That's not a complicated issue, in such a case where it becomes impossible for females to cover them selves up, then from Islamic point of view it becomes outright haram or forbidden to play hockey or to swim in front of strange men.

As a Muslim you must know what would be the ruling regarding the matter. When you don't know, ask the ulama, don't say things that are contrary to Islamic teachings.

Wassalam!

People who are discussing the veil here, should read the following:

If you're a Muslim you must know that "Hijab" i.e. covering the whole body except for hands and face, is fardh (obligatory) upon women. There's no ikhtilaf among the ulama of any firqa about its being fardh.

However covering the face is wajib i.e. necessary. Though, there are difference of opinion among the ulama of different sects.

Do you deny hijab? If so, you will be committing kufr, because as per fiqhi books denial of a wajib act act leads one to fisq, and denial of fardh is clear kufr!!!

Read the following excerpts from fiqh book "Nur al Idah" from page 12:


"Persons who are morally responsible mukallif take one of the folowing ruling in the Hanafi Madhhab.

I- The Obligatory Fardh, For the majority of scholars, fard and wajib are synonymous, and both convey an imperative and binding demand regarding the performance of an action. The obligatory is an act that is established by a decisive text dalil qati whose meaning is decisive and not open to the possibility of interpretation, such as the five pillars of prayer, and that which has been established by way of Sunna Muttawatir, such as the recitation of Quran in prayer. The Hanafis however, have drawn a distinction between fard and wajib. An act is deemed obligatory fardh according to the Hanafis if it is conveyed in a clear and definitive text of the Quran or sunna known as dalil qati. Though if the command to perform something is conveyed in a speculative text dalil dhanni, then the act is deemed necessary [wajib]. It is compulsory to perform that which is deemed obligatory. One who performs an obligatory act out of obedience to God is rewarded, while a person who abstains from an obligatory act without a valid excuse makes himself liable and deserving of punishment.

The one who denies the binding nature of an obligatory act becomes an unbeliever if it is established through a clear and definitive text dalil qati, but not if he disputes the authority of a command that is deemed wajib, although he becomes a transgressor.

A consequence of the distinction between fard and rsajib is that when the ford is neglected in an act required by the Sacred law, the whole act is null and void. For example; if one leaves out the bowing or prostration of the obligatory prayers, the whole prayer is nullified, though if he leaves out the recitation of the Fatiha which is wajib!, the prayer is valid, but deficient. 2- The Necessary [wajib] according to the Hanafi school is that which is established by a firm command, but which has been established through a text that allows for the possibility of interpretation. This textual proof is called dalil dhanni. This type relates to acts such as sadaqah al-Fitr and the witr prayer. Verily, these have been established by a speculative text [dhanni text] that is open to interpretation. If however, the subject thing is cstablishcd with a definitive and clear proof [dalil qat'i], such as with a Quranic verse or hadith Muttawatir, then it is deemed obligatory fardh as previously mentioned.

Denying that which is necessary/wajib is deemed as corruption fisq!, though not disbelief. To leave a wajib act is sinful.

The omission of wajib components of prayer does not nullify prayer provided it is omitted absentmindedly and provided two forgetful prostrations are performed at the end of prayer. If a wajib component of prayer is intentionaly omitted, then one is required to repeat his prayer in order to amend the defect.