CHAPTER I

INTRODUCTION

A. Rationale

Wearing Niqab among Musim women is now become issue. Many people now a

day’s both non-Muslim and Muslim are confused of the Muslim women wearing black

cloth that covers their body and their face. Questions arose concerning wearing niqab due

to Marawi siege.

Human rights issues concerning the wearing of the headscarf, niqab, or other

religious dress can occur in a number of different setting. The right to freedom of

thought, conscience and religion; the right to manifest religion and belief; and the right to

be free from discrimination on the grounds of religious beliefs are more likely to be come

more prominent. When the religious practice of one group come into conflict with

another, societies cab experience difficulties in finding balance the two.

A niqab or niqāb (/nɪˈkɑːb/; Arabic: ‫ ِنقاب‬niqāb , "[face] veil" also called a ruband)

is a garment of clothing that covers the face which is worn by a small minority of Muslim

women as a part of a particular interpretation of hijab ("modesty"). According to the

majority of Muslim scholars and Islamic schools of thought, the niqab is not a

requirement of Islam; however a minority of Muslim scholars assert that in their view the

niqab is required, especially in the Hanbali Muslim faith tradition. Those Muslim women

who observe the niqab, wear it in public areas and in front of non-mahram (non-related)

men.

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 Removal of niqab was no doubt understood as taking place in the presence of

men. It is possible that because the qusetion talks about “removing” niqab, It took that to

mean actually taking the veil off, rather than momentarily lifting it for purposes of

identification.

It is a long standing debate among Muslim scholars about whether women should

cover thier faces or not. The controversy goes back to at least the ninth century, where it

can be seen in the classical works written that formative periods.

The general understanding in Islam regarding Sunnah, is that if the

Prophet(sallallahu alaiyhi wassallam) or any of his wives (RA) or companions (RA) are

recorded in authentic hadith to have engaged in an act that is not haram (prohibited) as

defined by Qur'an or Sunnah, then the act is declared halal (permissible). If the

companions engaged in an act that the Prophet(sallallahu alaiyhi wassallam) was aware

of and did not speak out against, it is halal.

It is well-known that the wives of the Prophet(sallallahu alaiyhi wassallam)

covered their faces any time non-mahram men were near. A woman named Asma, who

was not a wife of the Prophet(sallallahu alaiyhi wassallam) , was also recorded as

covering her face. Easily, one can conclude that wearing veil is halal (permissible).

However, Muslims and Muslimahs across the world have been in "hot debate" for

centuries, over the issue of whether or not covering the face is obligatory upon a

Muslimah. Those who argue that it is not required, point to the use of the word khimar in

the Qur'an, and explain that today's modern khimar does not cover the face, and argue

that khimar has never referred to the covering of the face, but only to that of the hair,

2
neck, and bosoms. While one cannot deny the support of Hadith that indicate that the

Prophet(sallallahu alaiyhi wassallam)'s wives wore khimar, one must realize that they

also covered their faces at all times in the presence of non-mahram men.

(www.everymuslim.com)

However, for the majority of Muslim women around the world, to cover, or not to

cover, is a freely made choice. God requires Muslim women to dress modestly and to

wear the hijab in public and in the presence of men who are not close relatives.

(www.Islamreligion.com website)

Thus, In Islam places these conditions on a woman, not as a means of oppressing

her, but as a way of protecting her and giving her dignity through instant recognition, as a

Muslim women who should be respected and be reserved. Islam teaches that to be a

person of good character, who adheres to the rules of human nature, is much more

notable than ilaborate adornment. (Aziz, 2010)

It is, therefore, necessary to present the true teachings of the holy Qur’an and the

Hadith on this matter because today, in our society there are Muslim women wearing

Niqab being discriminated due to what happen in Marawi City since May 23 2017. That’s

why we selected these topic to deeply know why they are being discriminated where in

fact they are not connected to what happen in Marawi. Is it because they are wearing

Niqab? And we also want to know their struggles on wearing Niqab since then.

B. Theoretical Framework

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 There is a difference of opinion and interpretations amongst scholars in Islam as

to the permissibility of covering the face. These fall into three different general

interpretations, one held by a majority and two held by a minority.

The first interpretation, which is an opinion held by the overwhelming majority of

Islamic scholars, states that the niqab is optional at most, though even among these there

are disagreements as to when niqab-wearing does become forbidden even for those who

would otherwise choose to wear it of their own accord.

