Obligatory of wearing Hijab to recite the Holy Quran

Question 358: Assalam o alaikum, I am a Pakistani and lived my whole life in a different society than the Arabs. So naturally few things I am seeing in this culture are quite different from mine. Today I picked out one such thing for my Question to improve my knowledge.

In subcontinent (India, Pakistan, Bangladesh) females usually cover their heads when they hear the sound of Azan or sound of recitation of Holy Quran.

But, here in my school the Arab teachers teaching Holy Quran never covers their head. They say it’s not necessary to cover the head for recitation of Holy Quran or Azan.

We only need to cover head in front of non-Mahram or for prayer.

Kindly explain is it necessary to cover head or not while recitation of Holy Quran and Listening Azan. Regards

Answer 358:  According to Islam, it is not obligatory on you to have Hijab while you are reciting the holy Quran, unless there is a non-Mahram can see you. So, it would be considered as wajib upon you to observe Hijab just because of the presence of non-Mahram. Read More


Observing Hijab in Muharram

Question 286: One thing that am disagree and as am faild to justify my views against this, is unveild women coming in the jaloses of men in moharram and chehlam. As this called bepardgi which is not Mission e Imam Hussain as. At all. Please answer me regarding this issue. Thanks

Answer 286: The philosophy behind the hijab for woman in Islam is that she should cover her body in her associations with men ‘whom she is not related to according to the divine law’ (na-mahram) and that she does not flaunt and display herself.

The verses of the Holy Quran which refer to this issue affirm this and the edicts of the religious jurisprudents confirm it. The concept of hijab is to create a healthy environment in the family and society.

If we study hijab from a Quranic perspective, we will see that the Quran sorts out hijab into different kinds one of which is the modest covering of the body. In order to clarify the discussion, we will enumerate the different kinds of hijab from the perspective of the Holy Quran:

1) Modesty in looking as the Quran says: “Say to the believing men that they should lower their gaze and guard their modesty” and also, “And say to the believing women that they should lower their gaze and guard their modesty,”[1]

2) Hijab in utterance: Women have advised how to speak to strangers (males outside of their family): “O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word.”[2]

3) Hijab in conduct: Women have been guided how to conduct themselves when in front of strangers. They have been ordered not to attract strangers’ attention by showing their ornaments and beautifications: “…and that they should not strike their feet in order to draw attention to their hidden ornaments.” [3]

Note: It is necessary to mention that one of the main missions of Imam Hussain (as), by which he himself along with his followers and families have been killed by their enemies for, was to revive the pure Islam of the Holy Prophet (saws) by “Amr bil Maroof wa Nahi ‘anil Munkar,” which means recommending us the Maroof (lawful acts) and forbidding us the Munkar (unlawful acts). Hijab is an obligatory (wajib) act that a woman must observe, but mourning for Imam Hussain (as) is a recommended (mustahab) act. Therefore, they are supposed to mourn for Imam Hussain (as) if they have a proper hijab.
As a result, if a woman doesn’t observe her hijab deliberately and comes in the majlis of Imam Hussain (as) in this state, her azadari wouldn’t be considered as sahih.

For further information in this regards, please read the following answer:

Index: Philosophy of Hijab during prayer, answer 020.

Index: Hijab of Sayeda Fatima al-Zahra (sa), answer 492.

Index: Men and Women: Covering body in prayers, answer 594.

[1] . Al-Noor, 30: قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ،; Al-Noor, 31: قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ،.

[2] . Al-Ahzab, 32: فَلا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ.

[3] . Al-Noor, 31 وَ لا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ ما يُخْفِينَ مِنْ زِينَتِهِنَّ.


Makeup after wudu doesn’t void prayer

Question 157: Salaam to everyone. I have a question and I hope someone can shed some light or answer my question. Recently my teenage daughter asked me “mum if someone did their ablution before They go college and read the salah there and then put on muscara after their ablution would that salah be void or would it be accepted”? Now I was kind of confused as to what answer do I give. Because as the ablution was done with no mascara on but then the salah would be read WITH muscara on. Please, guys would appreciate the answer. Jzk to all.

Answer 157: According to maraja’, her wudu and prayer are treated as valid as it is not among those unclean things which invalidate wudu (ablution)[1]. However, for a matter of precaution, she should not perform her prayer in a place, where non-mahrams can see her makeup, but it doesn’t void her prayers.

