Feb 11, 2012

Woman’s voice aurat عورة awrah ? Suara Wanita Aurat ?

This posting is for you woman, hati curio love sign to you, 
not you be weighted by the light and be lightened by the weight
caused by misunderstanding or wrong interpretation  
Posting ini untuk kamu wanita tanda sayang hati curio kepada kamu, 
agar tidak kamu diberatkan dengan yang ringan dan diringankan dengan yang berat.
disebabkan salah kefahaman atau tersilap huraian

Is woman’s voice aurat عورة  awrah ?
Is what is said about a woman’s voice being ‘awrah correct?

Praise be to Allaah.

The woman’s voice is not ‘awrah in principle, for women used to complain to the Prophet (peace and blessings of Allaah be upon him), and ask him about Islamic matters. They also did that with the Rightly-Guided Khaleefahs (may Allaah be pleased with them) and the rulers after them. And they would greet non-mahram men with salaams and return greetings, and none of the imams of Islam denounced them for that. But it is not permissible for a woman to speak in a soft or alluring voice, because Allaah says (interpretation of the meaning):

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”
[al-Ahzaab 33:32]

Because men may be tempted by that, as is indicated by this aayah. And Allaah is the source of strength.
From Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa, 6/83.
Please also refer to Question no. 1121, where you will find limits and guidelines on speaking to non-mahram women. 
This is an important topic.
Sheikh Muhammed Salih Al-Munajjid
Fatwa no 26304

Situasi macam mana suara perempuan itu aurat عورة ? 
On what situation the woman's voice is aurat عورة ?
oleh/by Ustaz Azhar Idrus
(presented in melayu languages)
Uploaded by on 19 Dec 2011

Be Soft - Gentle in speech 
Melunakkan suara 
( to make or become mellow voice )
my direct translation on melunakkan suara

The Voice of a Woman in Islam
Dr. Yusuf al-Qaradawi

Many Muslims have adopted the Judeo-Christian ethic which views women as the source of human tragedy because of her alleged biblical role as the temptress who seduced Adam into disobedience to his Lord. By tempting her husband to eat the forbidden fruit, she not only defied Allah, but caused humankind's expulsion from Paradise, thus instigating all temporal human suffering. Those misogynists who support this Biblical myth, dredge from the archives of psuedo-Islamic literature such as false and weak hadiths.

This Old Testament myth is a widely circulated belief in the Islamic community despite the fact that Allah in the Qur'an stresses that it was Adam who was solely responsible for his mistake. In 20:115 it is stated:

"We had already, beforehand, taken the convenant of Adam, but he forgot; and we found on his part no firm resolve." Verse 20:121-122 continues: "In result, they both ate of the tree...thus did Adam disobey His Lord, and fell into error. But his Lord chose for him (From His Grace): He turned to him, and gave him guidance."

Therefore, there is nothing in Islamic doctrine or in the Qur'an which holds women responsible for Adam's expulsion from paradise or the consequent misery of humankind. However, misogyny abounds in the pronouncements of many Islamic "scholars" and "imams." The result of such misinterpretation of hadiths and spreading negativity is that entire societies have mistreated their female members despite the fact that Islam has honored and empowered the woman in all spheres of life. The woman in Islamic law is equal to her male counterpart. She is as liable for her actions as a male is liable. Her testimony is demanded and valid in court. Her opinions are sought and acted upon. Contrary to the pseudo hadith: "Consult women and do the opposite," the Prophet (SAW) consulted his wife, Um Salama on one of the most important issues to the Muslim community. Such references to the Prophet's positive attitudes toward women disprove the one hadith falsely attributed to Ali bin Abi Talib: "The woman is all evil, and the greatest evil about her is that man cannot do without her."

The promotion of such negativity against women has led many "scholars" and "imams" to make the unsubstantiated ruling about female speech. They claim that women should lower their voice to whispers or even silence except when she speaks to her husband, her guardian or other females. The female act of communication has become to some a source of temptation and allurement to the male.

The Qur'an, however, specifically mentions that those seeking information from the Prophet's wives were to address them from behind a screen (33:53). Since questions require an answer, the Mothers of the Believers offered fatwas to those who asked and narrated hadiths to whomever wished to transmit them. Furthermore, women were accustomed to question the Prophet (SAW) while men were present. Neither were they embarassed to have their voices heard nor did the Prophet prevent their inquiries. Even in the case of Omar when he was challenged by a woman during his khutba on the minbar, he did not deny her. Rather, he admitted that she was right and he was wrong and said: "Everybody is more knowledgeable than Omar."

