“Do Not Ask Me About My Life, For It Is The Secrets Of Life. It Is Both A Gift And A Hardship, A World

قَالَ: قَرِيباً أَجَلِي، بَعِيداً أَمَلِي ، سَيِّئاً عَمَلِي

My death is near, my hopes are far, and my deeds are bad.

The Obligation of Niqab

Undoubtedly, the complete Islamic hijab for a Muslim woman is that she remains in her home, not seeing non-mahram men, nor being seen by them Inon mahram: anyone whom marriage to the woman is permissible], as Allah Almighty says:

"And remain in your homes and do not display yourselves as [was] the display of the former times of ignorance.”(33:33)

Thus, the woman is commanded to stay in her home and not to go out except for necessity. If she needs to go out and appear before men, she is forbidden from tabarruj (wanton display). The forbidden tabarruj is revealing any part of the body, such as the face, hand, foot, or otherwise.

Therefore, the Muslim sister must cover her entire body with thick, loose, and concealing clothing. Every Muslim must know that covering a woman's face in front of non-mahram men is obligatory, and the evidences for this obligation are numerous, including:

First Evidence:

The explicit command in the verse: "And let them draw their headcovers over their chests." (24:31)

Aisha رضي الله عنها said: "May Allah have mercy on the early Muhajir women. When Allah revealed (And let them draw their headcovers over their chests), they tore their garments and covered themselves with them." (Al-Bukhari)

Ibn Hajar, in his explanation of this hadith, said: "Her statement (they covered themselves) means they covered their faces. The manner of doing so is that the woman places the khimar on her head and drapes it over the left shoulder, which is known as at-taqannu'." (Fath al-Bari)

Ash-Shanqiti, commenting on Aisha's hadith, stated: "This authentic hadith clearly proves that the female companions understood that Allah's command (And let them draw their headcovers over their chests) necessitated covering their faces. With this, the fair-minded person realizes that a woman's veiling from men and covering her face from them is established in the authentic Sunnah, which explains the Book of Allah Almighty." (Adwa' Al-Bayan)

Second Evidence:

The explicit command in the verse: "O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves their outer garments." (33:59)

Ibn Kathir said: "Regarding Ibn Abbas' statement: Allah commanded the believing women that when they go out of their homes for a need, they should cover their faces with their jilbabs from above their heads, revealing only one eye."

Shaykh al-Islam Ibn Taymiyyah said: "Before the verse of hijab was revealed, women would go out without a jilbab, and men could see their faces and hands. At that time, it was permissible for a woman to show her face and hands, and it was permissible to look at her because she was allowed to reveal them. However, when Allah Almighty revealed the verse of hijab, women were veiled from men...

Thus, if they were commanded to wear the jilbab so that they would not be recognized, which means covering the face, or covering the face with a nigab, then the face and hands are part of the adornment that women were commanded not to display to non-mahram men. Therefore, nothing remains permissible for non-mahram men to look at except the apparent garments." (Majmu' al-Fatawa)

Third Evidence:

What Umm Al-Mu’minoon Aisha رضي الله عنها narrated regarding the Incident of Ifk, where she said:

"I went out with the Messenger of Allah ‎ﷺ after the command of hijab had been revealed." She then recounted how she was left behind when the army departed, until she said: "While I was sitting in my resting place, sleep overcame me, and I fell asleep. Safwan ibn al-Mu'attal was behind the army and traveled at night. In the morning, he reached my resting place and saw the shadow of a sleeping person. He approached me and recognized me when he saw me, as he had seen me before the command of hijab was revealed. I woke up to the sound of his invocation of inna lillahi wa inna ilayhi rajiun when he recognized me, so I covered my face with my jilbab." (Al-Bukhari)

Ibn Hajar commented in Fath al-Bari: "Her statement 'after the command of hijab was revealed' means after the obligation of hijab was established. This refers to the veiling of women to prevent men from seeing them."

Fourth Evidence:

What was narrated by Muslim regarding the incident when the Prophet ‎ﷺ left Aisha's house to go to Al-Baqi", and she followed him. Aisha رضي الله عنها said:

"He opened the door and went out, then closed it gently. So, I put my dress over my head, covered myself completely, and wrapped my izar tightly around me, then I set out following him until he reached Al-Baqi'."

This narration indicates that Aisha رضي الله عنها covered her face and body entirely before stepping out, which further supports the obligation of full hijab, including covering the face when in public.

Fifth Evidence:

The statement of the Prophet ‎ﷺ: "A woman in ihram should not wear a nigab or gloves."

This hadith, through mafhum al-mukhalafa (the inverse meaning), implies that a woman who is not in ihram does wear the nigab and gloves-meaning she covers her face and hands.

However, the majority of scholars clarify that this hadith does not explicitly command a woman in ihram to uncover her face but merely forbids her from wearing a tailored nigab or gloves. She may still cover her face with other garments.

Aisha رضي الله عنها said: “Caravans would pass by us while we were in ihram with the Messenger of Allah ‎ﷺ. When they came near, one of us would lower her jilbab from her head over her face. When they had passed, we would uncover our faces again." (Ahmad, Abu Dawood, and Ibn Majah)

This hadith demonstrates that even in ihram, the female companions covered their faces in the presence of non-mahram men, reinforcing the principle of face covering in normal circumstances.