The wudu is accepted because the mascara was applied after. There is not really a problem with the salah being offered with the mascara as its the ablation that is important and the wudu was accepted. What I would focus on next is what your marje says about makeup. Sayyid Sistani (ha) says it is fine to wear khol/mascara as long as it’s not done with the intention to attract attention and if it does then to remove it.[2]

For further information in this regards, please refer to the following answer:

Index: Number of things which invalidate Wudu (ablution), answer 556.

Index: Doubts during prayer whether wudu was performed or not, answer 036.

Index: Wiping performed on socks invalidates Wudu, answer 037.

Index:  Impermissibility of making Wudu after Ghusl, answer 035.

Index: Making Wudu when you are going to bed, answer 032.

Index: Philosophy of Hijab during prayer, answer 020.

Index: Men and Women: Covering body in prayers, answer 594.

Index: The validity of Ghusl even a barrier finds out after a week, answer 031.

The official website of the office of Sayyid Sistani (ha), Q&A, Wudhu.

[1] . Tawzih al-Masael of maraja’ (annotated by Imam Khomeini), Vol. 1, Pg. 188.

[2] . Refer to:


Rules of wearing colorful scarf

Question 287: Brother I have a question regarding this if a woman wears colorful scarf with proper manner and she feels that she is become more attractive by just color of scarf … is it haram?

Answer 287: There is no problem in it by itself provided that it does not attract others’ attention or entail evils.[1] But, one should show restraint in choosing colors and designs which stand out or attract attention.

Regarding the color of clothing, although the Holy Quran and authentic hadiths have not constrained the color of hijab, considering the philosophy of hijab, that clothing should not attract attention and the fact that come colors cause attraction in a way that it defeats the purpose of hijab, a vast amount of scholars have prohibited wearing such clothing. To look at the whole issue from a general perspective, it can be said that the fatwa of these maraji is based on the fact that when wearing ‘different’ clothing, one should keep in mind the norms of society.

For further information in this regards, please refer to the following answers:

Index: Hijab of Sayeda Fatima al-Zahra (sa), answer 492.

Index: Men and Women: Covering body in prayers, answer 594.

Index: Philosophy of Hijab during prayer, answer 020.

Index: The best place for a woman to pray is at home or mosque, answer 015.

[1] . Tawzih al-Masael of maraja (with annotation of Imam Khomeini), Vol. 1, Pg. 466.


Mixing between men and women at Fitness Centers in College

Question 595: 1. To stay healthy is it alright to participate in a college class where women and men are exercising together, playing a sport (i.e. basketball, soccer, volleyball) ? All the Fitness Centers in College are male/female mixed and expensive, you have to travel very far to participate with other Muslim brothers to exercise in a halal way, and cannot afford equipment of your own. What should you do to prevent disease, laziness, and lethargy in this case.

Answer 595: Firstly, these sports you named are not necessary for a person to exercise. Secondly, in order that you want to stay healthy and prevent disease and laziness you can do other sports like walking. But, if those females participated in such sports have at least observed Islamic hijab in some cases and you are also completely sure that you don’t engage in a forbidden act and this doesn’t harms your beliefs and commitment to the faith (which is what normally happens) nor entails any harãm act you would be allowed to participate in such sports.

According to Sayyid Sistani (ha), one must refrain from going to such places where people go about half-naked is if it entails a harãm act. Based on obligatory precaution, one must refrain from going to such places, even if it does not entail a harãm act like looking with lust and the like.[1]

[1] . For more information, please refer to: The official website of the office of Sayyid Sistani (ha), Youth’s issues » General Rules.


Men and Women: Covering body in prayers

Question 594: Salam. I wonder what obligatory parts men and women need to cover when performing Salat?

Brief answer 594: While offering prayers, a man should cover his private parts even if no one is looking at him, and preference is that he should also cover his body from the navel up to the knee.

A woman should cover her entire body while offering prayers, including her head and hair. As a recommended precaution, she should also cover the soles of her feet. It is not necessary for her to cover that part of her face which is washed while performing Wudhu, or the hands up to the wrists, or the upper feet up to the ankles. Nevertheless, in order to ensure that she has covered the obligatory parts of her body adequately, she should also cover a part of the sides of her face as well as lower part of her wrists and the ankles.[1]

Detailed answer 594: In case of ability, it is obligatory to cover the private parts in prayer and its appurtenances like the Rak’at offered by way of caution, and according to the stronger opinion, the compensatory prayer for the forgotten portions, and according to the more cautious opinion, the two prostrations due to inattention, as also in the supererogatory prayers excluding the prayer of the dead, though, according to the more cautious opinion, also including it, while caution must not be given up during the performance of the circumambulation.