The second interpretation, which is an opinion held by a small minority of Islamic

scholars, states that the niqab is outright obligatory (fard) to wear at all times when in the

presence of non-mahram males.

The third interpretation, which is also an opinion held by a small minority of

Islamic scholars, states that the niqab is outright prohibited and against Islam to wear at

any time, whether in the presence of non-mahram or not.

According to the rulings of mainstream Sunni Islam, nothing at all is mentioned

of niqab in the Qur'an. Moreover, even in some Hadith, it is clearly stated that the

Prophet Muhammad himself taught women, in the example of his companion Abu Bakr's

daughter Asma' bint Abu Bakr, that they need not veil (niqab) neither their face nor their

hands.

"O Asma', when a woman reaches the age of puberty, nothing should be seen of her
except for this and this; the hands and the face."

— Prophet Muhammad, (Narrated by Sunan Abu Dawood)

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 Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: The correct view as

indicated by the evidence is that the woman’s face is ‘awrah which must be covered. It is

the most tempting part of her body, because what people look at most is the face, so the

face is the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which

states that it is obligatory to cover the face.

For example, Allaah says (interpretation of the meaning):

“And say to the believing women that they should lower their gaze and guard
their modesty; That they should not display their beauty and ornaments except what is
apparent of it and that they should draw their veils over their bosoms.” (Surah Noor
24:31)
Drawing the veil all over the juyoob implies covering the face.

''O Prophet! Tell your wives and your daughters and the women of the believers
to draw their cloaks ("Jalabib") veils all over their bodies (screen themselves completely
except the eyes or one eye to see the way Tafseer Al-Qurtabi) that is most convenient that
they should be known (as such) and not molested: and Allah is Oft-Forgiving Most
Merciful." (Surah Al-Ahzab: 59)
-he covered his face, leaving only one eye showing. This indicates that what was

meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas

(may Allaah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-

Salmaani when he asked him about it. In the Sunnah there are many ahaadeeth, such as:

the Prophet (peace and blessings of Allaah be upon him) said: “The woman in ihraam is

forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when

women were not in ihraam, women used to cover their faces.

This does not mean that if a woman takes off her niqaab or burqa’ in the state of

ihraam that she should leave her face uncovered in the presence of non-mahram men.

Rather she is obliged to cover it with something other than the niqaab or burqa’, on the

5
evidence of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “We

were with the Prophet (peace and blessings of Allaah be upon him) in ihraam, and when

men passed by us, we would lower the khimaar on our heads over our faces, and when

they moved on we would lift it again.” (Shaykh Muhammad Saalih al-Munajjid )

C. Conceptual Framework

This section deals with the representation of the diagram of the conceptual

framework of the study of the level of the perception of the respondents about wearing

Niqab due to Marawi Siege, the relation of the socio-economic profile to the perception

of the respondents, and also its implication.

This includes the Name, Age, Year and Course, Ethnicity, Employment,

Educational achievements as concerned to thier level of perception, relation of socio-

economic profile to their perception in this concern study. Figure 1. Schematic Diagram

can be seen below.

Respondent’s Profile

 Name

 Age

 Year and Course

IMPLICATION
 Ethnicity

 Employment
OF THE
 Educational FINDINGS
Achievements

Perception of Respondents

Figure 1. Schematic Diagram for the Conceptual Framework.

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 D. Statement of the problem

This research of the study aims to provide an answer about the perception of

wearing niqab due to Marawi siege among selected students in Msu KFCIAAS Marawi

City and particularly the study seeks to answer the following questions

1. What is the socio-economic profile of the respondent?

1.1 Name

1.2 Age

1.3 Year and Course

1.4 Ethnicity

1.5 Employment

1.6 Educational Achievements

2. What are the perception of the respondents about wearing niqab due to Marawi

siege?

3. How does the socio-economic profile related to the perception of the respondents?

4. What is the implication that can be drown from the study?

E. Objective of the Study

This study is designed to attain the following objectives:

1. To know the socio-economic profile of the respondents in terms of :

1.1 Name

1.2 Age

1.3 Year and Course

1.4 Ethnicity

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 1.5 Employment

1.6 Educational Achievements

2. To present the perception of the respondents towards wearing niqab due to Marawi

siege.

3. To discuss the level of perception of respondents about wearing Niqab due to Marawi

Siege.

