So is the niqab WAJIB?

The niqab- this is a cover or veil with a hole in it for the eyes. It is a way of dressing that was known to Muslim women at the beginning of Islam, and it is mentioned in the hadeeth of the Prophet (peace and blessings of Allah be upon him) in which he mentions what women in ihraam (for Hajj or Umrah) are not allowed to do. He said: The woman in ihraam should not cover her face with a veil or wear gloves. (Reported by al-Bukhaari, 1707). Some of the scholars mentioned that a woman may uncover her left eye in order to see where she is going, and if necessary she may uncover both eyes. The opening should only be wide enough for the eyes, and the woman should beware of wearing a niqab with wide openings lest the beauty of her eyes becomes apparent and the niqab becomes a means of temptation instead of a veil covering her beauty and adornment.

The Islamic position on niqab derives from various scriptural sources, including direct Quranic verses and authenticated hadith narrations. These foundational texts provide the framework for understanding the religious significance of facial covering for Muslim women.

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A principal Quranic reference regarding women's covering appears in Surah Al-Ahzab (33:59):

Here Allah tells His Messenger to command the believing women -- especially his wives and daughters, because of their position of honor -- to draw their Jilbabs over their bodies, so that they will be distinct in their appearance from the women of the Jahiliyyah and from slave women. The Jilbab is a Rida', worn over the Khimar. This was the view of Ibn Mas`ud, `Ubaydah, Qatadah, Al-Hasan Al-Basri, Sa`id bin Jubayr, Ibrahim An-Nakha`i, `Ata' Al-Khurasani and others. It is like the Izar used today. Al-Jawhari said: "The Jilbab is the outer wrapper. `Ali bin Abi Talhah reported that Ibn `Abbas said that Allah commanded the believing women, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only one eye showing. Muhammad bin Sirin said, "I asked `Ubaydah As-Salmani about the Ayah: (to draw their Jalabib over their bodies.) He covered his face and head, with just his left eye showing.''

These authenticated hadith collections contain narrations pertinent to women's covering. In Sahih al-Bukhari 365, it's reported that Aisha (may Allah be pleased with her) said: "The believing women used to pray the morning prayer with the Messenger of Allah and then return wrapped in their mantles. No one could recognize them."

This narration indicates the level of covering practiced by the female companions, suggesting comprehensive coverage that rendered them unrecognizable, which many scholars interpret as including facial covering.

Narrated `Aishah:

May Allah bestow His Mercy on the early emigrant women. When Allah revealed: "... and to draw their veils all over their Juyubihinna (i.e., their bodies, faces, necks and bosoms)..." (V.24:31) they tore their Murat (woolen dresses or waist-binding clothes or aprons etc.) and covered their heads and faces with those torn Muruts."

This hadith relates to the revelation of the verses of hijab. It recounts that when the verses concerning hijab were revealed, the women of the Ansar (Medinan helpers) appeared the next morning with their faces covered, demonstrating their immediate implementation of what they understood as divine guidance regarding appropriate covering.

The narration illustrates the early Muslim community's understanding that facial covering constituted part of the divinely ordained modest dress, providing historical precedent for the practice of niqab.

IShaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire.

In this scholarly compilation addressing issues pertaining to Muslim women, prominent scholars discuss the evidences for facial covering. The text elaborates on the consensus among early scholars regarding the obligation of covering for women, though differences emerge regarding the specific requirement of facial covering.

The compilation presents various scholarly opinions, with many traditional scholars interpreting the Quranic directives and prophetic guidance as mandating facial covering, particularly in circumstances where fitnah (temptation or trial) might arise.

This narration from Imam Malik's Muwatta is particularly significant as it describes the practice of female companions during ihram (pilgrimage state). Notably, Asma bint Abi Bakr, a prominent female companion and daughter of Abu Bakr, maintained facial covering even during ihram, when men are explicitly forbidden from covering their faces.

This historical account demonstrates that facial covering was practiced by esteemed female companions, lending credence to interpretations that view niqab as consistent with the practices of the earliest Muslim community.

Narrated Aisha, Ummul Mu'minin:

Riders would pass us when we accompanied the Messenger of Allah (ﷺ) while we were in the sacred state (wearing ihram). When they came by us, one of us would let down her outer garment from her head over her face, and when they had passed on, we would uncover our faces.

The four major schools of Islamic jurisprudence present nuanced positions regarding the obligation of niqab:

This spectrum of scholarly opinion demonstrates an important principle in Islamic jurisprudence: the distinction between general rulings and situational guidance. Many classical scholars who didn't consider facial covering obligatory in principle nevertheless recommended or required it during "times of fitnah."

"Times of fitnah" represent periods or circumstances when temptation, trial, or moral corruption becomes prevalent or threatening. In the context of niqab discussions, this concept carries particular significance. Even scholars who don't consider facial covering universally obligatory often recommend or require it during such conditions.

These circumstances might include:

Many contemporary scholars observe that modern society exhibits numerous characteristics of "times of fitnah," with widespread objectification of women, relaxed moral standards, and pervasive visual stimuli. This observation leads many to recommend facial covering as a prudent application of the principle of sadd al-dhara'i (blocking the means to harm).

In conclusion, while scholarly opinions vary regarding whether niqab constitutes a universal obligation (fard) or a recommended practice (mustahabb), the evidence from Quran, Sunnah, and scholarly tradition demonstrates its strong foundation in Islamic teachings. For the conscientious Muslim woman seeking to implement the most precautionary approach to modesty, especially in contemporary circumstances that may qualify as "times of fitnah," adopting the niqab represents a spiritually sound choice with substantial textual and historical support.