The belief that angels of mercy refrain from entering a house where a woman’s hair is uncovered stems either from misinterpreting the content of certain hadiths cited as evidence or cherry-picking some sentences in these hadiths to reach a certain conclusion. Let us examine the hadiths presented as evidence one by one:
1. God Is Worthy of the Utmost Reverence
One of the hadiths often cited today as evidence pertains to the notion that even when alone at home, one should live with the awareness that God sees us, and He is the most worthy of reverence. However, this narration has no connection to head coverings or any matter specific to women:
Behz bin Hakim narrates on the authority of his grandfather (Mu’awiyah bin Haydah, may God be pleased with him):
“I asked, ‘O Messenger of God, before whom should we cover our private parts?’ The Prophet replied, ‘Cover your private parts except in front of your wife or those whom your right hands possess.’ I then asked, ‘O Messenger of God, what if people live together or mix freely?’ He replied, ‘Then strive to conceal your private parts as much as possible.’ I then asked, ‘O Messenger of God, what if one of us is alone?’ The Prophet said, ‘God is the most deserving of one’s modesty and reverence.'” (Ibn Majah, Nikah 28 [1920]).[1]
As evident, this narration addresses a man’s question about awrah (private parts) and the extent of covering required among people. The response advises living with the awareness that God sees us at all times. Even when alone, avoiding complete nakedness and covering the awrah (the area between the navel and the knees) aligns with our inherent nature. When Satan caused Adam and his wife to remove their garments, they immediately sought something to cover themselves. This instinctual behavior is not gender-specific.
The hadith concerns avoiding nudity, and not covering the hair. Hence, interpreting it as a directive about women’s hair is a deviation from its intended meaning.
2. Angels Are Present Around Humans
Another narration that emphasizes a similar concept explicitly mentions the presence of angels:
“Avoid nudity, for there are angels with you who only leave when you enter the restroom or when a man approaches his wife. So, be modest and respectful towards them.” (Tirmidhi, Adab 42).[2]
It should be noted that in both cases where it is said that the angels of mercy leave, the person’s awrah—the area between the navel and the knees—is not covered. Due to the weakness in its chain of transmission, this narration has been classified as “weak.” Tirmidhi labelled the hadith as ghareeb. Nevertheless, the content of the narration aligns with other hadiths discussed.
Narrations Mentioning the Headscarf
The hadiths often linked to the issue of head coverings involve narrations of Khadijah (RA) and Aisha (RA), where it is said that Gabriel refrained from entering the house because of their uncovered heads. However, these incidents are not directly related to having uncovered hair. Instead, they appear to address broader principles of modesty and reverence in specific contexts, without making the issue of a woman’s uncovered head the primary focus.
3. The Testing of Our Mother Khadijah (RA) the Nature of Revelation
The narration regarding Our Mother Khadijah, as described, pertains to an incident at the beginning of the revelation timeline. According to the narration, Khadijah conducted a test to discern whether the entity appearing to the Prophet (PBUH) was an angel or otherwise.
Ibn Ishaq narrates:
Khadijah (RA) asked the Prophet (PBUH), “Can you inform me when your companion appears to you?” The Prophet agreed. When Gabriel visited him again, the Prophet informed her. Khadijah said, “Stand up, the son of my uncle[3], and sit on my left thigh.” He complied, and she asked, “Do you see him?” He replied, “Yes.” She then asked him to sit on her right thigh, and the same exchange occurred. Lastly, she asked him to sit in her lap. When he did, she asked, “Do you still see him?” He replied affirmatively. Then, Khadijah uncovered herself, removed her head covering and asked again, “Do you still see him?” The Prophet replied, “No.” At this, Khadijah declared, “Rejoice, the son of my uncle, for by Allah, he is an angel, not a devil.” (Ibn Hisham, as-Sirah I.257; Haythami, Majma’ al-Zawa’id VIII.256; Tabari, at-Tarikh I.208; Dhahabi, Siyar A’lam al-Nubala II.116.)[4]
This incident, narrated in varying versions by Ibn Ishaq, Tabari, and others, has been evaluated differently by scholars. Tabari considered its chain of transmission hasan, while al-Dhahabi noted it as munqati’ (interrupted). Even if a judgment were made based on this narration without examining its transmission chain, the conclusion could not be that angels distance themselves solely because the hair is uncovered; rather, it could be concluded that angels distance themselves due to nudity or marital relations. Ibn Hisham adds a supporting note “It was her clear thinking that led her to try this method, realizing that an angel would not stay in a room where a man and his wife were in a closely intimate position.”