4. To analyze the implication of the findings that can be drawn from the study.

F. Significance of the study

The finding of the study is useful to women would like to remove her niqab

because of the army, student women at difference schools particularly the students

women here in King Faisal Center of Islamic, Arabic and Asian studies, readers as well

as the other researchers.

This study would be a great help to people to determine the condition of the

Muslim wearing niqab in King Faisal Center of Islamic, Arabic and Asian Studies. And

also to encourage the other niqabiah in different colleges not to remove it.

To future researchers as a reference for them for their wish to conduct the result

of their study will serve as the same study. To those who want to increase their

knowledge and defend their fellow Muslim women who wear niqab.

G. Scope and limitation of the study

The study was limited to determine the perception among selected students at

MSU-KFCIAAS concerning wearing niqab due to Marawi siege. The study is based on

8
the information gathered by the researchers through books, interview, survey and other

reference materials.

The independent variable include the profile of the respondents in terms of name,

age, year and course, ethnicity, employment and educatioanl achievements. While the

dependent variable is the Implication among selected students in KFCIAAS concerning

wearing niqab due to Marawi siege.

The study was conducted among selected students of MSU-KFCIAAS during first

semester academic year 2017-2018.

H. Definition Of Terms

To further understand concept and terminologies used in the study and unlock

difficulties in meaning:

ALLAH : The name of God and only God that muslim believe and there is no

English word that best fit the word Allah but it is near to the word God.(

www.Islamcan.com). In this study, it refers to God that Muslim fear, love and obeys.

ABAYA: A loose ,simple outer garment- it’s the same as a jilbab. In this study, it

refers to a long-dress colored black.

AWRAH: The part of the body that must always be concealed, except in front of her

husband and mahram (www. Islamcan.com).

AQIDAH: The Core Islamic creed or articles of faith, including all matters related to the

six (6) pillars of faith (God, his names, his attributes, the angels, the prophets, the day of

judgment and predestination) (Esposito, Islam).

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AZAN: Muslim call to ritual prayer, traditionally made by a muezzin from the mosque’s

minaret.

BURQA: Full-lenght garments covering a woman from head to foot, typically black in

colour. It has a mesh screen covering the eyes.

DAW’AH: The calling of individuals and communities to God, benefiting both those

who are called and the caller, commonly understood as conveying the message of Islam

to non-Muslims and inviting them to Islam.

DEEN: Religion.

FARD: Personal duty or obligation. See wajid below.

FATWA (plural fatawa): A specific legal ruling, a reminder of a prescription explicitly

stated by the Islamic sources (Qur’an and ahadith) or a scholar’s ruling “on the basis of

an inexplicit text, or in case of a specific situation for which there is no scriptural source”.

(Tariq Ramadan, Western Muslims and the future of Islam, OUP, Oxford, 2004, p. 254.)

FIQH: Islamic jurisprudence or the science of religious law in Islam, covering all

regulations of religious, political, civil and social life; and family, private, public and

criminal law.

FITNA: Trial, test or temptation, used to describe actions that can cause controversy or

chaos.

HADITH: (plural ahadith) words and deeds attributed to the Prophet Muhammad; the

second-highest source of authority in Islam after the Qur’an. (Esposito, Islam)

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HIJAB: a piece of cloth worn by observant Muslim women to cover the hair, ears and

neck, leaving the face uncovered.

HIJRAH: Historic migration of the Prophet Muhammad and his companions from

Mecca to Medina (AD 622). Hijrah can be undertaken individually or collectively in

response to a threat to survival; a withdrawal from secular and materialistic societies,

sometimes in the form of a migration to a society perceived as more Islamic. (Eposito,

Islam)

JILBAB/JELBAB: Generic term for a woman’s outer garment (shawl, cloak, coat,

wrap), which covers the whole body except the face.

KAFIR: unbeliever, term first applied to Meccans who refused to submit to Islam;

implies an active rejection of divine revelation.

MADHAB: (plural madhahib) Islamic juridical school. Sunni Muslims have four major

school of law, named after their founders: Hanafite (founded by Abu Hanifa), prominent

in the Asian subcontinent; Malikite (founded by Malik ibn Anas), practised among

Muslims in North and West Africa; Shafi’ite (founded by Muhammad b. Idris Shafi’i);

and Hanbalite Ahmad ibn Hanbal), the most conservative and predominant in Saudi

Arabia and Qatar.

