Why scholars disagree on whether it's obligatory for women to veil their faces or not in Islam?

Sources

• ✓ 24:31 · An-Noor

  24:31 · Muhammad Marmaduke Pickthall

  وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

  And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.

• ✓ Tafsir Ibn Kathir on 24:31

  Sunni

  Tafsir Ibn Kathir · 24:31

  This verse is a divine ordinance from Allah for the believing women and a protection granted by Him for their believing husbands. It distinguishes the behavior and appearance of Muslim women from those of the women of the pre-Islamic period and the polytheists. The occasion of this verse's revelation relates to a report—likely authentic—that Asma' bint Murshid had a place in Banu Haritha where women would visit without proper coverings, revealing their anklets on their feet, their chests, and the tips of their hair and earrings, which Asma' found improper. Then Allah revealed: “And tell the believing women to lower their gaze and protect their private parts...” Regarding “lower their gaze,” it means avoiding the prohibited gaze at men who are not their husbands. Many scholars hold that women must not look at non-mahram men with desire or even without desire. This ruling is supported by hadiths such as one narrated by Abu Dawud and Tirmidhi, where Umm Salamah relates that after the command of hijab was revealed, the Prophet ﷺ instructed her and Maimunah to screen themselves from Ibn Umm Maktum, who was blind but still menacing, affirming the prohibition of looking. Other scholars permit women to look at non-mahram men non-sexually, citing the Prophet's ﷺ observation of Abyssian youths playing with their spears in the mosque while Aisha viewed them modestly behind a barrier. “Protect their private parts” is explained by various authorities as forbidding all indecencies or specifically guarding against zina (fornication). Ibn Al-A'liyah distinguishes this verse from others mentioning the protection of 'private parts', indicating here it means to keep them unseen. The phrase “and not display their beauty except what is apparent” means not showing adornments to strangers beyond what is unavoidable. Ibn Mas'ud and others clarified this to mean that outer garments like cloaks and lower hems of clothes may be visible if they cannot be concealed. A common interpretation includes the face, hands, and permissible jewelry like rings. Regarding the statement “and to draw their headcoverings over their chests,” it refers to the jilbab or outer cloaks drawn over the upper chest to cover the neckline and décolletage, thereby differing from the customs of pre-Islamic women who would expose their chests and adornments openly. Early Muslim women responded to this command by splitting their outer garments to better cover themselves. The prohibition extends to women avoiding walking in ways that reveal concealed adornments—such as striking the ground with their feet to ring the sound of their anklets—since it alerts men to their beauty underneath. It also includes refraining from excessive perfume or fragrance in public so as not to attract attention. “They should not display their beauty except to their husbands, fathers, husbands’ fathers, sons, sons' sons, brothers, nephews, or sisters’ children”—all these are mahrams with whom it is lawful to show adornment, but modesty and avoidance of ostentation is advised. Women may also show adornment to other believing women but not to non-Muslim women, to prevent gossip or exposure. The Prophet ﷺ warned that women should not expose themselves to other women in a way that results in defamation. The category “those men who are not sexually inclined” includes men such as disable persons or eunuchs who do not have sexual desires; showing adornment around them is permitted. Evidence includes a narration in which a certain effeminate man was present with the Prophet’s wives, considered safe due to lack of desire. The exception “children who have not yet understood women's private matters” means children who are too young to comprehend the private nature of women’s bodies and speech; they may enter the presence of women, but once they approach adolescence, entry is forbidden. The concluding words admonish all believers to repent to Allah and to follow these noble qualities and commendable manners, abandoning the vile traits of pre-Islamic ignorance. True success lies in obeying what Allah and His Messenger command and refraining from what they forbid. Allah alone grants success and aid in this endeavor.