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Zameelur Rahman. As for the positions of the fuqaha on the permissibility of looking at the face of a woman and her hands, the fuqaha have agreed on the impermissibility when it is with the intention of gratification taladhdhudhor if there was a fear of temptation inviting the man to be alone with her. There is no dispute in the prohibition of looking at the face of a woman and her hands in this case. As for when the man is safe from temptation and does not desire gratification by looking there is disagreement over its permissibility.
So it is permissible for her to uncover one of her eyes due to this necessity, and what is established by necessity should not go beyond the scope of the necessity. From these reports is what was narrated that a woman offered herself [for marriage] to the Messenger of Allah Allah bless him and grant him peaceand he looked at her face and did not desire her.
Furthermore, the face is the site of kohl and the hand is the site of the ring … Moreover, there is no doubt that it is permissible to look at her garment, and fear of temptation is not considered in this, and looking at her face and hands is the same. Al-Hasan ibn Ziyad narrated from Abu Hanifah that it is permitted to look at her foot also, as was mentioned by al-Tahawi, because just as she is tried with showing her face in working with men and showing her hand in receiving and giving, she is tried with showing her feet when walking barefooted or wearing sandals, and she may not find shoes on every occasion [when she goes out].
Furthermore, looking at them the face and hands without gratification and without fear of temptation and without a reason, is permissible, even if it is a young woman. The author al-Nawawi related this in Sharh Muslim and approved of it.
The outward purport of the statement of the two shaykhs is that concealing [the face] is obligatory in itself, so [the need for] this reconciliation does not arise, and the statement of al-Qadi is weak. An equivalent [passage] is [found] in Nihayat al-Muhtaj5. By considering these four positions it is clear that they all agree on the prohibition of looking at the face of a woman with the intention of gratification or when there is fear of temptation.
The Hanafis and Malikis only allow it with the condition of safety from temptation and the intention of gratification. Meeting this condition is very difficult, particularly in our age in which corruption has become prevalent, to the degree that it has become a condition that almost cannot be met in most situations, and for this [reason] the latter-day scholars from the Hanafis prohibited it absolutely.
Thus, the permissibility of looking is conditional on the absence of desire and otherwise it is prohibited. This was in their time. This clearly indicates that the objective [of the verse] is making an exception of what cannot be concealed. Rather, [it is an exception] when adornment appears upon exertion and work, without an intention to show it, because harm may be inflicted upon them by concealing [the face and hands] upon exertion and work.
Yes, there are two situations that are exceptions to this: first, the situation of needing to show the face because concealing it will inflict harm upon her as in a [large] crowd or for another need like providing testimony. Second, her face becomes exposed unintentionally during exertion and work. Men are commanded in these two situations to lower their gaze. And Allah Most High knows best.
This translation was first published in Deoband. The original translation has been split into two parts; 1 The boundaries of hijab and 2 Looking at a woman. in.
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Password recovery. Recover your password. Tuesday, November 16, Get help. The Students' Notebook. Home Fiqh Looking at a woman. Zameelur Rahman As for the positions of the fuqaha on the permissibility of looking at the face of a woman and her hands, the fuqaha have agreed on the impermissibility when it is with the intention of gratification taladhdhudhor if there was a fear of temptation inviting the man to be alone with her.
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