MADRASSA (also spelt MADRASSAH) establishment for religious education. The

studies may include courses such as Islamic law, the memorisation and the interpretation

of the Qur’an, and Arabic and Muslim history. The school may also provide food and

lodging.

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MAHRAM: A relative whom a Muslim man or woman cannot marry: one’s parents,

siblings, children, nephews and nieces. A Muslim woman who wears a hijab or niqab

does not need to cover herself in front of mahram relatives. Respondents reported that

wearing the niqab in front of their non-mahram relatives, i.e. uncles, cousins or brothers-

in-law, had often triggered tensions in the extended families.

MASJID: mosque.

NIQAB: full-face veil that covers a woman’s hair and face, leaving only the eyes visible.

There are different ways of wearing the niqab. Most women interviewees wore a black

jilbab with a black niqab to cover their faces.

PBUH: “Peace be upon him” is a phrase used by practising Muslims when referring to

the Prophet Muhammad in order to honour him.

REVERT: A convert. In Islam children are seen as born with an innate sense of God, so

by converting to Islam they are returning or reverting to their original faith.

SAHABIYAT: Women companions of the prophet who were intellectual and political

supporters of Prophet Muhammed and propagators of Islam.

SALAT: the act of prayer.

SALAT AL-TARAWIH: recommended (not obligatory) prayers performed in the

month of fasting, Ramadan. They must be carried out after the night prayer (salat al-isha)

and before dawn and preferably in a group at the mosque. (Eposito, Islam)

SHAFI’I SCHOOL: one of the five Islamic schools of thought.

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SIRA: the life and work of the Prophet Muhammad.

SUNNA: an established custom, normative precedent, conduct or cumulative tradition

typically based on the Prophet Muhammad’s example (Malise Ruthven, Islam in the

World, Granita, London, 2006.).A religious practice deemed sunna is considered as non-

compulsory, but there are several degrees attached to it; for example, a practice can be

qualified as sunna muakada (strongly recommended) or sunna mustahaba (just

recommended).

TAFSIR: Qur’anic exegesis: elucidation, explanation, interpretation and commentary

carried out in order to understand the Qur’an and its commandments. Carried out in

linguistic, juristic and theological fields (Esposito, Islam)

TAJWID: Art of reciting the Qur’an, also known as qiraah (reading, recitation). It is

intended to be performed only by people in a ritually pure state (Esposito, Islam). It is a

discipline which teaches the verbal methods (such as pronunciation and intonation)

needed to recite the Qur’an according to Islamic traditions.

TAQWA: A key concept in Islam, meaning God-consciousness or God-fearing piety.

Also rendered as “god-fearing”, “right conduct”, “virtue” or “mindfulness”.

TAWHID: The defining doctrine of Islam: absolute monotheism, the unity and

uniqueness of God as creator and sustainer of the universe. (Esposito, Islam)

TURUQ: Refers to road or path. It is used in conjunction with spiritual journeys towards

God.

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ULAMA: (singular is Aleem) Refers to scholars who have received Islamic training

(Qur’an, hadith, fiqh, etc.).

UMMA (or UMMAH): Arabic word meaning people, community or nation; commonly

used to describe the community of faith, uniting all Muslim men and women in their

attachment to Islam.

UMRAH: the lesser pilgrimage to Mecca which can be performed at any time during the

year.

WAJID: In the jurisprudence of the four Sunni schools of thought, fard and wajid are

interchangeable terms meaning compulsory. However, in the Hanafi school the terms are

more nuanced, with wajid meaning an obligation of a lesser degree.

WALIMA: Marriage banquet.

WUDU: Ritual cleansing of the body in preparation for prayer.

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 Chapter II

REVIEW OF RELATED LITERATURE AND STUDIES

This chapter shows the informative data that were gathered on the study of dower

in Islam: A perception among Muslim Youth. Gathered data is based on published books

whether it is local or foreign, dictionaries, and on-line sources.

A. Related Literature

This has been a matter of discussion amongst Muslims for ages, ulama supporting

any of the 2 have concrete proofs, however the times we live in, the Ladies (especially

modernist girls/women) are more inclined towards wearing Hijab rather than going for

Niqab (If they are ready at first place) , the western mind set looks down upon noble

women wearing Jilbab in its true sense (i.e. Niqab).