Sixth Evidence:

The saying of Allah Almighty: "And women past childbearing who have no desire for marriage-there is no blame upon them if they put down their garments, provided they do not display adornment. But to modestly refrain (from doing so) is better for them. And Allah is Hearing and Knowing. (24:60)

It has been said that "Al-Qawaid" refers to those who have ceased menstruation and marriage, and it has also been said that it refers to those who are incapable and not desired by men. However, those who still possess some beauty and are a source of temptation for men are not included in this verse at all.

The indication from this verse is that Allah permitted elderly women who do not desire nor are desired for marriage to put down their garments, meaning they do not have to wear a jilbab or veil due to the absence of the harm that exists for others. However, if they choose to remain covered like younger women, it is better for them.

This verse serves as evidence that hijab is obligatory. What does "to put down their garments" mean? Did Allah allow elderly women to remove their outer clothing? The answer is: absolutely not.

Thus, the only thing that can be removed is the face covering, which proves that it is obligatory. There is no doubt that any fair-minded person who examines the texts of the Qur'an and Sunnah will recognize this.

Conclusion:

These are some of the evidences that prove the obligation of a woman covering her face in front of Non-Mahrams. This has been the consistent practice among Muslim women.

Sheikh Muhammad ibn Ibrahim Al Al-Sheikh (Mufti of Hijaz) referred to this matter, saying:

"All praise is due to Allah. It is well known that the practice of Muslims, the wives of the Prophet (peace and blessings be upon him), the women of the Companions during his time (peace and blessings be upon him), the era of the Rightly Guided Caliphs, and the righteous predecessors (may Allah be pleased with them was that women did not go out unveiled. The textual evidences from the Qur'an, Sunnah, and the statements of the predecessors and those who followed them are numerous and well-known.

Allah commanded the believing women to draw their jilbabs over themselves' (33:59), and Ibn Abbas and other predecessors interpreted this as covering the face in front of non-mahram men.

The Prophet ‎ﷺ also said: The woman is awrah, and awrah must be completely covered, with nothing of it exposed.

Ibn Al-Mundhir reported unanimous agreement that a woman in ihram covers her head, conceals her hair, and lowers her garment lightly over her face to shield herself from the gaze of non-mahram men.

Ibn Raslan also reported the consensus of Muslims on the prohibition of women going out with uncovered faces. In conclusion, the evidence from the Qur'an, Sunnah, and the practices of the Prophet's wives and the righteous Salaf clearly establishes the obligation for a woman to cover her face in front of non-mahram men. With evidence this clear, no woman is allowed to claim that Niqab is not part of Islam, nor that it isnt mandatory. The Niqab is a means to ensure a woman's protection and conceal her beauty from public view.

“We are upon the truth, you are the khawarij.”

We are upon the haqq. Living in our well-furnished homes, eating the food cooked by our beloved mother/wife, not having to worry about b0mbs falling any moment, not having to be under the constant threat of death, living in the comfort and safety of our houses. We have never gone out to battle, never got our feet dusty in the path of Allah, we’ve never known the sound of grenades or gunfire, our eyes never witnessed buildings being crushed and bodies being torn to pieces after a barrel bomb attack, we’ve hardly studied the fiqh of jhad.

 We’re on the haqq, -no doubt about that-

But you?

You are the khawarij. 

You’ve left everything you had ever loved to defend a people whom you’ve never seen, who are not related to you in any way except through the bonds of Islam and humanity. You’ve left the comfort of your beds to come sleep on rocks, on the hard, blood-stained ground; you gave up the warm meal cooked by your mothers/wives to come eat whatever you come across, even going days without food. 

You’ve left your career, job, loved ones behind to come live a life with no guarantees except death and injuries. You’ve studied deen under scholars who practice what they preach - who’ve marched forth with their guns and their pens.

But you are khawarij. 

You desire death as much as we desire life, 

But you are khawarij. 

You’re giving your blood to purify this deen and to raise the word of Allah the highest, you’re sacrificing your lives without a second thought so that the oppressed can get a new life, while we - we are sleeping in our homes and some of us don’t even have the guts to watch what our brothers and sisters are suffering from.

But we are on the haqq and you are the khawarij. 

You are treading the path of Khalid ibn Waleed, Ja’far ibn Abi Talib, Sa’d ibn Abi Waqqas, Al Baraa ibn Al Malik رضي الله عنهم while we have hard time getting up for fajr and standing for tahajjud.

But we are on the haqq and you are the khawarij.

SubhanAllah, strange times we live in.

“The strangeness of this ummah; no one wants to conduct jhad except the khawarij. No one wants to strive to establish the Shari’ah except the khawarij. None are feared by their enemies except the khawarij. And their khurooj is proven when death has come and they die smiling…” 

-Sayyid Qutb

A simple smile of a shaheed is enough to destroy years of propaganda. 

