A’isha told that when Asma’ daughter of Abu Bakr came in to visit God's messenger wearing thin clothes he turned away from her and said, “When a woman is old enough to menstruate, Asma’, it is not right that any part of her should be seen but this and this,” pointing to his face and his hands. Abu Dawud transmitted it.
Hadith Commentary: The Book of Clothing
From Mishkat al-Masabih 4372 - A Scholarly Explanation
The Core Prohibition
This hadith establishes a fundamental principle in Islamic modesty (hijab) for women. When a female reaches the age of menstruation, she has entered adulthood (bulugh) and the rulings of hijab become obligatory upon her.
The Prophet's (ﷺ) act of turning away demonstrates the gravity of the situation. It is not merely a recommendation but a matter that requires active avoidance when the boundaries of Allah are transgressed.
Defining the Awrah
By pointing to his face and hands, the Prophet (ﷺ) clearly delineated the only parts of a woman's body that may be revealed in front of non-mahram men. The consensus (ijma') of the scholars is that the entire body of a free, adult Muslim woman is awrah (that which must be covered) except for the face and hands.
The phrase "this and this" indicates these are the specific exceptions to the general rule of full coverage, and nothing more.
The Nature of the Garment
The description of the clothing as "thin" (radi'ah) is critical. A garment must not only cover the awrah but must also be thick enough to conceal what is beneath it. It should not be transparent, tight-fitting, or an adornment in itself that attracts undue attention.
The purpose of the hijab is to conceal the woman's form and beauty from those not permitted to see it, a purpose defeated by thin or body-revealing clothing.
Wisdom and Objective
This ruling preserves societal morality, protects women from unwanted attention, and elevates their status by focusing on their intellect and character rather than their physical appearance. It fosters a environment of mutual respect and God-consciousness (taqwa).
The directive was given to Asma', a woman of the highest companionship (Sahabiyyah), demonstrating that these rulings apply universally to all Muslim women, regardless of their piety or status.