Asma, daughter of AbuBakr, entered upon the Messenger of Allah (ﷺ) wearing thin clothes. The Messenger of Allah (ﷺ) turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.
Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from 'Aishah is missing) Khalid b. Duraik did not see 'Aishah.
Hadith Text & Authentication
Asma, daughter of AbuBakr, entered upon the Messenger of Allah (ﷺ) wearing thin clothes. The Messenger of Allah (ﷺ) turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.
Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from 'Aishah is missing) Khalid b. Duraik did not see 'Aishah.
Scholarly Commentary
This hadith establishes the fundamental principle of hijab for Muslim women. The Prophet's turning away demonstrates that transparent clothing revealing body shape is impermissible. His instruction clarifies that after puberty, a woman must cover her entire body except the face and hands.
Scholars differ on whether the face must be covered: the majority position holds it is recommended but not obligatory, while some schools consider it obligatory based on other evidences. The hands up to the wrists are unanimously exempted.
Juridical Rulings
The ruling applies from the age of puberty. Clothing must be thick enough not to reveal skin color or body shape. The garment should not be form-fitting but loose enough to conceal the body's contours.
This prohibition extends to all situations where non-mahram men may see her, with exceptions for medical necessity or similar valid reasons according to scholarly consensus.
Spiritual Dimensions
The hijab is not merely physical covering but embodies modesty, dignity, and God-consciousness. It protects society from fitnah (temptation) and elevates women from being objects of desire to honored individuals.
This commandment reflects Islam's comprehensive approach to regulating human interactions and preserving moral boundaries for societal harmony.