Voice of the women is not awrah, And here is the Fatwa From Fataawa al-Lajnah al-Daa

[sweet_gal]

http://adly.net/articles.htm

 

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. End of the Fatwa.

 

 

Sheikh Qaradawee Said :

 

The Qur'an, , 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 inquires.

 

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.

 

More details:

 

Narrated Abu Said: A woman came to Allah's Apostle and said, "O Allah's Apostle! Men (only) benefit by your teachings, so please devote to us from (some of) your time, a day on which we may come to you so that you may teach us of what Allah has taught you." Allah's Apostle said, "Gather on such-and-such a day at such-and-such a place." They gathered and Allah's Apostle came to them and taught them of what Allah had taught him. (Bukhari Volume 9, Book 92, Number 413)

 

Another famous incident related to the response that a woman gave to Omar in a Mosque in the case of Al-Mahwar. Omar changed his opinion and accepted hers openly saying: "The woman was right and Omar was wrong.". Ibn Kathir mentioned it in the Tafsiir of Surat An-Nisaa2 and said that its isnaad was jayyid.

 

Women They asked about issues related to their religion that many women today would be embarrassed to ask. Aisha praised the Ansaari women saying that the shyness did not stop them from understanding their religion. They asked about the major ritual impurity, sexual maturity, washing, the period, sexual maturity as well as other such things.

 

It was not enough for women to attend. They wanted the prophet to themselves and asked him to make one day for them where men would not outnumber them. So the prophet dedicated a day for them and gave them wisdom and commandments

 

We find that Moses - while he was at the peak of his youth and strength - talking to the two girls, the daughters of the old Sheikh. He asked them questions and they answered without being guilty or embarrassed. He helped them gallantly. One of them goes to him later, sent by her father, to invite him to go with her to her father. Then one of them suggests to her father that he make use of him because of what she saw in him of strength and honesty

 

Let us read what came in Surat Al-Qasaas (verses 23-26): (And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (out flocks) until the shepherds take back (their flocks): and our father is a very old man."

 

So he watered (their flocks) for them; then he turned back to the shade, and said: "O my Lord! truly am I in (desperate) need of any good that Thou dost send me!"

 

Afterwards one of the (damsels) came (back) to him, walking bashfully. She said: "My father invites thee that he may reward thee for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear thou not: (well) hast thou escaped from unjust people."

 

Said one of the (damsels): "O my (dear) father! engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty.")

 

In talking: women should not talk seductively (Al-A7zaab 32) (O Consorts of the Prophet! ye are not like any of the (other) women: if ye do fear (Allah), be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.

 

 

From all that mentioned above ,it is clear that THE VOICE OF WOMEN IS NOT AWRAH And All the Ulamaa of Al Salaf agreed about that.

 

And ALLAH KNOWS BEST

 

Shaykh ABU ATTAYYEB Moustafa Morsy

[Cawralo]

"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."

 

What did she challenge? Jazzaka Alahu Khairun habibti.

[Arwa]

Cawralo..

 

She challenged Meherka..

 

Omer Bin Khataab wanted to make the mehr fixed BUT the lady rejected and said thats not what allah said

 

Salaam

[Warrior of Light]

it is clear that THE VOICE OF WOMEN IS NOT AWRAH And All the Ulamaa of Al Salaf agreed about that.

 

Thanx for the information. It is usually lame people who use religion to suppress the Muslim womenfolk who like claiming that her voice is awrah. Jazakhallah kheir

[Cawralo]

Kynda, I didn't understand? How do you mean fixed? :confused:

[Arwa]

Fixed as in a known amount sister.

 

Salaam

[Cawralo]

Tankis

[Reality Check]

What is supposed to be awrah or something?

 

I always thought Allah gave us voices to speak with :confused:

[La Fidele]

Assalaam alaikum,

 

Advocate, to my knowledge, the awrah is comprised of those parts on a peron's body that must be covered by hijab in front of non-mahrem. There are also parts of the awrah that must be covered in front of mahrem as well.

 

Just wondering, sweet_gal, but was this an unsolicited post or did someone on SOL actually make this claim? :eek:

[SomeAlien]

briefly here

http://www.somaliaonline.com/cgi-bin/ubb/ultimatebb.cgi?ubb=get_topic;f=6;t=002433;p=4

 

but i sis silent sista had alot of other stuff right.

[Jaabir]

Sheikh Qardaawi has been known for his controversial rulings..

 

I shall have you know that Mufti al Zahaar.. sheikh Tentaawi made it permissible for a wife to watch porn with her husband if he asked her to!!

So I would check for other sources for the Fatwaa and not limit myself to Qardaawi’s fatwa’s if i was you..

[SomeAlien]

^^^o my!

[Khayr]

Salaamz,

whats the point of this thread?

Did someone argue that women CAN'T talk to men

in Islam?