If the private part of a person becomes visible due to wind or negligence, or it was visible from the beginning of the prayer without the knowledge of the person offering praying, the prayer shall be valid. However, the person should cover it immediately, if he comes to realize about it during the prayer. It is more cautious to finish it, and start it anew.

The same rule applies in case he forgets in both cases.

The private parts of a man which are required to be covered and are forbidden to look at during prayer are the anus, the penis and both the testicles. It is more cautious to cover the indistinct figure of the private parts visible from behind the clothes without distinction of the color.

As regards the parts of a woman which are required to be covered during prayer, they include her entire body including even her head and hair excluding the part of her face which is required to be washed for ablution and both her hands upto the forearms and both feet upto the ankles. It is obligatory to cover a little of the parts mentioned as excluded from being covered.

It is obligatory on a woman to cover her neck and the lower part of her chin including even that much of it as can be seen after wrapping the scarf (khimãr).

A slave girl and small girl are treated at par with a free and adult woman, except that it is not obligatory on them to cover their head, hair or neck.

It is not obligatory to cover the private parts from below. Of course, if one is standing at the corner of the roof or net where a person may possibly pass and have a look at the private parts in case he looks up, then, according to the more cautious, rather stronger opinion, one should cover the private parts from below too, even if presently there is no person looking there.

In case, however, there is a net under which no person is expected to look from under as on a well, then, according to the stronger opinion, it is not obligatory (cover the private parts from below), except when there is a person looking in the net.

The hiding from sight may be obtained through any means which may hide a thing from sight, including even a hand, coating with mud or dipping in water. Even both the hips are sufficient to cover the anus.

The hiding of the (private parts) in prayer is not sufficient by means of the things mentioned above, even in case of an emergency.

As regards covering (the private parts) by means of leaves, grass, cotton, and unwoven wool, according to the stronger opinion, it is permissible generally, though caution must not be given up in case of the first two.

According to the stronger opinion, if a person finds nothing to (cover his private parts), even grass or leaves, it is permissible for him to offer prayer, though it is more cautious for a person who finds something to coat with to add to his own condition the condition of one who could find something (to cover his private parts). [2]

When a person offers the forgotten Sajdah or tashahhud, he should cover himself in the same manner as in prayers, and the recommended precaution is that he should also cover himself at the time of offering Sajda-e-Sahv.

If while offering prayers, a person does not cover his private parts intentionally, or on account of not having cared to know the rule, his prayers is void.

If a person realizes while offering prayers, that his private parts are visible, he must immediately cover them, and it is not necessary for him to repeat the prayers. As a measure of precaution, he should not continue performing any part of the prayers, as long as the private parts are visible. If he learns after the completion of prayers that his private parts were visible, his prayers would be deemed valid.

If the dress of a person covers his private parts while he stands, but it may not cover them in another posture like in Ruku or Sajdah, his namaz will be valid if he manages to conceal them by some other means. However, the recommended precaution is that he should not pray in such dress.[3]

For further information in this regards, please read the following answers:

Index: Philosophy of Hijab during prayer, answer 020.

Index: The best place for a woman to pray is at home or mosque, answer 015.

[1] . The official website of the office of Sayyid Sistani (ha), Rules of Namaz » Covering the body in prayers, Q: 796-797.

[2] . Tahrir al-Wasilah of Imam Khomeini (ra), Vol. 1, Third Preliminary of Prayer: Permissible Garment of the Person Offering Prayer; Tawzih al-Masael of Maraja’ (annotated by Imam Khomeini), Vol. 1, Pgs. 441-445.

[3] . The official website of the office of Sayyid Sistani (ha), Rules of Namaz » Covering the body in prayers, Q: 798-801.


Permissibility of a Father giving Daughters Picture to Non-Mahram

Question 084: What’s the ruling about parents giving Daughters Picture to Non-Mahram (suitor) or his family, without asking the daughter for her opinion, if she agrees to marry the boy or not? If the matter is rejected, what would be the ruling of the pictures (of the girl with and without hijab)? What’s the ruling of exchanging pictures with the intention of marriage between families, not caring if the matter would be rejected or not?

Answer 084: There is a right for the father to intervene, like the right of getting married for a virgin girl and the like, then it is quite obvious that his order must be carried out.[1] So, there would be no problem for a father to give his daughter’s picture to a family (covered one) or a boy (with or without hijab) in this regards.

