Islam, Women, and the Burqa: Clarifying Faith, Culture, and Politics

Setting the Record Straight: An Urgent Response to Rising Islamophobia

Across many countries, hostility toward Muslims is intensifying. Mosques are being vandalised, Muslim women are harassed in public, and communities face increased surveillance, discrimination, and physical violence. This escalation is not happening in a vacuum. It is the direct result of persistent misinformation, political fearmongering, and media framing that collapses an entire faith into the actions of a small number of extremists.

Islam is routinely portrayed as inherently violent or regressive, when in reality it is a diverse global religion with rich theological, cultural, and ethical traditions. This distortion is no longer just misleading — it is dangerous. It creates social permission for exclusion, legitimises hate, and normalises suspicion toward ordinary Muslim citizens.

To have an informed and ethical conversation, we must disentangle Islam itself from cultural abuse, authoritarian control, and the political exploitation of religion. Only then can society challenge the false narratives that place Muslim communities at continual risk.

This blog clarifies three critical points:

1. Islam does not inherently oppress women.

2. Terrorism is not representative of Islamic belief.

3. The burqa is not a universal Islamic requirement and has become a political symbol, often misused in public debate.

Islam and Women: What the Faith Actually Teaches

Contrary to popular belief, Islam grants women significant rights and protections. From its earliest foundations, it recognised women’s right to education, ownership of property, inheritance, consent in marriage, and divorce — rights that were revolutionary in 7th-century Arabia and progressive for their time.

When women experience oppression in Muslim-majority regions, this is most often the result of patriarchal culture, political control, or tribal tradition — not a direct mandate from Islamic scripture. Authoritarian regimes and extremist movements frequently impose their own interpretations to reinforce power, suppress dissent, and control female autonomy.

This distinction matters. Oppression is political and cultural, not a core Islamic principle.

Terrorism and Islam Are Not the Same

Violent groups like al-Qaeda and ISIS claim Islamic justification, but their ideology is a radical distortion of the faith. Mainstream Islamic scholarship and Muslim communities worldwide consistently condemn terrorism, emphasising peace, justice, and the sanctity of human life as central Islamic values.

To associate Islam as a whole with terrorism not only fuels prejudice, it obscures the reality that Muslims themselves are often the primary victims of these extremist groups.

The Burqa and Niqab: Culture, Choice, and Control

A key misconception is that the burqa or niqab (full face veil) is required in Islam. This is not supported by consensus among Islamic scholars.

The Qur’an encourages modesty for both men and women and mentions garments such as the khimar (head covering) and jilbab (outer garment), but it does not explicitly command women to cover their faces. The full-face veil is therefore largely a cultural practice, influenced by regional traditions, political environments, or social expectations.

In some contexts, particularly under authoritarian regimes or extremist rule, the burqa has been forcibly imposed. This compulsory enforcement is a form of control, not religious devotion. In contrast, many women choose to wear it voluntarily as an expression of identity, faith, or personal modesty. Both realities exist, and it is essential to acknowledge women’s agency alongside the problem of coercion.

Why Governments Are Banning Face Coverings

Several governments have introduced bans on the burqa and niqab, largely citing national security and public safety. The argument is that concealed faces hinder identification and can be exploited to bypass security systems or evade surveillance. These policies, however, spark serious debate about religious freedom, discrimination, and the rights of Muslim women.

Critics argue that banning face coverings disproportionately targets Muslim women and restricts personal choice. Supporters maintain that visibility is essential in government spaces, public institutions, and security-sensitive environments. The challenge lies in balancing civil liberties with legitimate safety concerns without fuelling fear or marginalising minority communities.

Pauline Hanson and the Politicisation of the Burqa

In Australia, Senator Pauline Hanson has repeatedly worn a burqa in Parliament as a political demonstration in support of banning face coverings. It is crucial to note that Hanson is not Muslim and was not wearing the burqa as an expression of faith. Her intent was symbolic — to argue that people’s faces should be visible in government settings and to highlight security concerns around concealed identities.

Her actions have been widely criticised as disrespectful and inflammatory, accused of turning a religious garment into a political prop. Supporters counter that her demonstration was aimed at raising awareness about transparency and safety in public institutions. Regardless of political stance, the episode demonstrates how the burqa has shifted from a cultural or religious garment into a highly charged political symbol.

The Real Issue: Faith vs Power

The global debate surrounding the burqa is not simply about clothing — it is about power, identity, control, and perception. The problem arises when:

• Women are forced to wear it under threat or coercion

• Women are banned from wearing it by governments

• Politicians weaponise it for ideological gain

• Entire communities are judged by extremist actions

True empowerment comes from choice — not compulsion and not prohibition.

Islamophobia and the Global Dehumanisation of Muslims

The rise of Islamophobia is not limited to one conflict or one region. It is a global pattern that affects ordinary Muslims in their daily lives — in schools, workplaces, airports, hospitals, and public spaces. Muslims are increasingly treated as suspect by default, forced to defend their humanity, and made to carry collective blame for acts they did not commit.

This narrative frames Muslim identity as a security risk rather than a lived faith. It manifests in surveillance policies, discriminatory legislation, media stereotyping, and social hostility. Muslim women, especially those who wear hijab or modest dress, are disproportionately targeted, facing harassment, exclusion, and physical assault simply for existing visibly as Muslim.

While this dehumanisation harms Muslims in everyday life, it also extends beyond borders into global politics — most visibly in the ongoing genocide of Palestinians. The same Islamophobic framework that treats Muslims as inherently violent or suspect enables the erasure of Palestinian humanity and the normalisation of mass civilian suffering. When Muslim identity is coded as dangerous, Palestinian lives become easier to dismiss, their deaths more readily justified, and overwhelming military force reframed as "self-defence."

This is how Islamophobia moves from prejudice to policy. It conditions the public to accept collective punishment, excuses disproportionate violence, and sustains unwavering political support for Israel despite mounting evidence of human rights violations and humanitarian catastrophe. The link is clear: when Muslims are dehumanised at home, their lives abroad become expendable.

Islamophobia is therefore not just an attitude — it is a system. One that shapes whose pain is acknowledged, whose rights are protected, and whose existence is treated as a problem to be managed rather than a life to be respected.

Moving Toward Understanding

To create a respectful and informed society, we must:

• Distinguish Islam from extremist political movements

• Recognise that the burqa is not a mandatory Islamic obligation

• Acknowledge cultural diversity among Muslim women

• Reject using religious garments as political theatre

• Defend individual autonomy and freedom of expression

When we shift the focus from fear to understanding, from stereotypes to facts, and from symbolism to human rights, the conversation becomes more honest and constructive.

Conclusion

Islam is not a religion of oppression, nor is terrorism its expression. The burqa is not a universal Islamic command but a garment shaped by culture, politics, and personal choice. When authoritarian groups enforce it, they distort faith. When governments ban it entirely, they risk denying women autonomy. And when politicians exploit it for spectacle, they deepen division.

Real progress lies not in fear or performative politics, but in nuanced, respectful dialogue — one that upholds dignity, protects freedom, and recognises the complexity of both faith and identity.