Islamic Fiqh > Marriage and family > Looking, touching and khalwa > What the suitor is permitted to look at of his intended bride
Contents
Updated on 25 September 2026 at 3:23 PM
This part belongs to the full section: All sections of this part.
This first part gathers the fiqh rules on looking (nazar) and touching (lams): what a suitor may look at of his intended bride, the conditions attached to this look, prohibited touching, sending a woman to inspect the bride, then looking at the unrelated woman, at the old or veiled woman, handshaking, a woman looking at a man, looking at mahram relatives, and a man looking at another man. The positions of the four schools are cited with their classical references.
Muslim jurists do not disagree that a suitor may look at the face and hands of the woman he intends to marry: these are not intimate parts, and the face is the meeting place of virtues and the focus of the look (Al-Mughni, 7/74). The scholars differ, however: may he look at anything other than the face and hands?
The majority of jurists, namely the Hanafis, Malikis and Shafi'is, hold that the suitor may look only at the face and hands; the Hanafis add, in one narration, the two feet. The face indicates beauty or its absence, and the hands the vigor of the body or its absence, which suffices the suitor and dispenses him from the rest.
Al-Nawawi (may Allah have mercy on him) said: "This is our school and the school of most scholars." Al-Awza'i said: he looks at the places of flesh. Dawud said: he looks at her entire body. The commentators note: "this is a manifest error, contrary to the foundations of the Sunna and the consensus" (Sharh Sahih Muslim, 9/210).
Al-Shafi'i (may Allah have mercy on him) said: "When a man wants to marry a woman, he has no right to look at her with her hair uncovered; he looks at her face and hands while she is covered, with her permission or without it, by Allah the Most High's word; and He said: the face and the hand." The verse meant is:
"And let them not display their adornment except that which appears thereof"
Surah an-Nur, 31
Al-Mawardi (may Allah have mercy on him) said: when a man wants to marry a woman, he may look at her face and hands only (Al-Hawi al-Kabir, 9/34-35). It is said: everything else is an intimate part, and the face and hands are the places of adornment that appear, referred to by the verse above. The wisdom of the restriction is that the face indicates beauty and the hands the vigor of the body (Al-Bayan, 9/121-123; Al-Najm al-Wahhaj, 7/18; Mughni al-Muhtaj, 4/216).
The Hanafis said: he may look at her face and hands if he wants to marry her, even out of desire; the look is lawful even if he fears he might desire her, by the Prophet's (peace be upon him) words to al-Mughira ibn Shu'ba, who had proposed to a woman:
"Look at her, for it is more likely to instill affection between you two."Authentic hadith, narrated by al-Mughira ibn Shu'ba
The purpose is establishing the Sunna, not satisfying desire. If he cannot look himself, he may send a woman to describe her state to him, and this is preferable, even concerning parts other than the face and hands (Ahkam al-Qur'an by al-Jassas, 5/183-184; Sharh Ma'ani al-Athar, 3/15; Bada'i' al-Sana'i', 5/123; Tabyin al-Haqa'iq, 6/18; Al-Fatawa al-Hindiyya, 5/330; Ibn Abidin's Hashiya, 6/370).
The Malikis said: it is recommended for the suitor to look at her face and hands, especially before the contract, so as to know her real state: the face indicates beauty or its absence, the hands the vigor and freshness of the body or their absence, provided he does not intend pleasure; otherwise it becomes prohibited.
What exceeds the face and hands is proscribed because it is an intimate part, unless he delegated a woman, to whom it is permitted as a woman. The look takes place with her knowledge or her guardian's; sneaking a look is disliked, lest corrupt people look at other people's forbidden women saying: "We are suitors."
This dislike applies if he knows that, were he to ask her leave to look, she would consent (if she is free), or her guardian would consent (if she is compelled), or if he does not know the situation. If he knows they will refuse, the look is prohibited if he fears temptation, and merely disapproved otherwise (Mawahib al-Jalil, 5/25; Al-Taj wa-l-Iklil, 2/482; Sharh Mukhtasar Khalil, 3/166; Al-Sharh al-Kabir with al-Dasuqi's Hashiya, 3/4; Tahbir al-Tasmir, 2/533; al-Sawi's Hashiya on al-Sharh al-Saghir, 4/408).