THE FOUR MADHABS

Mufti Anwar Ali Adam Al Mahazari (Head Mufti) of Madrasa Madinatil Uloom

Trinudad and Tobago said that : Imam Shafi’e, Malik, and Hanbal hold the view that

niqab as being cumpolsory (fard). Imam Abu Hanifa says that niqab is wajib and the face

and hands can be exposed provided that there is not fear of desire if one looks at the

female face, otherwise if there is the slightest changes of desire developing in the looker,

he must avoid it. (Hanafi Fiqh Fatawa Shami).

BASING ON CULTURE VS. QURAN AND SUNNAH. ...

Most Muslim men, even in America, would be pleased if their wives veil, but

some state that a veil draws too much attention, causing men to look upon her more

than normal. However, one must realize that when men 'look', they have nothing of her

15
to see! Regardless, this issue must stick to understanding and implementing Qur'an and

Sunnah, and not making excuses based on the current culture. Muslims are ordered not

to imitate the dress of any non-Muslim culture, so, surely, we cannot make the choice to

wear Niqab based on the pressures of modern day society; instead, we choose,

insha'Allah, to fear Allah, swt, and not mankind!

When in a state of ihram, the muslimah cannot wear niqab. However, according

to several scholars, such as Sheikh ibn Baz, even when in a state of ihram, "she should

lower her headcovering or outer cloak over her face when she is in the presence of non-

mahram men." So, it is to say that she should not cover her face around the other

women during ihram, but that she should cover it if a non-mahram man approaches. He

bases this on the hadith below, narrated by 'Aisha .

In Fathul Bari, chapter Hajj, a tradition reported on the authority of Aisha (RA) says:

"A woman in a state of Ihram (during Hajj and Umrah) should stretch her head - cloth

over to her face to hide it."

Hadith - Recorded by Ahmad, Abu Dawud and ibn Majah, Narrated 'Aisha. [In

his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to

corroborating evidence. Also, in a narration from Asma, Asma also covered her face at

all times in front of men.]

Narrated 'Aisha (RA) who said, "The riders would pass us while we were with

the Messenger of Allah ). When they got close to us, we would draw our outer cloak

from our heads over our faces. When they passed by, we would uncover our faces."

According to Shaikh ibn Uthaimin, "she is not required to cover her face during the

16
prayer unless there are non-related men around her. She must then cover her face from

them, as it is not allowed for a woman to uncover her face except to her husband and

her male relatives i.e., mahram."

If a woman is not around any non-mahram men and does not fear that any will

enter her area of salah, she may reveal her face and hands. This is agreed upon by the

group of scholars.

So, whether agreeing that niqab is required or not, one must surely acknowledge that it

is a desirous sign of piety. What better example of sunnah to follow for a muslimah

than that of the Prophet(sallallahu alaiyhi wassallam) and his wives RA. Every

Muslimah is encouraged to cover to the fullest, showing only one or both eyes.

A woman does not have to wear a niqab (affixed veil), but she should emulate

the female companions by using her hijab or other items, to lift and cover her face when

a non-mahram man approaches, even during ihram (hajj), as this is in accordance with

sunnah.

Hadith - Muwatta 20.16

Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-

Mundhir said, "We used to veil our faces when we were in ihram in the company of

Asma bint Abi Bakr as-Siddiq."

The following Fatawa is from Sheikh Ibn Uthaimin:

"The Islamic hijab is for the women to cover everything that is forbidden for her to

17
expose. That is, she covers everything that she must cover.

"The first of those bodily parts that she must cover is her face. It is the source of

temptation and the source of people desiring her. Therefore, the woman must cover her

face in front of those men that are not Mahram (i.e. father, huband, etc.).

"As for those who claim that Islamic hijab is to cover the head, shoulders, back,

feet, shin and forearms while allowing her to uncover her face and hands, this is a very

amazing claim. This is because it is well-known that the source of temptation and

looking is the face. How can one say that the Shariah does no allow the exposure of the

foot of the woman while it allows her to uncover her face?

"It is not possible that there could be in the Esteemed, Wise and Noble Shariah a

contradiction. Yet everyone knows that the temptation from uncovering the face is

much greater than the temptation that results from the uncovering of the feet. Everyone

also knows that the most sought after aspect of the woman for men is the face. If you

told a prospective groom that a woman’s face is ugly but her feet are beautiful, he

would not propose to such a woman.

