What is the veil law (face cover) for women, compulsory or not?
At the last edition we have to convey the arguments of the scholars who require veils for women. Now, God willing, will be presented the arguments of the scholars who do not require it.
Arguments that do not require
This is in brief the arguments of the scholars who do not require veils for women.
A. The Word of God
And do they show off their adornment except that (usually) visible from them. [An Nur: 31]
About this seems unusual jewelry, Ibn Abbas said, "His face and hands." 
A similar words by Ibn Abi Syaibah narrated from Ibn 'Umar. .
Based on the interpretation of the two friends is clear that women face and the hands should be visible, so it is not the nakedness that must be closed.
2. Word of God.
Cloth and let them put her veil to the chest (and neck) them. [An Nur: 31]
Rahimahullah Ibn Hazm said, "Allah Ta'ala ordered the woman put her khimar (headscarf) in various parts of the shirt (chest and neck), then this is nash cover nakedness, neck and chest. In the word of God is also present nash bolehnya open face, but it's impossible. "
Because it is the meaning of khimar (headscarf) is a head covering. Thus is explained by the scholars, such as those in An Imam Ibn al-Athir Nihayah work, interpretation of Al Qur'anil 'Azhim Al Hafiz Ibn Kathir's work, the work of interpretation Fathul Qadir Syaukani Ash, and others. 
3. Word of Allah Subhanahu wa Ta'ala.
This verse shows that there is something about her that is open and likely to be seen. So Allah ordered to hold the views of women. And it is usually visible face and both hands. [See Mar'atil Al Jilbab Muslimah, p. 76.77]
To convey the same verse is the ahaadeeth which ordered to hold the views of women and repeated the view that the ban has already looked at by accident. In between.
From Abu Said Al-Khudri Allaah 'anhu that the Prophet sallallaahu' alaihi wa sallam, he said, "Do not sit on the road." So the Companions said, "We can not leave, because it is our place to talk. "The Prophet sallallaahu 'alaihi wa sallam said," If you are reluctant (to leave bermajeleis on the way), grant the right of way. "Friends ask," Is it the right way? "he replied," Subduing the view, eliminating the disruption, said hello, memerintakan the good and forbidding. "
Also words of the Prophet sallallaahu 'alaihi wa sallam told Ali Allaah' anhu.
O Ali, thou shalt not turutkan view (first) with a view (the second), because you have the right (ie, innocent) in view of (first), but are not entitled to the view (the second). [Reported by Abu Dawud, Tirmidhi, and others. Dihasankan by Sheikh Al-Albani in Mar'atil Al Jilbab Muslimah, p. 77]
Jarir bin Abdullah said.
I asked the Messenger sallallaahu 'alaihi wa sallam about the views of a sudden (not intentionally), then he said, "Palingkan sight." [Reported by Muslim, Abu Dawud, Tirmidhi, and others. See Mar'atil Al Jilbab Muslimah, p. 78]
Al Qadi 'Iyadh said, "The scholars said, here is the proof (argument) that the woman is not obliged to cover her face in the street, but it is sunnah are preferred. And is mandatory for men is holding a view of women in all circumstances, except for the purpose of syar'i (religion justified). It was mentioned by Muhyiddin An Nawawi, and he did not add to it. "[Adabusy Syar'iyyah I/187, Ibn Muflih. See: Al-Mar'atil Jilbab Muslimah, p. 77]
4. It was narrated from 'A'ishah Allaah' anha, she said.
That Asma 'Abu Bakar bintu meet the Prophet sallallaahu' alaihi wa sallam to wear thin. Then the Prophet sallallaahu 'alaihi wa sallam turned away from him and said, "O Asma', actually a woman, if you have a menstruation, inappropriate looks from her except this and this", he pointed to his face and hands. 
