“My Lord, increase me in knowledge.” (Qur’an 20:114)
﷽
Recently one of our respected sisters had commented with a question on this blog:
“Asalamu Alaikum, I read somewhere (Reddit) that Ibadis consider the Niqab/ Burqa to be a Zoroastrian innovation, therefore, making it haraam for Muslim women to wear the niqab. Is this true? what are the Ibadi opinions on the niqab? As in Tanzania Ibadi sisters tend to wear the niqab.”
So this is the response from our Shaykh Jumaa Mazruii (May Allah continue to benefit us b him).
Several points to be taken.
- None of the Ibadi scholars have ever said that Niqab is a bid’ah or that it came into Islam by way of the Zoroastrians.
- One of our biggest living scholars, and Mufti of Oman, Shaykh Ahmed Al Khalili (hafidullah) says, that it is something preferable for women to wear. Men like to look at the face of the woman and it can become part of fitnah.
- Our school does not say it is wajib (obligatory) rather, it is something highly stressed.
Prima Qur’an comments: (To be taken with a pinch of salt).
Our thoughts on the Niqab as a Muslim convert from the West and given the fact that our school has little presence where Muslims are the minority, some things need to be taken on board.
- There are people in life that make bad decisions and bad choices. We all make bad choices /decisions from time to time. So imagine a situation where a woman went into a certain entertainment industry and there are, unfortunately, pictures of her all over the internet. That Niqab maybe an extra level of protection and/or anonymity for her.
Might we also add that current cultural dynamics in Western society offer absolutely no dignified approach for a woman who may have regretted such a course of action and wishes to move on with her life in a way that is dignified and anonymous. There is the possibility of changing one’s name. However, hiding the appearance is not part of the cultural norms of the west or most other societies at all.
The Niqab offers her both that dignity and anonymity.
2. We are now in the month of Ramadan. Once the Ramadan festivities have ended, many in Malaysia, Indonesia will practice what we call ‘Jalan Raya’, the walking celebration, albeit taxi, train and driving these days.
We visit our parents, grandparents, aunties, uncles, asking for forgiveness and to reestablish and rekindle familiar ties. What happens now is that many take the opportunity to take pictures at this gathering (very often without even having the courtesy to ask others if they want their pictures to be taken).
In such a situation, a man may feel more comfortable with others taking pictures of his wife, daughter etc. while wearing the niqaab. There is a certain gheerah (protective jealousy) in not having other men sharing and circulating pictures of one’s wife/daughter etc.
Albeit in today’s culture and society, we have shed gheerah like a deciduous forest sheds its leaves during the winter.
3. Often times, Muslims who have proclaimed they have a very “progressive” or “liberal” view of Islam will rail against the Niqab. This is strange because a progressive philosophy should be inclusive, which would include the niqab as part of a woman’s right.
4. Women may be able to get around with more ease in a mixed-sex setting that we find ourselves in very often in places like Singapore, Malaysia, Indonesia. Often, men and women can mistake facial ques for something that is not intended. A slight grin, a bright-eyed smile can many times be interpreted by men in ways that a woman never intended for it to mean at all. In this case, the Niqab is a protection for both.
Now, although we find the argument for the Niqaab to be compelling on those grounds, it may not be ideal for Muslims living in the West or places where such customs and understandings of Islam are prevalent.
An example:
Women who teach in kindergarten or schools should have their face visible to children. Children need to be able to form bonds with their teachers and the face conveys many words and feelings that are often conveyed stronger than words. So, whereas as in point 4 above, the Niqab can help facilitate appropriate interaction, in the case of small children it may serve the opposite effect. Again, this is in the context of children who are not used to the niqaab, or it is something alien to them. It may be a source of discomfort for children and Allah (swt) knows best.
May Allah (swt) guide us to what is beloved to Allah (swt).
You may also be interested in reading the following:
May Allah Guide the Ummah.
May Allah Forgive the Ummah.
Prima Quran 