4. The Topic of Prayers to Be Recited in the Cemetery
Another narration pertains to our mother Aisha (RA) sleeping at night with her clothes removed, during which Gabriel came to the Prophet (PBUH) and took him to pray for the people in the cemetery. The relevant part of the narration is as follows:
… Muhammad (peace be upon him) said to our mother Aisha: “… “Gabriel came to me and called out, but concealed his voice from you. I responded, but I, too, kept my reply hidden from you. He would not enter while you were undressed. I assumed you were asleep and did not wish to disturb you, fearing you might become frightened.”” … (Muslim, Janaiz 103 [974]; Nasa’i, Janaiz 103, Ishrat al-Nisa 4)[5]
Here, Gabriel’s reluctance to enter is clearly linked to Aisha being undressed, not to her hair being exposed. Nasā’i deemed this narration authentic.
The narration in Nasa’i is deemed saheeh.
Conclusion:
There are various narrations stating that angels of mercy do not enter houses containing a dog, a figurine, a picture, ringing bells or chimes, a foul smell, or someone in a state of major ritual impurity (junub). However, the aspect relevant to our discussion is whether angels leave a person because a woman’s hair is uncovered. On this matter, the narration cautioning against nudity and suggesting that angels depart under such circumstances is weak. The narrations cited as evidence regarding uncovered hair specifically refer to Gabriel (AS) rather than the angels of mercy. Even if the angels of mercy were equated with Gabriel simply because he is also an angel, the narrations indicate that the instances in which angels depart are when a person’s private parts are exposed. The idea that angels of mercy avoid entering a house due to women having their hair uncovered has no basis.
Comment:
Based on the points mentioned above, some propose that women should remain as covered as possible inside their homes, both during the day and at night. However, it is important to note that during the life of the Prophet Muhammad (PBUH), our mother Aisha -the teacher of believing women, and the wife of the Prophet- could sleep in a manner where Gabriel would not enter. Yet, she was not reprimanded or covered by him. Instead, she was allowed to rest naturally, with her husband even concerned about waking her or causing her distress. This reflects the inherent principle that one should feel comfortable in their own home.
Expecting a woman who already observes veiling outside or in the presence of non-mahram men to remain fully veiled within her own home when no strangers are present imposes a rule that Allah has not commanded. It also forbids something that Allah has made lawful. Allah perfected His religion (Surah Al-Ma’idah 5:3) and revealed Surah An-Nur 24:30-31 regarding veiling before completing the Qur’an. Verse 31 explicitly outlines the individuals before whom a woman may uncover her hair. No one has the authority to add to Allah’s rulings, even under the guise of saying “it is recommended” or “it is better.” Any excessiveness in religious matters inevitably leads to other problems. A woman who feels compelled to cover her head even within her own home may become burdened by this unnatural expectation, potentially leading her to abandon veiling entirely—a scenario frequently observed today. In religious matters, all believers should strive to make things easier, not more difficult, and to inspire love for the faith, not aversion. Therefore, to avoid making veiling unnecessarily burdensome, it is most appropriate to refrain from introducing “recommendations” that Allah has not prescribed.
