Here, hijab means a woman's covering of her body and adornment before non-mahram men as Allah has commanded. A mahram is someone she is permanently prohibited from marrying for a recognised Islamic reason, such as her father, brother or son. Not every relative or trusted family acquaintance is a mahram.

Hijab becomes obligatory at puberty, not at marriage, graduation or the age of eighteen. Before puberty, a girl should be gently accustomed to modest dress in a way suited to her age, without humiliation or frightening her. Ibn Baz explained both the obligation at puberty and the benefit of earlier preparation. See Signs of Puberty in Islam: Duties for Boys and Girls for the relevant signs.

Allah says:

﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ﴾

Quran 24:31, an excerpt. In meaning: women are to draw their head coverings over their chest openings. The khimar covers the head, and the command is not fulfilled by covering the hair while leaving the neck and chest exposed.

Allah also says:

﴿يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ﴾

Quran 33:59, an excerpt. In meaning: the Prophet is commanded to tell his wives, daughters and the believing women to draw their outer garments over themselves. The address includes believing women generally; it is not limited to the Mothers of the Believers.

Alongside the command for women to cover, Allah commands men to lower their gaze in Quran 24:30. Neither side's responsibility disappears because the other falls short.

Clothing worn before non-mahram men should meet the following requirements:

1. The clothing must cover what must be covered. Hair, ears, neck, chest, arms and legs should not be exposed. The face and hands are discussed separately below.
2. The fabric must be opaque, not reveal skin or what is underneath. An outfit that looks opaque indoors may become transparent in sunlight.
3. It must be loose enough not to outline the body's details. Length does not correct tightness across the chest, waist or legs.
4. It should not itself be conspicuous adornment drawing men's attention, through prominent decoration or a design that displays the body. Not every colour other than black is prohibited adornment.
5. It should not carry perfume whose scent reaches men as the woman passes them.
6. It must not be clothing specific to men, or distinctive dress or religious symbols of non-Muslims. Clothing shared by Muslims and non-Muslims is not prohibited imitation merely because both wear it, but it must still meet the other requirements.
7. It should not be chosen to gain fame, display superiority or attract attention through ostentation. Observing proper covering is not blameworthy merely because it is uncommon locally.

In a longer warning, the Prophet, peace and blessings be upon him, mentioned:

«وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ، مُمِيلَاتٌ مَائِلَاتٌ»

Sahih Muslim 2128, an excerpt: women who are clothed yet naked, inclining and causing others to incline. Merely wearing fabric is not enough if the required covering is absent. This warning calls for repentance; it does not authorise readers to declare a particular woman a disbeliever or determine her final fate in the Hereafter.

Ibn Baz held that the face and hands must be covered before non-mahram men, the ruling followed here. While favouring this position, he acknowledged that scholars differed on the issue.

That disagreement does not extend to permission to expose the hair, neck or chest. Nor does a view allowing the face to be uncovered amount to permission to display makeup and adornment before men. A woman unsure about a ruling or particular circumstance should ask a trustworthy, knowledgeable scholar, rather than choose answers simply because they suit her wishes.

Covering the face does not require one particular style of veil; what matters is that it actually covers. Nor does this ruling justify shaming women or claiming to know their intentions.

A scarf may slip behind the neck, sleeves may rise when the arms are lifted, an outer garment may open during walking, or a belt may tightly define the waist. Clothing that covers the legs while standing may expose them when sitting.

Before going out, try sitting, bending and raising the arms, and check the fabric in clear light. The aim is to correct ordinary gaps in coverage, not to inspect every fold obsessively. If something is accidentally uncovered, cover it promptly; accidental exposure is not the same as deliberately leaving it exposed.

Another mistake is treating hijab as something needed only in the street, while being less careful before a cousin or brother-in-law at home. Hijab is observed before non-mahrams at home as well as outside.

For broader clothing etiquette, including the supplication for a new garment and beginning with the right side, see Sunnahs of Clothing and Grooming.

The two sets of rulings are not identical. Ibn Baz explained that a woman covers her body in prayer, including her feet, while leaving her face uncovered if no non-mahram man is present. Her hands may be uncovered, although he considered covering them preferable. When a non-mahram is present, she also observes the covering required before him according to the position explained above.

The Prophet, peace and blessings be upon him, said:

«لَا يَقْبَلُ اللَّهُ صَلَاةَ حَائِضٍ إِلَّا بِخِمَارٍ»

Abu Dawud 641; graded sahih by al-Albani. In meaning: Allah does not accept the prayer of a woman who has reached menstruating age without a head covering. Here, "ha'id" means a woman who has reached puberty, not someone currently menstruating. A menstruating woman does not pray until her menstruation ends and she performs ghusl.

The hadith establishes head covering for an adult woman's prayer; it does not mean that a headscarf alone is sufficient while other required areas remain exposed. For the prayer itself, see How to Pray Salah Correctly Step by Step.

A woman falling short in hijab should not postpone returning to Allah until every other part of her life is perfect. Nor should she abandon prayer because she feels ashamed. She can begin by correcting what she knows needs correcting, ask about what is unclear, and seek Allah's help and supportive company.

Neglecting hijab while acknowledging its obligation is a sin; that alone does not take a Muslim outside Islam or invalidate all her good deeds. Faith increases through obedience and decreases through sin. Neither dismissing the sin nor despairing of Allah's mercy is the right response.

Advice does not justify mockery, hitting, threats or sharing a woman's pictures to shame her. Wearing hijab does not make someone faultless, and not wearing it does not justify accusations against her chastity. Harassment and assault remain the offender's wrongdoing, never excused by the victim's clothing. Women should not be promised that hijab will prevent every form of harm.