Referring to the Torah and the Jewish loneliness, one can find that covering the face among Hebrew women and other Jewish women is common. Sarah and Abraham's wife, Isaac's wife, Rachel and Leah, the wives of Jacob, the spouse of Moses and the wife of Xerxes, were present with a weary face among the people. According to Ruth's book, the wife of Boaz has also covered her face. In the book of Isaiah, the torment of Zion's daughters has been referred to because of the appearance of an arena against foreigners. In the Torah, words are used to refer to the scribe.
There is, however, evidence of the Torah, which suggests that wearing a face was not among the hegemony. There was no need to cover the front of the wearer, though this was the tradition of women of honor.
Niqab in Islam
Niqab In the Qur'an
There is no explicit mention of the Qur'an.
Niqab In the Sunni tradition
There is a controversy among the Umayyads about covering the face. The opinions of religious schools are briefly summarized as follows:
Maliki: In Maliki's religion, the front and the face of the woman's inclination are excluded, and therefore, it is not obligatory to cover the face in this religion.
Hanafi: In Hanafi's religion, the face and the front of the nakedness are not known, but many jurisprudents of this religion have conceived the obligation to cover the face of women and especially young women, so that the revealing of the face may cause sedition.
Shafi'i: There are two promises in Shafi'i's religion; according to the sign, it is obligatory to cover the face in all circumstances and, according to another pledge, it is the only mustahab, and it is obligatory in the time of intrigue.
Hanbali: In Hanbali's religion, face and body are also counted, and it is obligatory for women to cover it.
Salafi: The Salafi scholars, except Sheikh Nasir al-Din al-Al-AbbÄnÄ«, consider the masking of the face obligatory.
Niqab In front of the Shia
In Shi'a narratives and hadiths, it is permissible to open the woman's face and show it to the nonhuman man, unless under certain conditions, which is in danger of revolution.
Among the contemporary Shia scholars, Ayatollah Ruhollah Khomeini, Ayatollah Ali Khamenei, Ayatollah Ali Hosseini Sistani, consider the masking of the face as mustahab, although he was required to cover the face in certain circumstances that were fearful. Morteza Motahhari, after the Islamic Revolution of Iran, considered the Niqab to be a non-Islamic veil, and that, according to him, the verse of the cover, never required the covering of the face. Ayatollah Fazel Lankarani, Zanjani, and Shahid Behjat. Like Ayatollah Seyyed Hossein Arabi Baghi, the treatise says that the name of his paper is the treatise on the subject of hijab based on the religion of satisfied women. Nasser Makarem Shirazi, the Shia imitation authority, in response to a report on the use of Niqab, says:
In places where it is not shared and causing problems or fingers, the precaution is not to use the mask, but in common areas, there is no problem.
Ayatollah Khamenei believes in this:
Niqab in a less-used environment is not an example of dress-up of fame, and it's not wrong.