Another Qur'anic example of a woman speaking publicly is that the daughter of the Shaykh mentioned in the Qur'an in 28:23. Furthermore, the Qur'an narrates the coversation between Sulayman and the Queen of Sheba as well as between her and her subjects. All of these examples support the fatwa that women are allowed to voice their opinion publicly for whatever has been prescribed to those before us is prescribed to us, unless it was unanimously rejected by Islamic doctrine.

Thus, the only prohibition is the female talking softly and flirting in a manner meant to excite and tempt the male. This is expressed in the Qur'an as complacent speech which Allah mentions in 33:32:

"O consorts of the Prophet! Ye are not like any of the other women: If ye do fear Allah, be not too complaisance of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech that is just."

What is prohibited then is alluring speech which entices those whose diseased hearts may be moved with desire and that is not to say that all conversation with women is prohibited for Allah completes the verse: "...but speak ye a speech that is just." (33:32)

Finding excuses to silence women is just one of the injustices certain scholars and imams attempt to inflict upon women. They point to such hadiths as narrated by Bukhari about the Prophet which says: "I have not left a greater harm to men than women." They assume that the harm implies that women are an evil curse to be endured just as one must endure poverty, famine, disease, death and fear. These "scholars" ignore the fact that man is tried more by his blessings than by his tragedies. And Allah says:

"And We test you by evil and by good way of trial." (21:35).

To support this argument Allah says in the Qur'an that two of the most appreciated blessings of life, wealth and children, are trials. Allah says: "And know ye that your posessions and your progeny are but a trial." (Anfal 28) A woman, despite the blessings she bestows on her relations, can also be a trial for she may distract a man from his duty toward Allah. Thus, Allah creates awareness how blessings can be misguided so that they become curses. Men can use their spouses as an excuse for not performing jihad or for eschewing sacrafice for the compiling of wealth. Allah in the Qur'an warns: "Truly among your wives and children are enemies for you." (64:14)

The warning is the same as for the blessings of abundant welath and offspring (63:9). In addition, the sahih hadith says: "By Allah I don't fear for you poverty, but I fear that the world would be abundant for you as it has been for those before you so you compete for it as they have competed for it, so it destroys you as it has destroyed them." (Agreed upon) This hadith does not mean that the Prophet (SAW) encouraged poverty. Poverty is a curse from which the Prophet sought refuge from Allah. He did not mean for his Ummah to be bereft of wealth and abundance for he said: "The best of the good wealth is for the pious person." (narrated by ahmed and Al-Hakam) Women are also a gift for the pious person for the Qur'an mentions the Muslim men and women (the Muslimat), the believing men (Mumins) and women Muminat as aids and comforts for each other here and in the hereafter. The Prophet did not condemn the blessings Allah provided for his Ummah. Rather the Prophet wished to guide the Muslims and his Ummah away from
the slippery slope whose bottomless pit is a mire of callousness and desire.

Female Voice and Singging
Answered by Mufti Muhammad ibn Adam al-Kawthari

Question: Is it permissible for women to sing Na’at and Anasheed in front of non-Mahram men? Is it o.k. for them to release albums?


In the name of Allah, Most Compassionate, Most Merciful

Allah Almighty has created this natural attraction and charm in the voice of a female that it plays a vital role in provoking and inducing the sexual appetite, desire and passion of a man.

This is a reality which can not be denied. Even the psychologists are in agreement with this fact. Many Psychologists have stressed that the voice of an individual plays a great role in arousing sexual desires.

This is the reason why Allah Most High commanded the wives of the blessed Prophet (Allah bless him & give him peace) especially, and all Muslim women in general, to abstain from conversing with non-Mahram men in a soft and sweat tone.

Allah Most High says:

“O wives of the Prophet! You are not like other women, if you are God-fearing. So do not be soft in speech. Lest in whose heart is disease should be moved with desire.” (Surah al-Ahzab, 32)

This verse indicates that men and women should not talk unnecessarily and when they do so, both the content and manner of conversation must be appropriate, and free of anything inciting.

Imam Abu Abd Allah al-Qurtubi (Allah have mercy on him) writes in his famous exegesis of the Qur’an, al-Jami li Ahkam al-Qur’'an:

“It was a custom of Arab women in the days of ignorance (Jahiliyya) to speak to men in a soft and inciting way. This was prohibited by this verse of the Qur’an.”