Al-Qadi Abd al-Wahhab al-Maliki (may Allah have mercy on him) said: whoever wants to marry a woman may look at her face and hands, contrary to the one who forbids it altogether, the one who permits the whole body except the two private parts, and Abu Hanifa who permits the backs of the feet; by the Prophet's (peace be upon him) words: "When one of you wants to marry a woman, let him look at her face and hands." He specified that to the exclusion of everything else, so any divergent position falls away (Al-Ishraf ala Nakt Masail al-Khilaf, 3/281-282, no. 1121).
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said: the majority declared that there is no harm in the suitor looking at the intended bride, and specified that he looks only at her face and hands; al-Awza'i: he tries his best and looks at whatever he wants of her except the intimate part; Ibn Hazm: he looks at what is in front of her and behind her; and three narrations are reported from Ahmad: the first like the majority, the second: he looks at what usually appears, the third: he looks at her uncovered (Fath al-Bari, 9/182).
The Hanbalis hold that he may look at what usually appears of her, such as the face, neck, hand and foot, repeat the look and contemplate her features even without her permission if he feels safe from desire: by permitting the look without her knowledge, the Prophet (peace be upon him) thereby permitted looking at all that usually appears, since the face cannot be singled out for looking while it shares with the other parts the fact of appearing. If he cannot look or dislikes it, he sends a trusted woman who inspects her then describes her to him, so that he may act with insight (Kashshaf al-Qina', 5/8-9; Sharh Muntaha al-Iradat, 5/102-103; Manar al-Sabil, 2/534). Here is al-Mughira's hadith in full:
Bakr ibn Abdallah al-Muzani reported from al-Mughira ibn Shu'ba: "I came to the Prophet (peace be upon him) and mentioned to him a woman I wanted to marry. He said: 'Go and look at her, for it is more likely to instill affection between you two.' I went to a woman of the Ansar, proposed to her parents and told them the Prophet's (peace be upon him) words, but they seemed to disapprove. The woman heard it behind her curtain and said: if the Messenger of Allah (peace be upon him) ordered you to look, then look; otherwise I adjure you. So I looked at her and married her, and I mentioned her compliance among her merits."Authentic hadith, narrated by al-Mughira ibn Shu'ba
Ibn Qudama (may Allah have mercy on him) said: there is no disagreement among the people of knowledge on permitting looking at her face, for it is not an intimate part; it is the meeting place of virtues and the focus of the look; however, he may not look at what does not usually appear. It is reported from al-Awza'i that he looks at the places of flesh, and from Dawud that he looks at her whole body, by the apparent meaning of "look at her".
Our evidence: Allah the Most High's word (Surah an-Nur, 31); Ibn Abbas said: "the face and the inner palm"; the look, originally prohibited then permitted for a need, is limited to what the need requires; the hadith is absolute. He who looks at a person's face is said to "look at her", and he who sees her clothed is said to "see her", as in Allah's words:
"And when you see them, their bodies impress you"
Surah al-Munafiqun, 4
"And when those who disbelieve see you"
Surah al-Anbiya, 36
As for what usually appears besides the face, such as the hands and feet and what a woman shows in her house, there are two narrations. The first: looking at it is not permitted because it is an intimate part; Abdullah reported that the Prophet (peace be upon him) said: "The woman is an intimate part" (hasan hadith), and the need is met by looking at the face.
The second: it is permitted; Ahmad said, per Hanbal's narration: there is no harm in looking at her, and at what invites to marrying her, a hand or a body; Abu Bakr said: there is no harm in looking at her during the proposal with her hair uncovered; al-Shafi'i said: he looks at her face and hands.
The justification of looking at what usually appears: the Prophet (peace be upon him), by permitting the look without her knowledge, permitted looking at all that usually appears; and she is a woman whose look is permitted by the Lawgiver's command, like the mahrams. Sa'id reported, from Sufyan, from Amr ibn Dinar, from Abu Ja'far, that Omar ibn al-Khattab proposed to a daughter of Ali, mentioned only a brief description of her, then she was sent to him so that he might look at her and he was satisfied; she bared her legs and said: "Send him! Were you not the Commander of the Believers, I would strike you in the eye" (Al-Mughni, 7/74).
Ibn Rushd (may Allah have mercy on him) said: as for looking at the woman at the time of the proposal, Malik permitted it only on the face and hands; others permitted it on the whole body except the two private parts; some prohibited it absolutely; Abu Hanifa permitted looking at the feet along with the face and hands. The reason for their difference: there came the command to look at them in absolute terms, the prohibition in absolute terms, and the restriction to the face and hands, as many scholars said about Allah's words "except that which appears thereof": the face and the hand, by analogy with the permissibility of uncovering them during pilgrimage according to the majority (Bidayat al-Mujtahid, 2/3).