This hadith is weak indeed, but Sheikh Al Albani said that this hadith corroborated by several boosters: 
a). Mursal history of the authentic from the Prophet n Qatadah said. "If a girl has menstruation, it does not deserve seen anything from him except his face and hands to the wrist." 
b). Narrated by Al Bayhaqi Thabarani and Ibn Luhai'ah of the road, from 'Abdullah bin Iyadh, that he heard Ibrahim ibn' Ubayd al-Ansari told Rifa'ah son of his father, I think of Asma 'bint' Umais who said, "Messenger of Allaah 'alaihi wa sallam, to enter upon' Aisha, and near the 'No sister Aisha, the Asthma bintu Abi Bakr. Asthma Sham wearing loose clothing made up his sleeve. When the Prophet sallallaahu 'alaihi wa sallam saw it, he got up and went out. So 'Aisha said to Asma, "Get thou, indeed the Messenger of Allah sallallaahu' alaihi wa sallam has seen things which he did not like. Asma then step aside. Then the Prophet sallallaahu 'alaihi wa sallam entered and Aisha asked him why he sallallaahu' alaihi wa sallam up (and out). So he replied, "Do not you see the state of asthma, it's really a Muslim woman should not be visible from her except this and this", then he held her sleeves and put her on her hands, so that seems only his fingers, then put both both his hands to his temples, so that his face was visible. "
Al-Bayhaqi said, "Sanadnya Da'eef". The weakness of this hadith because the narrators are often mistakenly called Ibn Luhai'ah after telling the occasion, which previously he was a major and reliable when told by his book. Sheikh Al-Albani stated that this hadith can be used as reinforcement. 
c). Opinion of some friends (such as Ibn Abbas and Ibn Umar) that describes the jewelry for a look that can not be closed, the face and palms. 
5. Jabir bin Abdullah said:
I attended the prayer day 'ied with the Prophet sallallaahu' alaihi wa sallam. He began with a prayer before the sermon, with no prayer and no iqamat. Then he leaned on Bilal, ordered to encourage the pious to God and to obey Him. He advised and reminded the crowd. Then he went to visit the woman, then he would advise and warn them. He said, "Be ye alms, as the majority of the fuel you are Hell! Then a woman stood up from their midst, the dusky red cheeks, and then asked, "Why, O Messenger of Allah sallallaahu 'alaihi wa sallam?" He said,' Because you complain and deny many (good) husband. "So the women It began to give alms with their jewelry, earrings and rings that form, they threw the cloth of Bilal. [HSR Muslim and others]
This hadith clearly shows not the nakedness of a woman's face, the woman opened bolehnya face. Because if not, must not be Jabir mentioned that her dusky red cheeks. [See Mar'atil Al Jilbab Muslimah, p. 59] 
6. Ibn Abbas said.
Messenger n Al Fadl bin Abbas a lift ...... then he stopped to give a fatwa to the people. Came a beautiful woman from the tribe Khats'am fatwa asking the Messenger of Allaah 'alaihi wa sallam. Al Fadl start looking woman, and amazing beauty. The Prophet sallallaahu 'alaihi wa sallam turned away, but the Al Fadl still see it. Then the Prophet sallallaahu 'alaihi wa sallam set back his hand and holding his chin Al Fadl, al-Fadl and turned his face from view ...... [Bukhari, Muslim and others]
This story is also narrated by Ali bin Abi Talib Allaah 'anhu, and he mentioned that the demand fatwa came in place of slaughtering sacrificial, after throwing Jumrah Prophet, then he added, "So Abbas said to the Prophet sallallaahu' alaihi wa sallam," O Messenger of Allah , why did you turn your uncle's neck? "he replied," I saw a boy and a girl, so I do not feel safe from Satan can chase (teasing) both. "[Tirmidhi, Ahmad, and others. Sheikh Al-Albani declared, "Sanadnya good"]
By this means, that the event occurred after tahallul (completion) of ihram, so it is not muhrimah women (women who are berihram, with Haji or Umrah).
Rahimahullah Ibn Hazm said, "If a woman's face is covered the nakedness of a mandatory, not he sallallaahu 'alaihi wa sallam confirmed the woman opens her face in front of the crowd. Surely he sallallaahu 'alaihi wa sallam ordered the woman to lose (scarf) from the top (head to cover the face). And if his face covered, certainly Ibn Abbas did not know she was beautiful or bad. "
Ibn Baththal rahimahullah said, "In this hadith there is a command to hold the view for fear of libel. Consequently if it is safe from slander, it is not forbidden. It was confirmed that the Prophet sallallaahu 'alaihi wa sallam Al Fadl did not look away until she sharpens the view, because of his admiration for these women, so that he worried about slander him.
