Assalam alaikum. May Allah reward you well.

Would you be able to provide me with evidence of the obligatory nature of hijab from the Qur’an and Sunnah?

May Allah bless you.

All praise is due to Allah, and may peace and blessing be upon the Messenger of Allah, upon his household, his companions and those who have followed him. To proceed:

Evidence for the obligation of hijab comes from the Qur’an, the Sunnah and Ijma` (consensus). Among the evidence of the obligation of hijab from the Qur’an:

The Saying of Allah Most High (interpretation of the meaning):

{And stay (ye women) in your houses, and do not display yourselves like that of the times of ignorance…}

[Surat al-Ahzab 33:33]

Allah (in His uncompromised perfection) has ordered women to remain in their houses and He (the Most High) has forbidden them from making a wanton display of themselves as had been the case in the Days of Ignorance by going out frequently, flaunting all their finery and scented, baring all their attractions and adornment.

Also from the Qur’an, there is the Saying of Allah Most High (interpretation of the meaning):

{O you who believe! Enter not the Prophet’s houses, except when leave is given you for a meal…} until {And when you ask (his wives) for anything you want, ask them from behind a screen; that is purer for your hearts and for their hearts.}

[Surat al-Ahzab 33:53]

When this verse was sent down, the Prophet (may Allah bless him and grant him peace) kept his women out of sight from the non-mahram men, and the Muslims likewise kept their women out of sight from non-mahram men by covering their bodies from head to toe.

Additionally, Allah Most High says in the Qur’an (interpretation of the meaning):

{O Prophet! Tell your wives, your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known, so as not to be harrassed. And Allah is Ever Oft-Forgiving, Most Merciful.}

[Surat al-Ahzab 33:59]

This verse is addressed to all women, and included therein is the obligation for them to cover the head and face because the meaning of “jilbab” in the verse is its meaning in the language, which is: a voluminous garment which covers the entire body.

Likewise, from the evidence in the Qur’an on the obligation of hijab, is the Saying of Allah Most High (interpretation of the meaning):

{…and not to show off their adornment except only that which is apparent and to draw their veils over their juyub (their bodies, [faces], necks and chests, etc.)…}

[Surat al-Nur 24:31]

The exception mentioned in this verse is a point of difference. There are two opinions on the matter: it is said that it means that which is apparent of her clothing, in which case the face is not an exception and uncovering the face is prohibited, and it is also said that it means the face and hands, and therefore uncovering the face is permissible.

From among the evidence in the Sunnah:

The saying of Aishah (may Allah be pleased with her), which might be rendered: “The believing women used to attend the Fajr prayer with the Prophet (may Allah bless him and grant him peace), wrapped in their garments. Then, they would return to their houses when they had finished the prayer and no one would know them from the darkness.” Its authenticity is agreed upon, and the point of evidence in this hadith is obvious: that it is not permissible for a woman to leave her house unless she is covering herself with her jilbab (voluminous garment), which conceals the whole of her body. It also indicates that this was the practice of the believing women during the time of the Prophet (may Allah bless him and grant him peace).

Also from the Sunnah, there is that which has been related on the authority of Ibn Mas’oud (may Allah be pleased with him), who said: “Allah’s Messenger (may Allah bless him and grant him peace) said that which might be rendered: ‘The woman is ‘awrah [because if she appears, the men will feel embarrassed from her as one feels embarrassed from the `awrah, or private parts], so when she goes out, the Devil will make her appealing in the eyes of men, and the closest she is to her Lord (Allah) is when she is in the innermost part of her home.” [Related by Al-Tirmidhi, Ibn Hibban and Al-Tabarani in his Al-Kabir]

The point of evidence in this hadith is that, since a woman is ‘awrah, she must conceal everything which can truly be called ‘awrah and make sure it is covered.

Additional evidence from the Sunnah is found in that which was related by Abu Dawud on the authority of Aishah (may Allah be pleased with her): that [her sister] Asma’ bint Abi Bakr entered into the presence of Allah’s Messenger (may Allah bless him and grant him peace) while she was wearing a thin garment, so Allah’s Messenger (may Allah bless him and grant him peace) turned away from her and said that which might be rendered: “Asma’, when a woman has reached the age of puberty (her first menses), it is not right for any of her to be seen but this and this.” And he pointed to his face and hands.

A practical consensus has been established through the long-standing observance, passed down among believing women, of staying in their houses and not going out except in cases of exigent need or some necessity, as well as not appearing before men unless they are properly covered and without making a wanton display of their attractions. The Muslims have agreed on this practice which is in accordance with their objectives of building a stronghold of chastity, purity, modesty, prudence and protectiveness, which is why they have prevented their women from going out uncovering their faces or baring any part of their bodies or adornments. As is well-known, the continual practice, passed down from the era of the Companions (may Allah be pleased with them all) to those who came after them is a proof in Islamic law, and it must be followed and met with acceptance. These are two of the long-standing, well-known points of consensuses from the golden era of Islam – the age of the Companions and those who followed them in righteousness. This has been described by a group of the leading scholars of the Ummah, among them: Al-Hafidh Ibn Abd al-Barr, Imam al-Nawawi, Shaikh ul-Islam Ibn Taymiyyah and others (may Allah Almighty have mercy on them), and the practice was continued until about the middle of the 14^th century AH, when the Islamic state was fragmented into states. Should one refer to any book of fiqh—classic or modern—one would find evidence of the obligatory nature of hijab available and accessible. We advise you to read Hijab al-Mar’at il-Muslimah (Muslim Women’s Dress), by Nasir ul-Deen al-Albani. May Allah make you ever more eager to know the truth and to follow it.

And Allah Almighty is the Most High, and He knows best.