Is the Niqab a Religious Practice?

The niqab, or face covering—most commonly associated with Muslim women and often regarded as a personal or religious expression—has, in recent years, taken on meanings that extend beyond devotion and modesty. These evolving motivations warrant closer examination. While women’s dress in Somali society has undergone rapid transformation over the past three decades, particular attention must be paid to the remarkable spread of face veiling across the region.

Today, many women in major Somali cities consider the niqab an essential garment for appearing in public. In some cases, its use extends even into educational spaces, including universities. Religious scholars differ on the ruling regarding the niqab: some consider it obligatory or recommended (sunnah), while others view it as a personal choice, left to individual discretion. Before exploring the social drivers behind its increasing prevalence—and the ways it may affect women’s daily lives—it is important to begin with the religious framework and the evidence commonly cited.

The Religious Ruling on the Niqab

The majority of scholars hold that wearing the niqab is not obligatory. This view is grounded in interpretations of Qur’anic verses and authenticated sayings of the Prophet (peace be upon him). For instance, verse 31 of Surah An-Nur instructs women to observe modesty: to lower their gaze, guard their chastity, and not display their adornment except what is apparent thereof. Many scholars interpret “what is apparent” to include the face and hands, suggesting that covering the face is not required.

Furthermore, leading schools of Islamic jurisprudence—such as those associated with Abu Hanifa, Malik, and Al-Shafi‘i—generally agree that the face is not part of the body that must be covered.

Islam also emphasizes broader principles, including the idea that when harm outweighs benefit, a practice may be discouraged or reconsidered. This principle is clearly expressed in verse 286 of Surah Al-Baqarah: “God does not burden a soul beyond its capacity.” Accordingly, if wearing the niqab results in psychological strain or social harm that exceeds its benefits—for example, by limiting social participation, restricting access to opportunities, creating psychological distress, weakening interpersonal relationships, or even affecting public safety—then this principle must be taken into account.

In light of these interpretations, the niqab cannot be regarded as a compulsory religious obligation imposed upon women. Rather, it remains a contextual choice related to modesty. Where its negative consequences clearly outweigh its benefits, Islamic principles affirm that individuals should not be burdened with what causes undue hardship.

Motivations for Wearing the Niqab and Its Potential Impacts

As I began to observe the rapid spread of face veiling across Somali society, I sought to understand the real motivations behind it—many of which, strikingly, appeared unrelated to religious devotion. I spoke with and documented the experiences of over forty young women who regularly wear the niqab.

One particularly revealing encounter was with a very young girl who attends school with my sister. She would wait outside our home every morning, and her appearance sparked a simple but pressing question: why does she feel the need to cover her face? When I asked her directly, she seemed unsure of her own answer. Ultimately, her response boiled down to a single idea: she did not want to be seen.

When I asked why, she could not explain. I pressed further—pointing out her young age, her future education, her likely need to work and pursue ambitions, and the inevitability of engaging with society. How, I asked, would she navigate all of this while remaining hidden? She had no answer.

She was not alone. Around twenty other young women gave essentially the same explanation: they wear the niqab simply to avoid being seen. This suggests a deeper psychological dimension—one that may resemble avoidant tendencies, characterized by withdrawal from social interaction and feelings of inadequacy. Such motivations are not rooted in religious doctrine.

If a person does not wish to be seen, how can they effectively engage in social life? Is such withdrawal even sustainable in a society like Somalia? And does covering one’s face to avoid visibility not reflect a form of diminished self-worth? These are difficult but necessary questions.

Other women cited different reasons. Some said they wore the niqab to avoid being seen in certain situations—such as walking casually, being informally dressed, or performing routine tasks—suggesting a discomfort with being observed rather than a religious imperative. This points more toward a lack of self-confidence than faith-based conviction.

Others mentioned practical reasons, such as protection from sun and wind. A smaller group—often students in religious institutions—described wearing the niqab as an act of modesty and a means of drawing closer to God. While this group represents a minority, their reasoning is arguably the most coherent within a religious framework.

Social and Psychological Implications

Regardless of motivation, the human face plays a central role in communication and social interaction. It conveys emotions—joy, anger, surprise—that are essential for mutual understanding and meaningful engagement. Facial expressions often communicate more effectively than words, shaping how individuals are perceived and how they relate to others.

Somali culture itself recognizes this reality, as reflected in the proverb: “A welcoming face opens doors that a closed one cannot.” The subtle movements of facial muscles guide social interaction, influencing trust, connection, and perception.

A smile, for instance, signals warmth and approachability, encouraging others to engage. Without visible facial expressions, how are impressions formed? How are judgments made? How can an individual fully participate in professional and social life without this essential channel of communication?

Opportunities for leadership, influence, and collaboration may become significantly more difficult for someone whose face is hidden. While these questions require systematic research, it is reasonable to suggest that widespread face covering may hinder many young women, limiting their access to opportunities and constraining their participation in economic and social life.

At a broader level, the niqab can disrupt everyday activities—from education to basic services—creating barriers that are neither traditional to Somali culture nor conducive to social development. Historically, Somali women have been confident, active participants in society, contributing meaningfully to their families and communities. The growing adoption of face veiling, however, appears to reflect the gradual influence of external cultural norms that may restrict women’s agency under the guise of religiosity.

Conclusion

Ultimately, the face is the most expressive and socially vital part of the human body. It is through the face that we communicate emotions, build relationships, and navigate the world. If this essential feature is concealed, the ability to engage, connect, and thrive within society is inevitably diminished.

When a person hides the very means through which they interact with others, the space for meaningful social exchange narrows significantly. In such a context, the question is not merely whether the niqab is religious—but whether its widespread adoption serves or limits the full human and social potential of the women who wear it.