In the hadith is also found (the argument) the fight against basic human nature and human weaknesses of the trend and the admiration of women.
There is also a (theorem) that the wives of the believers are not mandatory hijab as the wives of the Prophet sallallaahu 'alaihi wa sallam. Because (if indeed it is) mandatory for all women, must be the Prophet sallallaahu 'alaihi wa sallam ordered the women of the tribe Khats'am to cover (himself) and Al-Fadl did not look away.
There are the (proposition) that cover a woman's face is not mandatory, berijma Scholars' that women should show his face in prayer, although viewed by strange men. "[Fathul Bari XI / 8]
The words of Ibn Baththal rahimahullah was denied by Al Hafiz Ibn Hajar, arguing that the women of the tribe Khats'am muhrimah (women who are berihram).
But Sheikh Al Albani states, that is true she was not muhrimah (women who are berihram), as described above.
Had she muhrimah (women who are berihram), then the opinion of Ibn Baththal remains strong. Because it may harbor muhrimah women to veil her face in front of strange men, as the hadith on this.  So this hadith shows that niqab is not obligatory for women, although he has a pretty face, but the law is preferred (sunnah).
These events occurred at the end of the life of the Prophet sallallaahu 'alaihi wa sallam, in the presence of the Prophet sallallaahu' alaihi wa sallam, so legal muhkam (fixed; not deleted). [See Mar'atil Al Jilbab Muslimah, p. 61-64]
7. Sahl bin Sa'd said.
That a woman came to the Prophet sallallaahu 'alaihi wa sallam said, "O Messenger of Allah, I come to you to grant me." Then the Prophet sallallaahu' alaihi wa sallam saw it, he raising and lowering her views. Then he bowed his head ....... "[Bukhari, Muslim, and others].
Al Hafiz Ibn Hajar rahimahullah stated, "In this hadith there is also a (theorem) bolehnya attention to beauty as a woman willing to marry her ... but (the understanding) is refuted by the assumption that it is special for the Prophet sallallaahu 'alaihi wa sallam because he Ma'shum , and which has become our conclusion, that it is not repugnant to the Prophet sallallaahu 'alaihi wa sallam to see the believing women who are not mahram, this is different than his. While Ibn al-'Arabi took another way of answering it, he says, "Chances are it was before (liabilities) hijab, or afterwards, but he surrounds himself." But the series is far from the hadeeth of what he said. "[Fathul Bari IX / 210]
8. 'Aisha Allaah' anha said.
Formerly believing women used to attend the morning prayer with the Prophet sallallaahu 'alaihi wa sallam. They covered their bodies (their) with a blanket. Then (they) returned to their homes when it has completed the prayer. No one knew them because of darkness. [Bukhari and Muslim].
In another report,
And most of us do not recognize the other's face. 
From the words of 'Aisha, "no one knew them as the dark" can be understood, if not necessarily recognizable dark, while they recognized, according to the custom of the open face. [See Mar'atil Al Jilbab Muslimah, p. 65]
7. When Fatima bint Qais THALAQ three divorced by her husband, the Prophet sallallaahu 'alaihi wa sallam sent someone to him, ordered him at the house of Umm ber'iddah Syuraik. But then he sent someone to him again by saying,
Umm Syuraik that ordinary people approached by the first immigrants. Then you shall go to the (home) Ibn Umm Maktum the blind, because if you release the khimar (scarf, head covering) he will not see you. Fatima bint Qais go to her ... [Reported by Muslim].
This hadith shows that the face is not the nakedness, because the Prophet sallallaahu 'alaihi wa sallam Fatima bint Qais justify using khimar seen by men. This suggests that the face is not mandatory closed, as the obligation to cover his head. But because he was afraid he releases khimarnya n (hood), so that what would appear to be covered, so he ordered it with a more safe for him; is moved to the house of Ibn Umm Maktum the blind. Kartena he would not see if Fatima bint Qais khimar release. [See Mar'atil Al Jilbab Muslimah, p. 65]
These events occurred at the end of the life of the Prophet sallallaahu 'alaihi wa sallam. Fatima bint Qais because after it is mentioned that 'iddahnya he heard the Prophet sallallaahu' alaihi wa sallam tell the story of Tamim Ad Dajjal From the newly converted to Islam than Christians can. Tamim converted to Islam while in 9 H. The scarf down in paragraph 3 H or 5 H, so that these events after the liabilities covered. [See Mar'atil Al Jilbab Muslimah, p. 66-67].