"However, if you told him that her face was beautiful but her hands, palms, or shins

were less than beautiful, he would still propose to her. From this one can conclude that

the face is the first thing that must be covered.

There are also evidences from the Book of Allah (SWT) and the Sunnah of our

Prophet (sallallahu alaiyhi wassallam). There are also statements from the Companions,

the leading Imams and the great scholars of Islam that indicate that it is obligatory for

the woman to cover all of her body in the presence of non-Mahram men. This obviously

18
indicates that it is obligatory upon the woman to cover her face in front of such men.(

www.everymuslim.com)

Several countries have imposed bans on the wearing of face veils, a

controversial option considered in Bill 94 by the province of Quebec in 2010.

Analysing the 2010 Quebec Women's Political Participation Survey, we find that key

feminist arguments – that wearing the niqab is a woman's free choice, a matter of

freedom of religion and a visible symbol of women's oppression – are important drivers

of opinion. Their role in shaping opinion, however, is complex and mirrors divisions

among feminist groups in the province. Additional attitudinal drivers include

generation, exposure to the practice and openness to immigration. Equally important,

our findings suggest that being a member of a racial minority, feelings of cultural

insecurity and religiosity are of little consequence for thinking on the issue.Muslim

women's head coverings.(Afshar, Haleh. 2008. “Can I See Your Hair? Choice, Agency

and Attitudes: The Dilemma of Faith and Feminism for Muslim Women Who Cover.”

Ethnic and Racial Studies 31 (2): 411–427. doi:10.1080/01419870701710930.[Taylor

& Francis Online], [Web of Science ®] .,[Google Scholar])

These coverings include: the hijab, a scarf that covers the head and neck but not

the face; the niqab, which covers the face but leaves the eyes exposed; and the burqa,

covering the whole body, with netting obscuring the eyes from view.View all notes

have generated controversy in a number of countries. Many European countries

regulate the wearing of headscarves or other head coverings in the public sphere.

Examples include France's 2004 ban on any ‘conspicuously worn’ religious symbols in

19
schools, effectively banning Muslim students from wearing any head coverings, and the

burqa bans adopted by France and Belgium in 2010.

These bans raise interesting questions from the perspective of intersectionality

(Crenshaw 1991 Crenshaw, Kimberle. 1991. “Mapping the Margins: Intersectionality,

Identity Politics, and Violence against Women of Color.” Stanford Law Review 43 (6):

1241–1299. doi:10.2307/1229039.[Crossref],, [Google Scholar]; Rottmann and Ferree

2008 Rottmann, Susan B., and Myra Marx Ferree. 2008. “Citizenship and

Intersectionality: German Feminist Debates about Headscarf and Antidiscrimination

Laws.” Social Politics: International Studies in Gender, State & Society 15 (4): 481–

513. [Google Scholar]). How do non-Muslim women view bans on Muslim women's

head coverings? Why do some non-Muslim women oppose bans while others applaud

them? How do non-Muslim women balance considerations like women's personal

agency versus freedom from what are widely portrayed as patriarchal religious

practices? While Muslim women's head coverings have elicited a good deal of debate

among feminists, surprisingly little attention has been paid to the opinions of non-

Muslim women.

Some scholars have tried to reconcile between both viewpoints by offering choice

to women whether they like to go for Hijab or Niqab (though Niqab is recommended),

some like Nasir ud-din Albani have even gone to the extent of justifying that ruling on

Hijab supersedes that of Niqaab and he even wrote a whole book in refutation of other

scholars trying to justify his pseudo point. This according to us is a

wrong conclusion, especially for our sisters in sub-continent where men are often seen

20
preying at women (so in any given condition, anywhere in the world where the women

may become easy targets of men satisfying their inner lustful desires, then the ruling of

Niqab from merely recommended changes to Wajib and there indeed is proof of it rather

a dominant one).