Note: If a girl comes of age, reaching the age of bulugh and obligation, and is rashidah (meaning that she can tell what is to her benefit and what isn’t), she needs to get her father or grandfather’s (in the case of not having a father) permission if she is a virgin. If she isn’t a virgin as a result of legitimate intercourse [with a permanent or temporary husband], there is no longer any need for her father or grandfather’s permission.[2]

The following are some important rules we are recommended to take them into consideration:

Giving One’s Picture to a Non-Mahram

  1. There is no objection to a boy seeing your picture, if he has a genuine intention to marry you. 2. It is haram for him to look at your picture with lust. 3. If you do not want him to keep your picture with him, he must return you the picture and he does not have the right to keep it. 4. If the picture has no hijab, they would commit sin by seeing your picture without your permission.

The grand maraja’ answer in this regards (giving veiled (with hijab) picture to a boy whom he decided to marry you) is as follows:

Khamenei: There is no problem in it per se.

Makarem Shirazi: There is no problem in it in the said case.

Saafi Gulpaigani: If the man intends to marry her, he can see your picture but try not to let the picture remain with a non-mahram.

Rules regarding Looking at a Woman’s Body for Marriage – It is permissible for a man to look at a woman whom he intends to marry provided that:

– It is not with the intention of pleasure.

– It is to find out about her beauty or her defects.

– There should not be any barrier or hurdle to the marriage.

– He considers it problem that the girl will not reject him[3], in which case he can look at a woman’s face, hands up to the wrists, hair and a part of her body (neck and upper part of the chest).[4]

It should be noted that Grand Ayatollah Saafi believes that, “As an obligatory precaution, he must suffice to looking at her face and hands up to the wrists”.[5]

For further information in this regards, please refer to the following answer:

Index:  Premarital relation with non-Mahram is impermissible, answer 082.

[1] . See: Wasa’ilul-Shia, vol. 14, pp. 11-120.

[2] . Tawdhihul-Masa’ele of Maraje’, Vol.2, Pg. 387, question 2376.

[3] . Khamenei, Sayyid Ali, Ajwebat al-Istefaat, question 525; Sistani, Sayyid ali, Minhaj al-Salehin, vol.2, Nikah (Marriage), issue No. 28; Bahjat, Muhammad Taqi, Resalah Tawzih al-Masail, issue No.1944; Makarem Shirazi, Naser, Ta’liqat Alaa al-Urwat al-Wuthqa, Nikah (Marriage), issue No, 26; Fazel Lankarani, Muhammad, Ta’liqat Alaa al-Urwat al-Wuthqa, Nikah (Marriage), issue No. 26.

[4] . Makarem Shirazi, Naser, Ta’liqat Alaa al-Urwat al-Wuthqa, Nikah (Marriage), issue No, 26; Ali bin Abi Talib Religious School, Qom; Sistani, Sayyid Ali, Minhaj al-Saalehin, vol.2, Nikah, issue No. 28; Tabrizi, Jawad, Isteftaat, question 1580, p. 355, Sarwar Publications, Sitara Publications, 3rd edition, 1385 (2006); Bahjat, Muhammad Taqi, Resalah, Tawzih al-Masail, issue No. 1944, p. 386, Publications of the Office of the Supreme Leader, Amir Printing Press, 18th edition,Qom, 1378 (1999). Tawzih al-Masail (with annotation by Imam Khomeini) vol.2, p. 485, issue No. 2433; Imam Khomeini, Sayyid Rohullah, Tahrir al-Wasilah, vol.2, Nikah (marriage), issue No. 28, Payam Printing House, fifth edition, 1365 (1986).

[5] . Saafi, Lotfullah, Hidayat al-‘Ibad, vol.2, Nikah (Marriage), issue No. 28. Adopted from answer        26645 IQ.