9. Rahman bin 'Abis,
I mendegar Ibn Abbas asked, "Did you (ever) attended (prayer) 'ied with the Prophet sallallaahu' alaihi wa sallam?" He replied, "Yes, and if it were not for my position (my age) who was a child, I certainly do not see it. (Prophet came out) to come to a sign which is near the house Shalt Kathir bin Ash, then he would pray, then berkhutbah. Then Bilal came to him with the ladies, and then advise them, warn them, and ordered them to bershadaqah. So I see the women threw their arms stretched out (ring, and others as Sadaqah) to the cloth of Bilal. Then he and Bilal returned to his home. [Bukhari, Abu Dawud, Nasa'i, and others. Lafazh Hadith Bukhari in the book of history Gomaa]
Rahimahullah Ibn Hazm said, "This is Ibn-Abbas in the presence of the Prophet sallallaahu 'alaihi wa sallam, saw the hand of the woman, then it is true that a woman's face instead of hands and genitals, while in others must be closed."
Intake of this proposition can not be rebutted by the words, the possibility of these events before the revelation of verse hijab, because these events occurred after the descent of the hijab verse. With the argument, Imam Ahmad narrated (with extras) of the Prophet sallallaahu 'alaihi wa sallam recited bai'atun nisa' (Surat al-Mumtahanah: 12), when this verse was revealed in Makkah Fathu, year 8 H, as saying Muqatil. Command while the veil (hijab) fell in 3 H or 5 H when the Prophet sallallaahu 'alaihi wa sallam married Zainab bint Jahsh. [See Mar'atil Al Jilbab Muslimah, p. 67, 75]
10. Of Subai'ah bint Al-Harith,
That she was the wife of Sa'd bin Khaulah, and Sa'd died in the Farewell Pilgrimage ', and he's a Badari (friends who join the battle of Badr). Then bint Al-Harith Subai'ah birth abortion before it was over 4 months 10 days from the death of her husband. Then Abu As Sanabil (ie Ibn Ba'kak) to see when nifasnya has been completed, and he was wearing eye shadow (wearing red nail polish on the nails and hands, and bersip-ready). Then Abu As Sanabil said to him, "Do not rush (or sentences such) you might want marriage ..." [Reported by Ahmad. Dishahihkan Al Albaani in al Mar'atil Muslim headscarf, p. 69. History of the origin story of Bukhari and Muslim].
This hadith clearly shows, that the palms of the hands and face or eyes is not the nakedness of the habits of the women companions. Because if it is a nakedness that is closed, certainly should not be menampakkannya Subai'ah before Abu As Sanabil. This event occurs after liability real veil (hijab), named after the Farewell Pilgrimage ', in 10 H. [See Mar'atil Al Jilbab Muslimah, p. 69]
11. Ata bin Abi Rabah said,
Ibn Abbas said to me, "Will show you a woman of the inhabitants of heaven?" I replied, "Yes." He said, "It's a black woman, he first came to the Prophet sallallaahu 'alaihi wa sallam and said,' Behold, I am diseased epilepsy ( epilepsy), and (if relapse, auratku) open. Pray to God for the (healing) me! "He replied," If you want to wait (for disease), you get the heaven. But if thou wilt, I will pray to God that He may heal you. "The woman said," I'll be patient. But (if the recurrence of my illness, auratku) is open, then pray to Allah for me that (if relapse, auratku) is not open. "So he prayed. [Bukhari, Muslim, and Ahmad]
12. Ibn Abbas said,
There was a very beautiful woman praying behind the Prophet sallallaahu 'alaihi wa sallam. So some men forward, so it was in the first row so as not to see her. But some people back, so it was in the back row. If bowing, he could see (the woman) from between his armpit. So Allah revealed (the verse), ولقد علمنا المستقدمين منكم ولقد علمنا المستأخرين [HR Ash Habus Sunan, al-Hakim, and others. Sheikh Al Albani dishahihkan in Ash Saheehah no. 2472. See Mar'atil Al Jilbab Muslimah, p. 70].
