of Allaah be upon him) said, "Let her sister give her one of her jilbaabs to wear."
- Described by al-Bukhaari and Muslim.
This hadeeth shows that the standard practice among the ladies of the Sahaabah was that a lady would not go out without a jilbaab, and that on the off chance that she didn't have a jilbaab she would not go out. The charge to wear a jilbaab demonstrates that it is vital to cover. What's more, Allaah knows best.
It was portrayed that Ibn 'Umar said:
The Flag-bearer of Allaah (peace and endowments of Allaah be upon him) said: "Whoever lets his article of clothing drag out of pride, Allaah won't take a gander at him Upon the arrival of Revival." Umm Salamah said, "What ought to ladies do with their fixes?" He said, "Let it hang down a handspan." She said, "Suppose it is possible that that demonstrates her feet?" He said, "Let it hang down a cubit, yet close to that.
- Described by al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
This hadeeth demonstrates that it is mandatory for ladies to cover their feet, and that this was something that was surely understood among the ladies of the Sahaabah (might Allaah be satisfied with them). The feet are without a doubt a lesser wellspring of allurement than the face and hands, so a notice concerning something that is less genuine is a notice about something that is more genuine and to which the decision applies more. The knowledge of sharee'ah implies that it would not urge covering something that is a lesser wellspring of allurement and permit revealing something that is a more prominent wellspring of enticement. This is a unimaginable inconsistency that can't be ascribed to the insight and laws of Allaah.
Source: Shaykh Muhammad ibn 'Uthaymeen (might Allaah show kindness toward him) in Risaalat al-Hijaab
The Ikhtilaaf:
This expression, "the most right supposition", implies that the conclusion picked is the most grounded sentiment as far as proof. It doesn't imply that it is the perspective of the lion's share of fuqaha'; it might be in this way, or it might be the perspective of some of them.
The perspective which we picked – which is that it is mandatory for ladies to cover their confronts – is what is demonstrated by the Qur'aan and Sunnah, and was the act of the accepting ladies for a long time. It is likewise the perspective communicated in fatwas by contemporary researchers, for example, 'Abd al-'Azeez ibn Baaz, Ibn 'Uthaymeen, the researchers of the Standing Advisory group (al-Lajnah al-Daa'imah) and others.
The Standing Panel, under the administration of Shaykh 'Abd al-'Azeez ibn Baaz, was asked the accompanying inquiry: Is the lady's face 'awrah?
They answered:
"Yes, the lady's face is 'awrah as indicated by the more right of the two academic conclusions."
Majallat al-Buhooth al-Islamiyyah, 24/75.
It ought to be noticed that when there is a distinction of assessment, Muslims are obliged to allude to the Book of Allaah and the Sunnah of His Delegate (peace and endowments of Allaah be upon him), as Allaah instructed when He said (elucidation of the importance):
"(Also, in the event that you vary in anything amongst yourselves, allude it to Allaah and His Emissary, on the off chance that you put stock in Allaah and in the Most recent Day"
[al-Nisa' 4:59]
By alluding to the Book of Allaah and the Sunnah of His Courier (peace and favors of Allah be upon him), it turns out to be clear that the Muslim lady is obliged to cover her face before non-mahram men.