a way out: namely, that they may cover their faces by letting the head-scarf fall loosely over them (sadl). Yet this is nothing but the residue of the strictness adopted by some shaykhs in those regions, coupled with their neglect to point out the other facets of the question and the concessions it contains.

I am convinced that such severity toward women can never produce a generation capable of carrying out the duties assigned to them—in every land and under every circumstance—toward their husbands and toward others with whom circumstances oblige them to interact, just as the women did in the Prophet’s time: welcoming guests and feeding them, accompanying military expeditions to give water to the thirsty, treat the wounded, transport the slain, and, when necessity demanded, even engaging in combat themselves. How could women who have been raised to fear sinning merely by praying or performing ḥajj with their faces and hands uncovered possibly undertake such tasks while muffled in niqabs, tripping and stumbling about? By Allah, they cannot. Such work is only feasible when their faces and hands are uncovered, and in the process more than that may appear—something ordinarily disapproved—just as Allah, Exalted is He, said: “…except what ordinarily shows thereof” (Q 24:31). We shall see this confirmed by several examples from the time of the Prophet, peace and blessings be upon him.

First example: Fatimah bint Qays reported that the Prophet said to her—sound (ṣaḥīḥ): “Move to Umm Sharik.” Umm Sharik was a wealthy woman from the Anṣār who was lavish in spending for the sake of Allah; travelers constantly stayed with her. I replied, “I will do so.” He then said: ⦗149⦘