This hadith shows that at the time of the Prophet, an ordinary woman's face open.
13. Ibn Mas'ud said:
Prophet sallallaahu 'alaihi wa sallam saw a woman so that she fascinates him, then he came to Sauda (his wife), who was making perfume and nearby there are lots of women. Then the women left him, then he would fulfill his business. Then he said: "Anyone who sees a woman's man, so she was charming, then let him go to his wife, because she's really on something like what is on the woman (the fascinating) it. [HR. Muslim, Ibn Hibban, Darimi, and others. This Lafazh Darimi history. See takhrijnya in the Ash-Saheehah no: 235]
As the previous hadith, this hadith clearly shows that at the time of the Prophet, an ordinary woman's face open.
14. 'Abdullah bin Muhammad, from a woman among them said,
Prophet sallallaahu 'alaihi wa sallam entered met me when I'm eating with my left hand, because I'm a woman who was left-handed. Then he hit my hand so that a bite of food falls. Then he said, "Thou shalt not eat with your left hand, while the right hand of God has made for you." Or said, "While the right hand of God has healed." [Reported by Ahmad and Thabarani. By Sheikh Al Albani Dihasankan in Mar'atil Al Jilbab Muslimah, p. 72]
15. After the enactment of this act of Death of the Prophet sallallaahu 'alaihi wa Sallam.
Above hadiths clearly show on the opening act in part sahabiyat face and the hands at the time of the Prophet sallallaahu 'alaihi wa sallam. This continues even after the Prophet sallallaahu 'alaihi wa sallam died. As demonstrated by the 16 history of Sheikh Al Albani brought in Al Mar'atil Jilbab Muslimah [p. 96-103].
This all reinforces that women face and the hands are not the nakedness that must be closed.
16. The notion of ijma 'of the face and the hands are the nakedness that must be closed, it is not true. In fact there has been disagreement among scholars. Opinion of the three imams (Imam Abu Hanifah, Imam Malik, Imam Shafi'i and), expressed not as genitalia. This is also a history of Imam Ahmad. Among the scholars of the Hanbali madhhab which strengthens this opinion is that the two priests; namely Ibn Qudama and Imam Ibn Muflih. Ibn Al Qudamah t expressed in Mughni, "Because of the need to encourage the opening face of sale, and open palms to take and give." [See Al Mar'atil Muslim headscarf, p. 7-9].
Authentic arguments above strongly suggests that at the time of the Prophet sallallaahu 'alaihi wa sallam, and his face palms open an ordinary woman. Mean face and the hands of women excluded from the obligation to close.
Most of the information above also shows that the events that occurred after the fall of paragraph hijab (headscarf). Thus indicates permissibility open face and the hands of women is not removed by paragraph hijab.
Then, if it had not known that these events occurred after the fall of paragraph hijab / veil, then it shows is allowed to open the face and the hands of women. Meanwhile, according to the Siwak, that any law remains as before until there is another law abolishing it. Then the people who require a woman cover her face brought the argument that abolishing mandatory bolehnya woman's face and palms open. Are there things? Even that is found to strengthen the information and arguments from the law.
A. Woman covered her face is not something strange in an age of prophecy. Because it is done by ummahatul Believers (the wives of the Prophet) and partly sahabiyyat (women friends). So that is something that disyari'atkan and virtue.
2. Opening the face is also made by some sahabiyyat. Even until the end of the life of the Prophet sallallaahu 'alaihi wa sallam, and continues to act the women in the days thereafter.
3. A Muslim should not be degrading to women that covers the face and should not be considered excessive.
4. Arguments of the scholars mentioned that require a veil so strong; show her obligation to hijab (covering themselves from men) and veiled and covered her jewelry in general. Arguments of the scholars mentioned that do not require a veil so strong, showing that women face and the hands are not the nakedness that must be closed.
This is our answer on the subject of the veil for women. Hopefully, the Muslims are able to understand these issues as well as possible. And Allaah knows best bishshawwab.