Philosophy of Hijab during prayer

Question 020: Why must a women be covered when she prays to Allah (swt) in her own home and please provide Hadith. Is it merely to show respect? Is it to induce feelings of modesty and piety psychologically? It must be for our benefit as Allah (swt) is our creator and sees all whether we are we are covered or not. What is the philosophy of Hijab during prayer?
Answer 020: Setr (covering) is one of the Islamic Jurisprudence rules. In Islam, covering is not specialized for the women only and men have such special Islamic rules. Covering during praying is one of the rules in this matter. Perhaps the purpose of covering ourselves when praying is that the dignity and personality of a man requires him\her to show his\her respect for Allah (SWT) even there is no one in the room where praying can see him\her. Probably, we can conclude that the benefit of covering is at first observing this dignity and personality. The following are some reasons regarding why women must cover themselves when praying:

  1. According to all Muslims, in Islam every Islamic sects are unanimously agreed that a woman must have a particular covering.[1]
  2. Narrations: there has been narrated some traditions in which stated that a woman must have special covering during prayer as follows, so we can conclude that this is the one that scholars have been issuing such fatwa in this regards: [2]

  3. Imam Muhammad Baqir (as) has said: “A woman must offer her prayer on Khimar (scarf) and Dir’ in Arabic :

درعcloth like a shirt, called Dir’ (درع) which would cover from about the middle of their chest down to their knees or lower than the knees.) in case the dress is not thin”.[3] In Fiqhi term Khimar means something that a woman can cover her head and hair by. In the Holy Quran Allah (SWT) says: “And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, except for what is outward, and let them draw their scarfs over their bosoms, and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers” sons, or their sisters” sons, or their women, or their slave girls, or male dependents lacking] sexual [desire, or children uninitiated to woman’s parts. And let them not thump their feet to make known their hidden ornaments. Rally to Allah in repentance, O faithful, so that you may be felicitous”.[4]

  1. Ibn Abi Yafour has narrated from Imam Sadiq (as) as He said: “A woman must offer her prayer while she wore three kinds of clothes: Izar (the traditional long wide dress that envelope the body from head to toe, Dir’ and Khimar (scarf). There is no problem to cover her head and neck by Khimar. If she hasn’t these three clothes she must offer her prayer with two clothes. i.e. use one of the both as Izar (like skirt) and cover her lower part of body and the other as scarf (by which cover her head and the upper part of her body). I asked the Imam that what should the woman do if she has nothing but Dir’ and Malhafa (chador or bed sheet) and doesn’t have scarf? Imam has replied: No problem. She is supposed to use Chador in order to cover her body from head to toe.”[5]
  2. Zorara bin A’ayon has asked Imam Baqir (as): What is the minimum dress a woman can offer her prayer by? The Imam (as) has replied: “Dir’ and Malhafa (like Chador) in a way that covers all parts of her body.”[6]

Note: According to maraja, a woman is allowed to keep her face and hands uncovered in the presence of a non-Mahram man, provided that she does not fear of getting into a harãm act, that the exposure of her face and hand does not cause men to gaze at her in a forbidden way, and that it does not give rise to immorality in general. Otherwise, it is obligatory on her to conceal [her face and hands], even from those who are mahram to her. It is not permissible for a woman to expose the top part of her feet to a non-mahram onlooker. However, she is allowed to keep her feet —top as well as sole— exposed during salãt, if she is in a place where she is immune from the looks of a non-mahram person.[7]

[1] . Borojerdi, Hussain, Taqrir Bahth al-Sayyid al-Borojerdi, by: Ishtihardi, Sheikh Ali Panah, Vol. 1, Pg. 67, Office of Islamic Publication, Qom, 1416 A.H.

[2] . Refer to: Taqrir Bahth al-Sayyid al-Borojerdi, Vol. 1, Pg. 67.

[3] . Mahmood Abdul Rahman, Mojam al-Mustalihat wa al-Alfadh al-Fiqhiyah, Vol. 2, Pg. 79, Darel Fadilat, Cairo, 1407 A.H.

[4] . Surah al-Noor, verse 31.

[5] . Al-Kafi, Pg. 395 – 396. The Arabic version of this Hadith is follows: «مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع تُصَلِّي الْمَرْأَةُ فِي ثَلَاثَةِ أَثْوَابٍ إِزَارٍ وَ دِرْعٍ وَ خِمَارٍ وَ لَا يَضُرُّهَا بِأَنْ تُقَنِّعَ بِالْخِمَارِ فَإِنْ لَمْ تَجِدْ فَثَوْبَيْنِ تَتَّزِر بِأَحَدِهِمَا وَ تُقَنِّعُ بِالْآخَرِ قُلْتُ فَإِنْ كَانَ دِرْعٌ وَ مِلْحَفَةٌ لَيْسَ عَلَيْهَا مِقْنَعَةٌ فَقَالَ لَا بَأْسَ إِذَا تَقَنَّعَتْ بِالْمِلْحَفَةِ فَإِنْ لَمْ تَكْفِهَا فَلْتَلْبَسْهَا طُولًا»

[6] . Sheikh Tusi, Tahzib al-Ahkam, researcher: Moosavi Khurasan, Hussain, Vol. 2, Pg. 217, Darel Kutubel Islamiyah, Tehran, fourth edition, 1407.