It has been narrated from some of the wives of the Messenger of Allah (Allah bless him and give him peace) that, after the revelation of the above mentioned verse, when the need arose for them to converse with a non-Mahram male, they would do so by placing their hands over their mouths. This was to prevent any softness or incitement in their voices. (Hadith recorded by al-Darqutni in his Sunan with an authentic chain of narrators)

The great Hanafi scholar Imam Abu Bakr al-Jassas says in his Ahkam al-Qur’an (his excellent work on the verses of the Qur’an relating to law):

“This verse (above-mentioned) indicates the impermissibility of women raising their voices in the presence of non-Mahram males, as this may lead to Fitna. This is why our (Hanafi) scholars have declared the reciting of Adhan for women as Makruh, as she will need to raise her voice, which is not permissible.” (Ahkam al-Qur’an, 5/229)

He further says:

“Allah has prohibited women from striking their feet when He says: “And they (women) shall not strike their feet so that there be known what they hide from their adornment.”(24:31). So if they are prohibited from letting non-Mahram hear the sound of their footwear, then the prohibition of raising the voice in an inciting way will be prohibited from a greater extent.” (ibid)

Allama Murtadha al-Zabidi, the great Hanafi faqih, Sufi and linguistic says in his commentary of the 'Ihya' of Imam al-Ghazali, 'Ithaf al-Sadat al-Muttaqin':

“A group of Scholars have distinguished between the singing of males and females. Listening to the singing of non-Mahram women has been declared by them as Haram, and the listening to the singing of Mahram women is deferred upon. Qadi Abu Tayyib al-Tabari said: If the singer is a non-Mahram female, then it will not be permissible for men to listen to her. This ruling will apply, regardless of whether the woman is with or without Hijab.” (Vol: 6, P: 501)

The above-mentioned is clear in determining that, one should avoid listening to the voice of a female unnecessarily. If there is a need to converse with them then, it should be done in the manner stated previously.

Is the voice of a female part of her Awra?

As far as the female voice is concerned, according to the preferred opinion in the Hanafi School, it is not considered to be part of her nakedness (awra). However, if there is a fear of Fitna then, the female should not raise it and the male should avoid listening to it.

One of the great Hanafi scholars Ibn Humam (Allah have mercy on him) says in his 'Fath al-Qadir', quoting from 'al-Nawazil':

“The melodious voice of a female and her singing will be considered as Awra. This is the reason why it is better for her to learn the Qur’an from a female teacher rather than a male who is blind, as her recitation in tune is Awra. The Prophet (Allah bless him and give him peace) said: “The reciting of Tasbih is for men and clapping is for women.” (m, Meaning if the Imam makes a mistake in Salat , the males will invite his attention by reciting Subhan Allah and women, by clapping their hands). (Fath al-Qadir, 1/260)

Imam Ibn Abidin, after quoting the same from al-Nawazil writes in Radd al-Muhtar:

“It is permissible for women to converse with non-Mahram men at the time of need (and visa versa, m). However, what is not permissible is that they stretch, soften and raise their voice in a melodious way.” (Radd al-Muhtar, 1/406)

From the contemporary scholars, Dr. Wahaba al-Zuhayli from Damascus writes in his famous al-Fiqh al-Islami wa Adillatuhu:

“It is unlawful (haram) to listen to the voice of a female, which is in a melodious and musical tone, even if it is by reciting Qur’an.” (1/755)

The above quotations indicate that a woman’s voice is not part of her Awra. However, it will not be permissible for her to raise her voice in a melodious way, and men will not be allowed to listen to the singing female voice. When a woman sings or raises her voice in a melodious way, it then becomes part of her Awra.

Thus, in conclusion, it is evident that a male should avoid listening to the Nasheed and Na’at of non-Mahram females. Similarly it is necessary that females do not sing in front of non-Mahram men, whether in their presence or by recording their voices and releasing albums.

And Allah knows best

(Mufti) Muhammad ibn Adam
Darul Iftaa
Leicester, UK
[Source: Darul Iftaa]

my source : shariahprogram.ca

Is a Woman’s Voice Part of Her Awrah ?
Posted by on Jun 11, 2011 in Covering Awrah (Nakedness)

Is a woman’s voice part of her ‘awrah?
Country: United States


Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
A woman’s voice is not part of her ‘awrah [nakedness]. (Sharh al-Muhadhdhab v. 3, p. 390)
And Allah knows best.
Shafiifiqh.com Fatwa Dept.


Assalamu alikum Imam,
May Allah increase the Noor of Iman in your heart.
I stand to be corrected. The singing and screaming of a woman’s voice is Awrah, and therefore Haram ?
Jazakum Allah khair

Wa alaykum salam,
In Rawdah, Imam Nawawi mentioned,
وصوتها ليس بعورة على الأصح لكن يحرم الإصغاء إليه عند خوف الفتنة
“Her voice is not awrah [nakedness] according to the relied-upon view; however, listening to it is unlawful when fitnah is feared.” (7/21)
And Allah knows best.


