Why Not Prefer Opinion Of Senior Sahabi Ibn-e-masud Over Ibn-e-Abbas Over Hijab
Tafheem ul Quran English Syed Abul Ala Maududi Surah No. 24 – Ayah No. 31 Commentary: 35. Different interpretations given by different commentators of this verse have greatly confused its real meaning. All that is obviously meant is that women should not display their make-up and adornment except that which is displayed of itself and is beyond their control. This clearly means that women should not purposely and intentionally display their make-up, but there is no accountability if the make-up becomes displayed without any purpose or intention on their part; for instance, the head-wrapper’s being blown aside by the wind thus exposing the adornment, or the outer-garment itself which cannot be concealed but which nevertheless has attraction being a part of the female dress. This very interpretation of this verse has been given by Abdullah bin Masud, Hasan Basri, Ibn Sirin and Ibrahim Nakhai. On the contrary, some other commentators have interpreted the verse to mean all those parts of the body which usually remain exposed or uncovered and in this they include the hands and the face with all their adornments. This is the view of Ibn Abbas and his followers, and a large number of the Hanafi jurists have accepted it. (Ahkam-ul-Quran, AlJassas, Vol. III, pp. 388-389). Thus, according to them, it is permissible for a woman to move out freely with the uncovered face in full make-up and adornment of the hands. We are, however, unable to subscribe to this view. There is a world of difference between displaying something and its becoming displayed of itself. The first implies intention and the second compulsion and a state of helplessness. Moreover, such an interpretation also goes against the traditions which state that the women never moved out with open and uncovered faces in the time of the Prophet (peace be upon him) after the commandments of hijab had been sent down. These commandments implied veiling of the face as well, and the veil had become a part of the female dress except during Hajj when one has to be in the prescribed state of ihram and keep the face uncovered. Another argument that is advanced in support of this view is that the hands and the face are not included in the satar of the woman, whereas satar and hijab are two entirely different things. Sanctity of satar is such that it cannot be violated even before the mahram males like the father, brother, etc. As for hijab it is over and above satar which is meant to segregate women from non mahram males; the discussion here relates to the commandments of hijab and not to satar.