The jurists differ about the intended bride: is looking at her without her knowledge or her guardian's permitted if she is compelled, or is her consent required? The majority, namely the Hanafis, Shafi'is and Hanbalis, hold that looking without her knowledge is lawful, by the Prophet's (peace be upon him) words:
"When one of you proposes to a woman, there is no sin on him in looking at her if he only looks at her for the purpose of his proposal, even if she does not know."Authentic hadith, narrated by Ahmad (23650-23651) and al-Tahawi in Sharh Ma'ani al-Athar (3/14)
Jabir ibn Abdallah (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said: "When one of you proposes to a woman, if he is able to look at what would invite him to marry her, let him do so. I myself proposed to a young woman and used to hide to watch her, until I saw of her what made me inclined to marry her; so I married her" (authentic hadith; Abu Dawud, 2082; Ahmad, 14626).
The look is dispensed from her consent by the sufficiency of the Lawgiver's permission: if looking is lawful, it needs no permission; if forbidden, no permission makes it lawful. And if she knew, she might adorn herself with what she does not possess, which would be a kind of deception (Al-Hawi al-Kabir, 9/35; Al-Najm al-Wahhaj, 7/18; Mughni al-Muhtaj, 4/216).
Ibn Qudama (may Allah have mercy on him) said: there is no harm in looking at her with or without her permission; the Prophet (peace be upon him) commanded looking in absolute terms, and in Jabir's hadith: "I used to hide to watch her". In a hadith about al-Mughira ibn Shu'ba: "he asked her parents' permission to look at her; they disapproved, and the woman permitted him", reported by Sa'id.
Being alone with her is not permitted for him, because seclusion is prohibited and the Law did not come except with the look: so the seclusion remains prohibited, for fear that with seclusion the commission of the forbidden cannot be ruled out. The Prophet (peace be upon him) said: "No man must be alone with a woman, for the devil is the third of them." Nor does he look at her with desire or suspiciously.
Ahmad said, per Salih's narration: he looks at the face, not through the path of pleasure, and he may repeat the look and contemplate her features, for the purpose is achieved only so (Al-Mughni, 7/73-74; Kashshaf al-Qina', 5/8-9; Sharh Muntaha al-Iradat, 5/102-103; Manar al-Sabil, 2/534). The Hanbalis also stated that her not permitting is preferable (Kashshaf al-Qina', 5/8-9).
Al-Nawawi (may Allah have mercy on him) said: such is our school and that of Malik, Ahmad and the majority: her consent is not a condition for the lawfulness of this look; he may look at her while she is inattentive, without prior notice. Malik however said: I dislike a look while she is inattentive, for fear that it may fall on an intimate part. A weak narration from Malik: he does not look at her except with her permission; it is weak because the Prophet (peace be upon him) permitted this look in absolute terms without requiring her permission.
To this is added that the woman usually feels shy to grant permission; and that there is deception in it: perhaps he sees her, she does not please him, he leaves her, and she is broken and hurt. That is why our companions said: it is preferable that his look at her precede the proposal, so that if he does not like her he may leave her without harming her, unlike leaving her after the proposal. And Allah knows best. Our companions said: if he cannot look, it is recommended that he send a trusted woman who inspects her and informs him, and that before the proposal, for what we mentioned (Sharh Sahih Muslim, 9/210-211; Nihayat al-Matlab, 12/38).
Al-Juwayni (may Allah have mercy on him) said: the woman's permission is not required; he may catch her inattentive and look at her, for asking her permission amounts to anticipating the proposal; and if he sends a woman to look at her appearance, there is no harm: it is reported that the Messenger of Allah (peace be upon him) wanted to marry a woman and sent Umm Atiyya to her, telling her: "Smell her perfumed garments and look at her ankles".
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said: the majority also said that he may look at her if he wishes without her permission; a narration from Malik requires her permission; al-Tahawi transmitted from a group that it is never permitted to look at the intended bride before the contract, for she is then an unrelated woman; they were answered with the mentioned hadiths (Fath al-Bari, 9/182).