In Light of Quran and Hadith:

Say to the believing men (first) that they should lower their gaze and guard their
modesty: that will make for greater purity for them: And Allah is well acquainted with all
that they do. And (then) say to the believing women that they should lower their gaze
and guard their modesty; that they should not display their beauty and ornaments except
what (must ordinarily) appear thereof; that they should draw their veils over their
bosoms (24:30-31)

These verses in context first ask the men to "lower their gaze and guard their

modesty" and after this it asks the women, hence the anti Islamic propagandists and even

some extremists within Islam will always exploit this issue and shall misuse this verse

without using the previous one. The men who force women to wear Niqaab are strongly

warned in this verse not to impose it on them but rather to look upon themselves first, nor

does France or any self assumed democratic nation has any right to ask the women to

"TAKE IT OFF". Even men are prescribed to wear proper dressing and many times

people think that "GATRA" as worn by Saudis is a symbol of Islam although it is not, the

Sunnah and the way is to have an Ammama Shareef on head (something the extremists

have abandoned in exchange of pink kind of cloth on head which is a Bidah).

Narrated Safiya bint Shaiba:

'Aisha used to say: "When (the Verse): "They should draw their veils over their
necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and
covered their faces with the cut pieces."

21
►Volume 6, Book 60, Number 282: (Sahih Bukhari)

The wording for veil in the ayah of Surah Al-Nur is “Bi-Khumorihina” (and

according to lexicographers it denotes to covering the bosoms from top in a way that face

is covered too) the wording used in hadith is also similar i.e.”ikhtamarna bi ha”, those

who oppose Niqab consider the above translation of Muhsin-Khan to be wrong, they

claim that Khimar means veil or head scarf and covering the face is a separate issue,

However Khimar in arabic also includes covering the face, although Muhsin Khan is

indeed known for his forgeries to English translation of Sahih Bukhari but over here he is

not wrong.

Quran states:

O Prophet! Tell thy wives and thy daughters and the women of the believers to

draw their cloaks close round them (when they go abroad). That will be better, so that

they may be recognised and not annoyed.(Al-Quran 33:59)

In this case too it refers to covering the face along with rest of the body, as a

matter of fact the ruling attached in relevance to this ayah is more strict than just covering

the face (i.e. Ulama explained through ahadith that It refers to even showing 1 eye to see..

Allahu Akbar, Note: This is not to insult women in any way but to strengthen the

viewpoint of covering face)

Still if someone is aggressive in disagreeing then Quran has explained it in

another fashion too i.e. Jalabeeb which is mentioned in Surah al-Ahzaab

Several countries have imposed bans on the wearing of face veils, a controversial

option considered in Bill 94 by the province of Quebec in 2010. Analysing the 2010

22
Quebec Women's Political Participation Survey, we find that key feminist arguments –

that wearing the niqab is a woman's free choice, a matter of freedom of religion and a

visible symbol of women's oppression – are important drivers of opinion. Their role in

shaping opinion, however, is complex and mirrors divisions among feminist groups in the

province. Additional attitudinal drivers include generation, exposure to the practice and

openness to immigration. Equally important, our findings suggest that being a member of

a racial minority, feelings of cultural insecurity and religiosity are of little consequence

for thinking on the issue.Muslim women's head coverings.(Afshar, Haleh. 2008. “Can I

See Your Hair? Choice, Agency and Attitudes: The Dilemma of Faith and Feminism for

Muslim Women Who Cover.” Ethnic and Racial Studies 31 (2): 411–427.

doi:10.1080/01419870701710930.[Taylor & Francis Online], [Web of Science

®] .,[Google Scholar])

These coverings include: the hijab, a scarf that covers the head and neck but not

the face; the niqab, which covers the face but leaves the eyes exposed; and the burqa,

covering the whole body, with netting obscuring the eyes from view.View all notes have

generated controversy in a number of countries. Many European countries regulate the

wearing of headscarves or other head coverings in the public sphere. Examples include

France's 2004 ban on any ‘conspicuously worn’ religious symbols in schools, effectively

banning Muslim students from wearing any head coverings, and the burqa bans adopted

by France and Belgium in 2010.

These bans raise interesting questions from the perspective of intersectionality

(Crenshaw 1991 Crenshaw, Kimberle. 1991. “Mapping the Margins: Intersectionality,

23
Identity Politics, and Violence against Women of Color.” Stanford Law Review 43 (6):

1241–1299. doi:10.2307/1229039.[Crossref],, [Google Scholar]; Rottmann and Ferree

2008 Rottmann, Susan B., and Myra Marx Ferree. 2008. “Citizenship and

Intersectionality: German Feminist Debates about Headscarf and Antidiscrimination

Laws.” Social Politics: International Studies in Gender, State & Society 15 (4): 481–

513. [Google Scholar]). How do non-Muslim women view bans on Muslim women's

head coverings? Why do some non-Muslim women oppose bans while others applaud

them? How do non-Muslim women balance considerations like women's personal agency

versus freedom from what are widely portrayed as patriarchal religious practices? While

Muslim women's head coverings have elicited a good deal of debate among feminists,

surprisingly little attention has been paid to the opinions of non-Muslim women.