A. Zeynep Arslanoğlu Dönmez
[1] “حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، وَأَبُو أُسَامَةَ قَالاَ حَدَّثَنَا بَهْزُ بْنُ حَكِيمٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ قُلْتُ يَا رَسُولَ اللَّهِ عَوْرَاتُنَا مَا نَأْتِي مِنْهَا وَمَا نَذَرُ قَالَ ” احْفَظْ عَوْرَتَكَ إِلاَّ مِنْ زَوْجَتِكَ أَوْ مَا مَلَكَتْ يَمِينُكَ ” . قُلْتُ يَا رَسُولَ اللَّهِ أَرَأَيْتَ إِنْ كَانَ الْقَوْمُ بَعْضُهُمْ فِي بَعْضٍ قَالَ ” إِنِ اسْتَطَعْتَ أَنْ لاَ تُرِيَهَا أَحَدًا فَلاَ تُرِيَنَّهَا ” . قُلْتُ يَا رَسُولَ اللَّهِ فَإِنْ كَانَ أَحَدُنَا خَالِيًا قَالَ ” فَاللَّهُ أَحَقُّ أَنْ يُسْتَحْيَى مِنْهُ مِنَ النَّاسِ ” .”
[2] “إِيَّاكُمْ وَالتَّعَرِّي فَإِنَّ مَعَكُمْ مَنْ لاَ يُفَارِقُكُمْ إِلاَّ عِنْدَ الْغَائِطِ وَحِينَ يُفْضِي الرَّجُلُ إِلَى أَهْلِهِ فَاسْتَحْيُوهُمْ وَأَكْرِمُوهُمْ”
[3] Because our mother, Khadija (RA), was from the same tribe as Prophet Muhammad (PBUH), she sometimes addressed him as ”the son of my uncle” to express her love, respect, and closeness, feeling as if he were a part of her own life.
[4] “ما رواه ابن إسحاق قال: “حدثني إسماعيل بن أبي حكيم مولى آل الزبير أنه حُدِّث عن خديجة – رضي الله عنها – أنها قالت لرسول الله – صلى الله عليه وسلم -: أي ابن عم، أتستطيع أن تخبرني بصاحبك هذا الذى يأتيك إذا جاءك؟ قال: نعم. قالت: فإذا جاءك فأخبرني به، فجاءه جبريل – عليه السلام – كما كان يصنع، فقال رسول الله – صلى الله عليه وسلم -: لخديجة: يا خديجة، هذا جبريل قد جاءني، قالت: قم يا ابن عم فاجلس على فخذي اليسرى. قال: فقام رسول الله – صلى الله عليه وسلم – فجلس عليها: قالت: هل تراه؟ قال: نعم: قالت: فتحول فاجلس على فخذي اليمنى، قالت: فتحول رسول الله – صلى الله عليه وسلم – فجلس على فخذها اليمنى، فقالت: هل تراه؟ قال: نعم. قالت: فتحول فاجلس في حجري، قالت فتحوّل رسول الله – صلى الله عليه وسلم – فجلس في حجرها، قالت: هل تراه؟ قال: نعم: قال: فتحسّرتْ وألقت خمارها، ورسول الله – صلى الله عليه وسلم – جالس في حجرها، ثم قالت له: هل تراه؟ قال: لا، فقالت: يا ابن عم، أثبت وأبشر، فوالله إنه لملَك وما هذا بشيطان.
قال ابن إسحاق: وقد حدثت عبد الله بن حسن هذا الحديث، فقال: قد سمعت أمي فاطمة بنت حسين تُحدِّث بهذا الحديث عن خديجة إلا أني سمعتها تقول: أدخلتْ رسول الله – صلى الله عليه وسلم – بينها وبين درعها، فذهب عند ذلك جبريل، فقالت لرسول الله – صلى الله عليه وسلم -: إن هذا لملك وما هو بشيطان”
[5] “ قَالَ ” فَإِنَّ جِبْرِيلَ أَتَانِي حِينَ رَأَيْتِ فَنَادَانِي فَأَخْفَاهُ مِنْكِ فَأَجَبْتُهُ فَأَخْفَيْتُهُ مِنْكِ وَلَمْ يَكُنْ يَدْخُلُ عَلَيْكِ وَقَدْ وَضَعْتِ ثِيَابَكِ وَظَنَنْتُ أَنْ قَدْ رَقَدْتِ فَكَرِهْتُ أَنْ أُوقِظَكِ وَخَشِيتُ أَنْ تَسْتَوْحِشِي”
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