The Malikis hold that the look takes place with her knowledge or her guardian's, and that sneaking a look is disliked, lest corrupt people look at other people's forbidden women saying: "We are suitors." This dislike applies if he knows that, were he to ask her leave to look, she would consent (if she is free), or her guardian would consent (if she is compelled), or if he does not know the situation; if he knows they will refuse, the look is prohibited if he fears temptation, and merely disapproved otherwise (Mawahib al-Jalil, 5/25; Al-Taj wa-l-Iklil, 2/482; Sharh Mukhtasar Khalil, 3/166; Al-Sharh al-Kabir with al-Dasuqi's Hashiya, 3/4; Tahbir al-Tasmir, 2/533; al-Sawi's Hashiya, 4/408).
The Hanbalis add that the woman may look at the man if she has resolved to marry him, for she admires of him what he admires of her; the school is that she looks at everything except what lies between his navel and his knees. Ibn al-Jawzi says in his Book of Women: it is recommended for whoever wants to marry off his daughter to seek a young man of pleasing appearance, and not to marry her to a repulsive man (Kashshaf al-Qina', 5/9).
The majority of jurists, namely the Hanafis and Shafi'is, stated that safety from temptation, desire or its surge is not a condition for looking at the intended bride. The Hanafis say: even if he fears he might desire her, the look is lawful, by the Prophet's (peace be upon him) words to al-Mughira ibn Shu'ba: "Look at her, for it is more likely to instill affection between you two"; the purpose is establishing the Sunna, not satisfying desire (Ahkam al-Qur'an by al-Jassas, 5/183-184; Tabyin al-Haqa'iq, 6/18; Al-Fatawa al-Hindiyya, 5/330; Ibn Abidin's Hashiya, 6/370).
The Shafi'is say: the look at her is permitted even if he fears temptation, for the purpose of marriage (Nihayat al-Matlab, 12/37; Rawdat al-Talibin, 4/661; Al-Najm al-Wahhaj, 7/17-18; Mughni al-Muhtaj, 4/216). The Malikis say: it is recommended for the suitor to look at her face and hands provided he does not intend pleasure; otherwise it becomes prohibited (Mawahib al-Jalil, 5/27; Al-Sharh al-Kabir with al-Dasuqi's Hashiya, 3/4; al-Zurqani's commentary on Mukhtasar Khalil, 3/289).
Among the Hanbalis, the need grounding this look is debated in two opinions: if one inspection suffices, what exceeds it is prohibited, for it is a look permitted by necessity and must be restricted to it, whether or not he fears temptation. If she does not please him, he remains silent and does not say "I do not want her"; his silence does not entail forbidding her marriage proposal, for prolonged silence signaling avoidance makes her permissible: the harm of waiting is less than the harm of "I do not want her", so it is borne (Al-Najm al-Wahhaj, 7/18; Mughni al-Muhtaj, 4/216; Tuhfat al-Muhtaj, 8/486; Nihayat al-Muhtaj, 6/215-216).
The Hanbalis also said: it is permitted for whoever intends to propose to a woman and expects her consent to look at what usually appears, such as the face, neck, hand and foot; he may repeat the look and contemplate her features without seclusion, if he is safe from the surge of desire; he does not need her permission, and her not permitting is even preferable (Al-Mughni, 7/73-74; Kashshaf al-Qina', 5/8-9; Sharh Muntaha al-Iradat, 5/102-103; Manar al-Sabil, 2/534).
The Hanafi, Maliki and Hanbali jurists permitted a divorced woman to adorn herself for suitors, by what Muslim reported from Ubaydallah ibn Abdallah ibn Utba ibn Mas'ud: his father wrote to Omar ibn Abdallah ibn al-Arqam al-Zuhri ordering him to visit Subay'a bint al-Harith al-Aslamiyya and ask her about her account and what the Messenger of Allah (peace be upon him) told her when she consulted him. Omar ibn Abdallah wrote to Abdallah ibn Utba informing him that Subay'a told him:
"I was married to Sa'd ibn Khawla, of the Banu Amir ibn Lu'ayy, among those who witnessed Badr. He died while I was pregnant, during the farewell pilgrimage, and shortly after his death I gave birth. When I was free of my bleeding, I adorned myself for suitors. Abu al-Sanabil ibn Ba'kak, a man of the Banu Abd al-Dar, entered and said: what makes me see you adorning yourself? Do you hope for marriage? By Allah, you will not marry until four months and ten days pass over you. So I gathered my garments in the evening and went to the Messenger of Allah (peace be upon him) and consulted him. He gave me the ruling that I had become free when I gave birth, and he ordered me to marry if I wished."Reported by Muslim (1484)
The Hanafis said: adorning girls with jewelry and fine garments so that men desire them is a Sunna (Al-Bahr al-Ra'iq, 3/87; Ibn Abidin's Hashiya, 3/9).