The small index finger of a slain Ghareeb pointing towards the sky, where the throne of His Lord and protector lies, is enough to prove that, perhaps, the “khawarij” were on the right all time long… 

That perhaps our claim of being fair and just was not true when it came to dealing with them, but we couldn’t realise because our eyes were blinded by the lies of those we thought were scholars. 

And while we were busy running our tongues in slander and heedless sin, they were:

“Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those (to be granted shahada) after them who have not yet joined them—that there will be no fear concerning them, nor will they grieve.”

“Those to be granted martyrdom after them” that could not be us, because we were busy mindlessly shouting that one’s striving to meet His lord was extremism and heedlessness. 

“The example of the disbelievers  is like a flock not comprehending the calls and cries of their shepherd. ˹They are wilfully˺ deaf, dumb and blind so they have no understanding.”

So oh one who was granted sight after years of blindness, Oh one who was saved from accompanying the oppressors in the hellfire, Oh one who was saved from the previous generations of oppressors cursing him and his likes, rejoice, and remember Allah’s blessing upon you and How He blessed you with guidance, a guidance which you would not have attained except with His assistance. 

And as Allah says, and His speech is the greatest: 

“And you considered it bad for you, but it was good for you.”

So do not perceive their deaths to be a loss, nor perceive their losses to be due to Allah’s displeasure with them or His curse, rather in everything Allah has a wisdom, that we may or may not get to know. Alhamdulillah. 

And if their perishing causes nothing but the guidance of a single servant, then that is better for them than red camels, as stated by our dear and beloved Muhammad ﷺ, whom, if we truly known and taken as an example, we wouldn’t call his followers “khawarij”.

I am weary of life.

If death were sold, I would buy it,

longing for Allah, yearning to meet him.

They asked, are you sure of your deeds?

No, not at all.

But I love Him, and I think well of Him.

Would He punish me while I love Him?

‫وَلَا تَقُولُوا۟ لِمَن یُقۡتَلُ فِی سَبِیلِ ٱللَّهِ أَمۡوَ ٰ⁠تُۢۚ بَلۡ أَحۡیَاۤءࣱ وَلَـٰكِن لَّا تَشۡعُرُونَ﴿ ١٥٤ ﴾‬

‫وَلَنَبۡلُوَنَّكُم بِشَیۡءࣲ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصࣲ مِّنَ ٱلۡأَمۡوَ ٰ⁠لِ وَٱلۡأَنفُسِ وَٱلثَّمَرَ ٰ⁠تِۗ وَبَشِّرِ ٱلصَّـٰبِرِینَ﴿ ١٥٥ ﴾‬

‫ٱلَّذِینَ إِذَاۤ أَصَـٰبَتۡهُم مُّصِیبَةࣱ قَالُوۤا۟ إِنَّا لِلَّهِ وَإِنَّاۤ إِلَیۡهِ رَ ٰ⁠جِعُونَ﴿ ١٥٦ ﴾‬

‫أُو۟لَـٰۤىِٕكَ عَلَیۡهِمۡ صَلَوَ ٰ⁠تࣱ مِّن رَّبِّهِمۡ وَرَحۡمَةࣱۖ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُهۡتَدُونَ﴿ ١٥٧ ﴾‬

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And do not say about those who are killed in the way of Allāh, They are dead. Rather, they are alive, but you perceive [it] not.

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,

Who, when disaster strikes them, say, Indeed we belong to Allāh, and indeed to Him we will return

Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.

إنا لله وإنا إليه راجعون

Ibn Rajab رحمه الله said:

يا من ضاع عمره لا شيء استدرك ما فاتك في ليلة القدر فإنها تحسب بالعمر.

O you who have wasted your life, nothing can make up for what you’ve lost except the Night of Decree (Laylatul Qadr), for indeed, its value is equal to a lifetime.

(191)كتاب لطائف المعارف فيما لمواسم العام من الوظائف - ط ابن حزم

❝ When Allah blesses you with a chance to help and support your brother, recognise it as a true blessing! Consider yourself the one being helped. Allah has bestowed upon you the blessings to help others and cleanse yourself. You are a mere vessel of opportunity—either you help or you don’t. Remember, Allah will always find a way to support and aid His faithful slaves. Allah selected you and preferred you for the opportunity to be presented to. But if you don’t help yourself by giving charity and reject this blessing of Allah, you have no one to help you and you are accountable for every penny. The angels will make Duah against you and your fortune sooner or later will diminish as it’s void of the blessings of Allah. Exactly what happened to those before you. ❞

— Shaykh Musa Jibril حفظه الله

A believer never enjoys his sin, never finds his delight completed. Rather, even while committing the sin his heart is faced with grief, though the intoxication of desire covers up his feeling of it.

If the heart ever becomes void of this remorseful ache and the joy of sinning overpowers any feeling of remorse, then one should doubt one's faith, and cry over the death of his heart.

Were the heart alive, the committing of sin would make it sad, upbraid and constrict it, and it would sense it.

A wound, after all, does not cause pain to a corpse.

[ Madarij al-Salikin ] Ibn Qayyim al-Jawzi

انما هي ايام قلائل والموعد الجنة

It is but a few days and Jannah is the promise