The coronavirus pandemic was an event that shook the world and taught the masses a great deal. We were reminded to appreciate:
*The value of our health
*The value of spending time with family
*The value of our income
*The value of our general freedoms
All of the above were things we would often take for granted.
To me, the pandemic brought perspective. Whilst the niqab was being banned in many countries across Europe, the face mask was becoming mandatory. People began to gain an insight into what it means to cover their faces daily. For some, it humanised the women behind the veil and for some it gave them a new appreciation of the religious practises of Muslim women.
Unfortunately, not all people used this opportunity to acquire new viewpoints. Being a Niqabi myself and having an online presence, to come across critics of the face veil was nothing new. However, I never imagined in my life that I would see those same people continuing to critique me behind their own covered faces. To me, the irony and hypocrisy was staggering!
One of the most slung accusations I get is that the Niqab is not a product of Islam but a result of culture. Sadly, this claim is not just presented to me by the non-Muslim community but also by some members of the Muslim community.
A common narrative used to support this is the ruling that women are not allowed to wear the Niqab during the holy pilgrimages Umrah or Hajj. As a result, they jump to the conclusion that it is because the Niqab is not from the guidance of the Prophet ﷺ. However, the evidence shows otherwise.
Busting The Myth
I am never really shocked when non-Muslims have such misconceptions, but I continue to be surprised when they come from Muslim community. The reason being is because the evidence is there and clear. There is a difference of opinion between the scholars on whether covering the face is mandatory or not. However, the scholars do not dispute its place in its entirety.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا
سورة الأحزاب – 59
“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their ( جَلَـٰبِيبِهِنَّ) outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.
(33:59)
The key word used here is Jalabibihinna (جَلَـٰبِيبِهِنَّ) Ibn Abbās (Radhiallāhu ‘anhu) explained that the word jilbāb means a large cloth that should be wrapped around from the top, covering the forehead, then bringing one side of the sheet to cover the face below the eyes so that most of the face and the upper body is covered. Leaving only the eyes uncovered.
Furthermore, it was narrated that the Prophet ﷺ commanded that women should go out to the Eid prayer place, some of the women said, “O Messenger of Allāh, some of us do not have a jilbāb.” He replied, “Let her sister give her one of her jilbābs to wear.” Narrated by al-Bukhārī and Muslim.
When we look at the Arabic, the same word is used (jilbab) and Ibn Abbās already explained this to cover the face and here, Rasūlullāh ﷺ ordered the women to wear it. Therefore, if we see that Rasūlullāh (ﷺ) ordering the women of the companions (Sahābah) not to wear a fixed Niqāb during ihrām this shows that it was the regular practice of the women amongst the Sahābah to wear it.
In addition, the authentic narration from Āishah reports that “When non-mahram riders used to pass by us when we were with the Messenger of Allāh (ﷺ) in ihrām. When they came near us we would lower our jilbābs from our heads over our faces, and when they had passed by we would uncover our faces. Narrated by Abu Dawood, 1562.
This shows that even in a state of ihrām the mother of the believers and women of Sahābah would cover their faces when non-mahram were around. Therefore, the example used by critics, that women are not permitted to cover their faces during the holy pilgrimages, is in fact not about the impermissibility to cover the face. Rather, it is the impermissibility to wear the niqab itself due to the conditions of ihram, a purified state a person needs to be in to perform Hajj or Umrah.
When we look at the narration previously mentioned, covering the face in and of itself in-front of non-mahram men was permissible even in the state of ihrām. As a result, this is proof that women covering their faces is permissible and at the very least, advised.
Since the time of the Prophet ﷺ until today, scholars have discussed the Fiqh rulings related to Niqab. A great number of scholars held it to be obligatory like Imam Mālik, Imam Ahmad, ibn Taymiyyah all the way to the more contemporary scholars such as Shaykh Ibn Bāz, Shaykh ibn ‘Uthaymīn and Shaykh Sālih al-Fawzān. Whilst other great scholars held it to be recommended like Shaykh al-Albānī. However, none have doubted the fact that the Niqab is a part of Islam.
Final Thoughts
The evidence above speaks for itself in this matter and unfortunately, this misconception is a product of ignorance. In a world where the objectification of women is rife and where our daughters are conditioned to believe that they need to uncover in order to be valued and respected. It is no wonder that a woman veiling herself can be so intimidating or misunderstood.
The liberation of a Niqabi is liberation that feminism and other man-made agenda are yet to provide. They will spend a lifetime trying to find it. However, it is through increasing our knowledge and reliance on the authentic sources that we realise that true liberation is through Allah.
Alhamdulilah!