Among the Malikis, al-Hattab (may Allah have mercy on him) reports that Ibn al-Qattan said: she may adorn herself for those who look at her; nor would it be far-fetched to say it is recommended; nor to say: "she may present herself to whoever proposes to her if her intention remains sound in seeking marriage." End quote. Al-Hattab adds: is it recommended for the woman to look at the man? I found no explicit text from the Malikis; the apparent position is its recommendation, in agreement with the Shafi'is, who say: it is recommended for her as well to look at his face and hands.
Ibn al-Qattan further said: if a man proposes to a woman, may he present himself to her with the good qualities it is not permitted to display to her were she not courted, by grooming his clothing, his siwak, his kohl, his henna, his gait and his mount? Or may he only do what is permitted with any woman? This is a matter of consideration; the apparent is its lawfulness, and consensus on prohibition was not established. But if he does not propose and merely presents himself thus before women, it is not permitted: it would be exposing oneself to temptation and inviting it. End quote, from al-Qabbab's Mukhtasar Ahkam al-Nazar (Mawahib al-Jalil, 5/26).
The Hanbalis hold that dyeing with henna is permitted for the widow, by Jabir's report attributed to the Prophet (peace be upon him): "O assembly of women, dye yourselves: the woman dyes for her husband, and the widow dyes to expose herself to provision from Allah", that is, to be courted and married. The verifier notes that he did not find this text with this wording, but that the hafiz Abu Musa al-Madini mentions it in the Book of Istifta' on the use of henna (Al-Mubdi', 3/171; Al-Furu', 3/335).
Muslim jurists do not disagree: touching the intended bride is not permitted, even if safe from desire, because of the binding prohibition and the absence of necessity, by the general meaning of the Prophet's (peace be upon him) words:
"To have one of your heads pierced with an iron needle is better for him than to touch a woman who is not lawful to him."Authentic hadith, reported by al-Tabarani in al-Kabir (20/211), no. 486
The Hanafis said: the suitor may not touch her face or hands even if safe from desire, because of the binding prohibition, the absence of necessity and trial; touching being graver, it is proscribed without need (Al-Mabsut, 10/154; Al-Hidaya, 4/83; Tabyin al-Haqa'iq, 6/18; Ibn Abidin's Hashiya, 6/370).
The Shafi'is said: touching the intended bride is not permitted even for a blind man, unlike looking, for there is no need: the blind man can send someone to look for him (Mughni al-Muhtaj, 4/216; Al-Iqna', 2/406).
Ibn Hajar al-Haytami (may Allah have mercy on him) ranked looking with desire at an unrelated woman, with fear of temptation, among the major sins: "the second series of forty-two, the third and the fourth after the two hundred: looking at an unrelated woman with desire while fearing temptation; touching her likewise; likewise being alone with her when no mahram of either is present before whom they would feel shame, even if it is a woman; and with no husband for that unrelated woman." The two Imams (al-Bukhari and Muslim) and others reported from Abu Hurayra (may Allah be pleased with him) that the Prophet (peace be upon him) said:
"The son of Adam's share of fornication has been decreed for him: he will inevitably attain it. The two eyes: their fornication is looking; the two ears: their fornication is listening; the tongue: its fornication is speech; the hand: its fornication is striking; the foot: its fornication is walking; the heart loves and wishes, and the private part confirms that or denies it." In Muslim's version: "The two hands fornicate and their fornication is striking; the two feet fornicate and their fornication is walking; the mouth fornicates and its fornication is kissing." In an authentic version: "The two eyes fornicate, the two feet fornicate, the private part fornicates." And by al-Tabarani, with an authentic chain: "To have one of your heads pierced with a mikhit, that is, a needle or an awl, of iron, is better for him than touching a woman not lawful to him."Reported by al-Bukhari and Muslim, with variants; this wording by al-Tabarani in al-Kabir (20/211), no. 486
The jurists of the four schools stated that the suitor may send a woman to look at the intended bride if he cannot look at her himself.
The Hanafis said: if he cannot look, he may send a woman to describe her state to him, and this is preferable, even concerning parts other than the face and hands (Ibn Abidin's Hashiya, 6/370).