24
 Chapter III

RESEARCH DESIGN AND METHODOLOGY

This chapter discusses the methodology used in this research. It contains the

discussion of the research design, Research locale, respondents of the study, instruments

and its validity, data gathering procedure, and statistical tools.

Research Design

In this study the researchers will use a descriptive-correlational research design. It

will aim to interpret and described the collection through interview and questionnaire to

get the perceptions of the respondents especially for the youth of Muslim women on

wearing Niqab. Information to be asked is the age and gender of the respondent, and how

they understand the importance of wearing Niqab among Muslim women.

Locale of the Study

This study was conducted in Mindanao Sate University, Marawi City at King

Faisal Center For Islamic Arabic and Asian Studies.

The researcher chose the University students especially the Muslim women based

on their experience on wearing Niqab because they were related to this study and

moreover all women that can understand the significance and also they can contribute to

this study.

The King Faisal Center for Islamic Arabic and Asian Studies (KFCIAAS) was

created as an academic unit of MSU to serve as a vehicle for promoting Arabic and

Islamic Studies in the Muslim areas in Southern Philippines. It was first established as an

25
ancillary Department of the then College of Liberal Arts in 1971 which was named as

Institute of Asian Islamic (Arabic) Studies. In October 1973, by virtue of BOR

Resolution No.418, the Institute of Asian and Islamic (Arabic) Studies (AB-IS). This

separation was significant as it marked the existence of the Institute as the first

government Institute in the country which is mandated to offer Islamic (Arabic) Studies.

In March 1974, the College was renamed as King Faisal Institute of Islamic

(Arabic) Studies in recognition of the deep concerned of His Majesty the late King Faisal

Bin Abdel Aziz of the royal Kingdom of Saudi Arabia.

On June 3 1976, the Institute was elevated into a Center by virtue of BOR

Resolution No. 1064 and was renamed King Faisal Center for Islamic, Arabic and Asian

Studies (KFCIAAS).

Respondents of the Study

The respondents of this study were Fourth Year female students in King Faisal

Center for Islamic, Arabic and Asian Studies. They all reached the age of puberty for

having no burden to answer the questions. The researcher the number of female students

for interview and for the questionnaire. The number of the respondents are 100 Niqabi.

Instruments and its Validity

The researchers used and provide survey questionnaire and interviews for the

respondents to be able to collect data. The qustionnaires rhey were used consist of three

(3) parts; the first part talks about the profile of the respondents, second part was the

26
perception of the respondents in wearing Niqab due to Marawi Siege , and the third part

was the levels of perception of the respondents.

All questions were conducted by using quantitative type for them to easily

understand and coop within a samll amount of time. Especially, the questionnaire will

effectively measure the perception of the respondents.

The researcher will be going to exercise the mind of the respondents or malke a

brief discussion on the topic before introducing what is inside the questionnaire. So that

the respondents answered every questions through better of telling thier opinion on a

certain topic.

The researcher answer further clarification of the respondents if ever they were

having conciousness the questionnaire. Hence, the conduction of the study will become

instrumentalist and valid.

Data Gathering Procedure

In gathering the data of the study, the researcher used to collect the sources need

for this study and collect material such as books whether published or not, magazines,

related articles, unpublished thesis either foreign or local, and journal to formulate the

framework of the study. All the questions attaches to the survey questionnaire are all base

on the statement of the problem and figure also using the diagram in the conceptual

framework. The survey questionnaire includes the profile of the respondents specifically

their age and gender, the importance of wearing Niqab the in Islam, and also their levels

of perceptions.

27
 After collecting the data used for this study, the researchers conducted a survey to

the certain place where the respondents resides in a certain.

Statistical Tools

The researcher will use the following tools in analyses and interpretations of the

data gathering on the study.

1. Frequency and Percentage Distribution. This was used to utilize to describe the

distribution of the respondents, profiles and response.

2. Weighted Mean. This was used to determine the average of the respondents’

perception on wearing niqab due to Marawi Siege.

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29