[7] . The official website of the office of Sayyid Sistani (ha), Women’s issues » General Rules.


Hijab of Sayeda Fatima al-Zahra (sa)

Question 492: Did Lady Fatemeh (peace be upon her) covering her face and hands? Please, explain in detail about Hijab of Sayeda Fatima (sa).

Answer 492: Qena was prevalent among women by which some of them covered their face at the advent of Islam. According to some traditions narrated from our Infallibles (PBUTH), Lady Fatimah al-Zahra has used such coverage in front of non-Mahram. Qena means something by which women covers their face.[1]

Imam Baqir (AS) has said that Jaber bin Abdullah Ansari was with the Holy Prophet (PBUH). They went out of house in order to meet Fatimah al-Zahra (SA). “When we reached there, the Holy Prophet (PBUH) pushed the door and said: Assalamu Alaikum. Lady Fatimah (SA) replied: Wa Alaika assalaam ‘O the messenger of Allah (PBUH). The Prophet said: Could I come in? She (SA) replied: Yes, come in. The Prophet said: there is one person whom come along with me. Is he also allowed to come in? No, I don’t have a proper cover. Meaning that she didn’t have Qena on her face.[2]

Arabic version: لیس علی قناع

It is said that during the Fadak event, when Fatimah (SA) wants to go out of house she always covered her face with Borgha’.[3]

The Arabic version of this narration: فَتَجَلْبَبَتْ بِجِلْبَابِهَا وَ تَبَرْقَعَتْ بِبُرْقِعِهَا

When it is proved that Abu Bakr forcefully took Fadak and didn’t want to give it back to Lady Fatimah (SA), she covered her head with a veil and was going toward the Holy Prophet’s (PBUH) mosque. While she was among some religious women and her relatives, her clothes were long in a way that all of her body and feet were covered. She walked like the Holy Prophet (PBUH). When she reached the mosque, the people of Muhajir and Ansar created a place for her that men were unable to see her.[4]

Arabic version:

لما بلغ فاطمه علیهاالسلام اجماع ابی بکر علی منعها فدک، لاثت خمارها، و اقبلت فی لمه من حفدتها و نسا قومها، تطا فی ذیولها، ماتخرم مشیتها مشیه رسول اللَّه صلی اللَّه علیه و آله حتی دخلت علی ابی بکر و قد حشد الناس من المهاجرین و الانصار، فضرب بینها و بینهم ریطه بیضا

It is understood from historical sources that women were observing hijab in the time of the Holy Prophet (s) (PHUTH), but not complete hijab because the Arab women would wear a scarf, but they would place the ends behind their head so that their earrings, neck and chest would show since their dresses were most often v-necked. They used to wear dresses with open collars leaving their necks and part of their chests visible.[5]

Lady Fatimah (SA) is the best example for all women from all around the world to follow her. She (SA) observed hijab completely, even when a blind man entered her house with the Holy Prophet (PBUH), she went out of the house in order that the man cannot even smell her. Also, she made a will to Imam Ali (AS) that when I die, shroud and bury me at night. O Ali, (AS) make a coffin for me that could hide my body.[6]

Lady Fatimah al-Zahra (SA) preferred to stay at home, however she went out (when necessary) while observing hijab completely in a way that nobody could see her as she was among some of her relatives and women of Muhajir and Ansar. Also, when she attend the mosque there was a place where she (SA) stood that nobody could see her.

[1] . Mojam al-Wasit, word of Qena.

[2] . Al-Kafi, Vol. 5, Pg. 528, al-Nikah Book.

[3] . Sheikh Sadouq, Elal al-Sharae’, Vol. 1, Pg. 163, Qom, Davari bookshop.

[4] . Sharh e ibn Abi al-Hadid, Vol. 16, Pg. 211 & 249; Ihtiyajat Tabarsi, Vol. 1, Pg. 131, Najaf publication.

[5] . Mutahhari, Murteza, Works Collections, vol.19, pg. 484 – 485.

[6] . Rawzatul Waedhing, Vol. 1, Pg. 151; Biharul Anwar, Vol. 43, Pg. 214.