The Malikis said: the suitor may delegate a man or a woman to look at the intended bride; once delegated, looking is recommended for them as it is for their principal, the suitor. The man may look only at her face and hand; the woman may look at what is other than the face and hands, as a woman, not as a delegate, since the principal may not look beyond the face and hands.
Al-Adawi (may Allah have mercy on him) said: the Egyptians' practice of opening her mouth and examining her teeth was pointed out; but their apparent saying "he looks at the face for beauty and the hands for the vigor of the body" refutes it (al-Adawi's Hashiya on Sharh Mukhtasar Khalil, 3/166; Mawahib al-Jalil, 5/25; Al-Taj wa-l-Iklil, 2/482; Al-Sharh al-Kabir with al-Dasuqi's Hashiya, 3/4; Tahbir al-Tasmir, 2/533; al-Sawi's Hashiya, 4/408).
The Shafi'is said: if he cannot look at her, he sends a woman or the like who inspects her and describes her to him; the Prophet (peace be upon him) sent Umm Atiyya to a woman and told her: "Look at her ankles and smell her perfumed cheeks" (hasan hadith, reported by Ahmad, 13448). From the report it is derived that the envoy may describe to the sender more than he would look at: he thus gains by the sending what he would gain by his own look.
Several questions then arise: is the sending restricted to the impossibility of looking, or lawful absolutely even if looking is possible? May he combine looking and sending, each having a virtue the other lacks, or not, one of them achieving the purpose? The hesitation is justified where he did one of the two without a categorical judgment of doing or refraining ensuing (Mughni al-Muhtaj, 4/216; Tuhfat al-Muhtaj, 8/486; Nihayat al-Muhtaj, 6/215-216).
Lexical notes: the urqub is the tendon behind the heels, between the ankle joint and the leg in quadrupeds, and in humans above the heel (Awn al-Ma'bud, 7/172); the awarid are the side teeth between the incisors and molars, the word aiming at testing the scent of the perfume (Gharib al-Hadith by Ibn Qutayba, 1/416; Lisan al-Arab, 7/180).
May the sent woman describe the whole body, or only what he may look at? Two opinions in the school (Mughni al-Muhtaj, 4/216; Tuhfat al-Muhtaj, 8/486; Nihayat al-Muhtaj, 6/215-216). The Hanbalis said: if he cannot look or dislikes it, he sends a trusted woman who inspects her then describes her to him, so that he may act with insight (Kashshaf al-Qina', 5/9).
A man's look at an unrelated woman is of two kinds: for a reason or without a reason; and in each case the woman is a desirable young woman or an old one. First situation: the look without reason at a desirable young woman. The looker is either safe from temptation and desire, or he is not.
The jurists differ: may a man look at an unrelated woman if he is safe from desire? The Hanafis, Malikis, Shafi'is (against the sahih position in their school) and al-Qadi among the Hanbalis hold that he may, though disapprovingly, look at the face and hands of an unrelated woman if he is safe from temptation and desire; he does not sin by a look without desire and remains upright. Allah the Most High said: (Surah an-Nur, 31), which Ali and Ibn Abbas (may Allah be pleased with them) explained as kohl and a ring, that is, their place: the face and the palm; and because displaying the face and hand answers a necessity (of transactions).
Aisha (may Allah be pleased with her) reported that Asma bint Abi Bakr entered upon the Messenger of Allah (peace be upon him) wearing thin garments; he turned away from her and said: "O Asma, when a woman reaches the age of menstruation, nothing should be seen of her but this and this", pointing to his face and hands (authentic hadith; Abu Dawud, 4104). The face and hands not being intimate parts, looking at them is not prohibited without ambiguity, like a man's face.
Ali (may Allah be pleased with him) reported that the Prophet (peace be upon him) made al-Fadl ibn Abbas ride behind him during the farewell pilgrimage. A woman of Khath'am came to consult him; al-Fadl began looking at her and she at him; the Prophet (peace be upon him) turned al-Fadl's neck away. Al-Abbas said: why do you turn your cousin's neck away? He said: "I saw a young man and a young woman, and I did not feel safe from Satan concerning them" (reported by Malik in the Muwatta, 798; al-Tirmidhi, 885; Ahmad, 562; the basis is in al-Bukhari, 1442, and Muslim, 1443).
This account proves the lawfulness of looking when safe from temptation: the Prophet (peace be upon him) did not order her to cover her face; had al-Abbas not understood that looking is permitted, he would not have asked; and had what he understood not been permitted, the Prophet would not have approved it.