 Suratul Ahzab (The Combined Forces)
سورة الأحزاب
 Ayat 32

بسم الله الرحمن الرحيم

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا
Sahih International
O wives of the Prophet, you are not like anyone among women. If you fear Allah , then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech.
Muhsin Khan
O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.
O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech.
Yusuf Ali
O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.
O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word.
Dr. Ghali
O wives of the Prophet, you are not as any other women. In case you act piously, then do not be too subdued of speech, so that he in whose heart is sickness may long for (too much expectation of you); and speak beneficent words.
Wahai isteri-isteri Nabi, kamu semua bukanlah seperti mana-mana perempuan yang lain kalau kamu tetap bertaqwa. Oleh itu janganlah kamu berkata-kata dengan lembut manja (semasa bercakap dengan lelaki asing) kerana yang demikian boleh menimbulkan keinginan orang yang ada penyakit dalam hatinya (menaruh tujuan buruk kepada kamu), dan sebaliknya berkatalah dengan kata-kata yang baik (sesuai dan sopan). 

 Tafsir Ibn Kathir

ينِسَآءَ النَّبِىِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَآءِ إِنِ اتَّقَيْتُنَّ فَلاَ تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلاً مَّعْرُوفاً
33:32 O wives of the Prophet!
You are not like any other women. If you keep you have Taqwa, then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honorable manner.
وَقَرْنَ فِى بُيُوتِكُنَّ وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى وَأَقِمْنَ الصَّلَوةَ وَءَاتِينَ الزَّكَـوةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ
33:33 And stay in your houses, and do not Tabarruj yourselves like the Tabarruj of the times of ignorance, and perform the Salah, and give Zakah and obey Allah and His Messenger.
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً
Allah wishes only to remove the Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.
وَاذْكُـرْنَ مَا يُتْـلَى فِى بُيُوتِكُـنَّ مِنْ ءَايَـتِ اللَّهِ وَالْحِكْــمَةِ إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً
33:34 And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah. Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.
Next 35   

 Enjoining certain Manners so that the Mothers of the Believers may be an Example; and the Prohibition of Tabarruj

Allah enjoined upon the wives of the Prophet;

يَا نِسَاء النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَيْتُنَّ ...

O wives of the Prophet!

You are not like any other women. If you keep you have Taqwa,

These are the good manners which Allah enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow. Allah said, addressing the wives of the Prophet that they should fear Allah as He commanded them, and that no other woman is like them or can be their equal in virtue and status.

Then Allah says:

... فَلَا تَخْضَعْنَ بِالْقَوْلِ ...

then be not soft in speech,

As-Suddi and others said, this means, do not be gentle in speech when addressing men.

Allah says:

... فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ ...

lest he in whose heart is a disease should be moved with desire,

means, something unclean.

... وَقُلْنَ قَوْلًا مَّعْرُوفًا ﴿٣٢﴾

but speak in an honorable manner.

Ibn Zayd said:

"Decent and honorable talk that is known to be good.''

This means that she should address non-Mahram men in a manner in which there is no softness, i.e., a woman should not address a non-Mahram man in the same way that she addresses her husband.

وَقَرْنَ فِي بُيُوتِكُنَّ ...

And stay in your houses,

means, stay in your houses and do not come out except for a purpose.

One of the purposes mentioned in Shariah is prayer in the Masjid, so long as the conditions are fulfilled, as the Messenger of Allah said:

لَا تَمْنَعُوا إِمَاءَ اللهِ مَسَاجِدَ اللهِ وَلْيَخْرُجْنَ وَهُنَّ تَفِلَات

Do not prevent the female servants of Allah from the Masjids of Allah, but have them go out without wearing fragrance.

According to another report:

وَبُيُوتُهُنَّ خَيْرٌ لَهُن

even though their houses are better for them.

... وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى ...

and do not Tabarruj yourselves like the Tabarruj of the times of ignorance,

Mujahid said:

"Women used to go out walking in front of men, and this was the Tabarruj of Jahiliyyah.''

Qatadah said: وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى (and do not Tabarruj yourselves like the Taburruj of the times of ignorance),

"When they go out of their homes walking in a shameless and flirtatious manner, and Allah, may He be exalted, forbade that.''

Muqatil bin Hayyan said:

"Tabarruj is when a woman puts a Khimar on her head but does not tie it properly.''

So her necklaces, earrings and neck, and all of that can be seen. This is Tabarruj, and Allah addresses all the women of the believers with regard to Tabarruj.

... وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ...

and perform the Salah, and give Zakah and obey Allah and His Messenger.

Allah first forbids them from evil, then He enjoins them to do good by establishing regular prayer, which means worshipping Allah alone with no partner or associate, and paying Zakah, which means doing good to other people.

وَأَطِعْنَ اللَّهَ وَرَسُولَهُ (and obey Allah and His Messenger). This is an instance of something specific being followed by something general. 

Tafsir Ibn Kathir 

Related posting on aurat عورة  awrah

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