The Malikis said: the face and hands, outside and inside, are not intimate parts; looking at them is lawful without pleasure or fear of temptation, without excuse, even if she is young. Malik said: the woman eats with a non-mahram man and with her slave boy, and may eat with her husband and those who eat with him. Ibn al-Qattan said: this implies permitting the woman to show her face and hands to an unrelated man, since eating is conceivable only thus (Sharh Mukhtasar Khalil, 1/247; Al-Sharh al-Kabir with al-Dasuqi's Hashiya, 1/345; al-Sawi's Hashiya on al-Saghir, 1/482; Mawahib al-Jalil, 2/190).
Al-Nafrawi al-Maliki (may Allah have mercy on him) said: the author's words imply that seeing the young woman's face without excuse is sinful, apparently even without intending pleasure: this is one of two opinions, for looking at a young woman's face is a likely place of indulgence. The other opinion: no sin without the intent of indulgence, al-Qalshani transmitting from Ibn Mahruz that looking at an unrelated woman's uncovered face, without pleasure, is lawful.
Al-Qarafi, in the biography of Isa al-Ghubrini, transmits from Ibn Naji, concerning the Mudawwana's words "it is permitted to look at a woman's hair and face", that those who held prohibition were refuted by the hadith masters of his era. The author's example of the excuse (witness, physician) implies that teaching is not among the excuses: looking at the young woman's face while teaching knowledge or the Qur'an is therefore not permitted, apparently even without intending pleasure, perhaps because persistent looking usually generates indulgence.
This is unlike looking at a male student's face, which is permitted and should be limited to the case where the teacher does not fear, through continued looking, becoming infatuated with him; otherwise, looking at him is prohibited without disagreement.
Know that if temptation is feared from seeing a woman, covering her whole body, down to her face and hands, becomes obligatory; otherwise only covering what is other than the face and hands is obligatory. Al-Qadi Iyad and others said: covering the face and hands is not obligatory for the woman, only recommended for her, and the man must lower his gaze from looking at her with desire: this is a summary of their words.
And I say: what the Law requires today is covering the face, not because it is an intimate part, but because it has become known among the corrupt people of this era that a woman uncovering her face leads tongues to slander her; protecting honor is obligatory like protecting religions and lineages. And he settled the issue. "It was condoned": that is, the suitor himself may look at the young woman's face and hands if he intends only to know her description (Al-Fawaqid al-Dawani, 2/277).
Looking at her feet is not permitted with the Hanafis, on the correct position: necessity is not realized in uncovering the foot, since the woman walks in socks or boots and does without showing her feet. Per Abu Hanifa, looking at her feet is permitted because it involves some necessity: the woman is compelled to walk and her foot appears, so it became like the hand; the face is desired and not the foot: if looking at her face is permitted, her foot is more so.
Per Abu Yusuf, looking at her arms is also permitted, for they may appear habitually, especially when she bares her arms for kneading and cooking (Bada'i' al-Sana'i', 5/121-122; Al-Bunaya, 12/129-130; Al-Inaya, 14/230; Al-Jawhara al-Nayyira, 6/356-357; Al-Qawanin al-Fiqhiyya, 41; Sharh Mukhtasar Khalil, 1/247; Al-Sharh al-Kabir with al-Dasuqi's Hashiya, 1/345; al-Sawi's Hashiya, 1/482; Ashhal al-Madarik, 1/137; Al-Bayan, 9/125-126; Al-Najm al-Wahhaj, 7/19; Mughni al-Muhtaj, 4/217; Tuhfat al-Muhtaj, 8/486-487; Nihayat al-Muhtaj, 6/216-217; Al-Dibaj, 3/169; Al-Mughni, 7/78; Kashshaf al-Qina', 5/11-12; Sharh Muntaha al-Iradat, 5/105; Manar al-Sabil, 2/533; Talkhis al-Habir, 3/150; Nayl al-Awtar, 6/243).
The Shafi'is on the sahih, the Hanbalis in the school, and al-Qurtubi among the Malikis (the choice of Shaykh al-Islam Ibn Taymiyya) hold that it is not permitted to look at the intimate part of a free adult woman who has reached the age of desire, nor her face and the palms of her two hands, when temptation is feared; likewise when safe from temptation but with desire: looking is a place of temptation and a spur to desire. Allah the Most High said:
"Tell the believing men to lower their gaze and guard their chastity"
Surah an-Nur, 30
And what befits the merits of the Law is to block the way and turn away from the details of situations, like seclusion with an unrelated woman. And by the Prophet's (peace be upon him) words to Ali: "O Ali, do not follow one look with another: the first is permitted to you, the second is not" (Abu Dawud, 2149; al-Tirmidhi, 2777; Ahmad, 23024): that is, do not make your look at the unrelated woman follow your first look, which occurs suddenly; the second look is not permitted to you, for it proceeds from intent and choice: you sin by it or are punished for it.
Jarir ibn Abdallah (may Allah be pleased with him) said: "I asked the Messenger of Allah (peace be upon him) about the sudden look, and he ordered me to turn my gaze away" (reported by Muslim, 2159). Since the second look is prohibited because it proceeds from choice, its ruling differs from the first look which occurs without choice: proof that no one has the right to look at a woman's face unless there is marriage or kinship between them. And the lawfulness of looking at the woman he wants to marry is evidence of its prohibition otherwise: if it were lawful absolutely, what would justify this restriction? (Al-Bayan, 9/125-126; Al-Najm al-Wahhaj, 7/19; Mughni al-Muhtaj, 4/217; Tuhfat al-Muhtaj, 8/486-487; Nihayat al-Muhtaj, 6/216-217; Al-Dibaj, 3/169; Al-Mughni, 7/77-78; Kashshaf al-Qina', 5/11-12; Sharh Muntaha al-Iradat, 5/105; Manar al-Sabil, 2/533; Majmu' al-Fatawa, 22/109-110; Umdat al-Qari, 20/119; Tafsir al-Qurtubi, 14/227).
Al-Qurtubi (may Allah have mercy on him) said concerning the verse "And if you ask them for anything, ask them from behind a partition" (Surah al-Ahzab, 53): this verse proves that Allah permitted asking them from behind a partition for a need that arises or a question on which she is consulted; it includes all women, in meaning and by what the foundations of the Law contain: the woman in her entirety is an intimate part, her body and her voice; uncovering that is permitted only for a need, such as testifying against her, a disease in her body, or asking her about what concerns her and is incumbent upon her.
The jurists agree: it is not permitted for an adult man to look at an unrelated woman without reason if he fears on himself a temptation calling him to seclusion with her for intercourse or its preliminaries: this is by consensus. Likewise, looking at her face and hands with desire, that is, intending pleasure from the look itself, while safe from temptation, is categorically prohibited. Allah the Most High said: (Surah an-Nur, 30). And because if looking at the intimate part of a like woman is prohibited for a woman, a man is more so; and by "the two eyes fornicate", the fornication of the eyes being only the look with desire; the look with desire being a cause of falling into the forbidden, it becomes prohibited.
Ali (may Allah be pleased with him) reported the account of al-Fadl ibn Abbas and the woman of Khath'am (cited above): the Prophet (peace be upon him) turned al-Fadl's neck away saying: "I saw a young man and a young woman, and I did not feel safe from Satan concerning them." This account contains the prohibition of looking at the unrelated woman (Sharh Sahih Muslim, 9/98).
Shaykh al-Islam Ibn Taymiyya (may Allah have mercy on him) said: the scholars agreed on the prohibition of looking with desire at an unrelated woman and women of mahram status (Majmu' al-Fatawa, 15/415, and the previous sources).
Ibn Hajar al-Haytami (may Allah have mercy on him) made looking with desire at an unrelated woman a major sin:
"The second series of forty-two, the third and the fourth after the two hundred: looking at an unrelated woman with desire while fearing temptation; touching her likewise; likewise being alone with her when no mahram of either is present who would feel shame, even if it is a woman; and with no husband for that unrelated woman." The two Imams and others reported from Abu Hurayra (may Allah be pleased with him) that the Prophet (peace be upon him) said: "The son of Adam's share of fornication has been decreed for him: he will inevitably attain it. The two eyes: their fornication is looking; the two ears: their fornication is listening; the tongue: its fornication is speech; the hand: its fornication is striking; the foot: its fornication is walking; the heart loves and wishes, and the private part confirms that or denies it." In Muslim's version: "The two hands fornicate and their fornication is striking; the two feet fornicate and their fornication is walking; the mouth fornicates and its fornication is kissing." And in an authentic version: "The two eyes fornicate, the two feet fornicate, the private part fornicates."Reported by al-Bukhari and Muslim and others; see al-Zawajir (2/533-534)