I am a little confused as to the AIM of this thread.

I orignally thought that you were talking about

if it is HALAL for WOMEN to SING.

But that issue has been clarified in a link posted

on this thread.

Let me know why you posted this thread.

Where there people telling you that you can't talk because you are a Women?

I'm curious and confused.

I am not trying to be rude in the least why, so

please don't offense to my question.

 

Fi Amanillah

[Qac Qaac]

Darman, bro who gave u the right to disrespect one of the prominant muslims scholars in the world right now. bro first i would tell u, to say istaghfurullah.

 

also know that u r student, and have no right to call names to sheikh Qardawi here, when u r not even a scholar, and don't have the knowldege he has. i am not defending him, i am just worried for u. let the other sheikhs who his level especially those from Saudia deal with him, coz they are always against him... but as for u, i just think it is not your level... it is between scholars not students like me or u...

[sweet_gal]

Awrah is parts of the body that are not supposed to be exposed to others. For men this is from the navel to the knee. For the women it is all of her body except the hands, feet, and face.

 

But in this article it's looked at in a different way...It's saying that women shouldn't hide their voice or opinion.....But however they shouldn't talk in a flirtatious. Bascially that she should hide her voice

 

 

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.

 

 

but then again read this argument.........saying that a women's voice is Awrah

 

 

IS THE FEMALE VOICE AWRAH?

 

 

 

 

A Personal Opinion By Amina H

 

 

 

 

The matter or whether the female voice is awrah and should not be heard in public is a problem that has been discussed at length by scholars throughout the ages. As a muslimah, I have sought guidance from the writings of scholars who have debated this point, but I have also studied this problem, both from a theological point of view, and also from a practical aspect.

 

After a lot of research on the voice, I have found that both sides have VERY strong arguments. But I have come to the conclusion that it is best to have taqwa and not converse with non-mahram men (Allah (swt) knows best), and here are the daleels which enabled me to reach that conclusion......

 

Bismillah wa salaatu wa salaamu 'ala nabiyyinaa Muhammad, wa 'ala aalihi wa sahbihi wa sallam, wa ba'd.......

 

 

 

First and foremost is the ayah from the Quran

 

"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" (Sura Al-Azzab Ayat #32)

 

 

 

 

 

From this ayah we can clearly see that the voice of a woman CAN in fact cause fitna and, if a corrupt man hears it, can cause evil desires in his heart to grow. And when is says 'be not soft in speech', I have to see accept women have very soft voices naturally. I know that I do.

 

Second is the Hadith found in "Sahih Al-Bukhari" Narrated Abu Huraira (RAA)

 

'The Prophet (SAW) said, "The saying 'Sub Han Allah' is for men and clapping is for women." (If something happens in the prayer, the men can invite the attention of the Imam by saying "Sub Han Allah". And women, by clapping their hands). Sahih Al-Bukhari Vol #2, Book #22, Hadith #295.

 

Support for this can be found in the book of Al-Hafiz Ibn Hajar Al-Asqalani "Bulugh Al-Maram" in the tafseer of this Hadith it mentions the clapping is for woman because the men should not hear the woman's voice. (Bulugh Al-Maram : Arabic/English Page # 81 Hadith # 174)

 

 

 

So, having read those points, it is surely clear that we can now see this is one of the strong daleels. For, if the female voice was to be heard, then why would women clap?

 

 

 

The next is in the fatwa by Shaikh Ibn Jibreen, in the book "Islamic Fatawa Regarding Women" where the shaikh mentions that the voice of the woman is Awrah and he quotes his proofs and then quotes that in shariyya a woman is also not allowed to give a general adan where men can hear her. Nor may she lead salah where men can hear her. Even in hajj she is not supposed to raise her voice during the talbiyah, except only so that her companion can hear it. So based on this, The Shaikh gave the fatwa that the female is awrah and can only be heard by men in case of extreme need or when she is forced too. Even then it should not be soft and flirtatious.

 

 

 

More generally, I would return back to the Quran again. Sura Al-Ahzab ayah#53 ........

 

"And when you ask them, ask them from behind a screen, that is purer for your hearts and for their hearts"

 

 

 

And finally from Hadith....... Sahih Bukhari Volume 7, Book 62, Hadith Number 159: and Agreed Upon by Imaam Muslim. (This also can be found in the book Islamic Hijab from the Jamiatul Ulama Junubi Africa, page #9)

 

Narrated 'Uqba bin 'Amir:

 

'Allah's Apostle said, "Beware of entering upon the ladies (mingling with them)."

 

 

 

So what do we learn from all this?

 

Firstly we know that "Women are a place for fulfilment of desire for men. They are inclined to them by natural impulses for men. They are inclined to them by natural impulses that make them desire and appreciate them." (The Standing Committee in a written reply to a question about the relationship between men and women) For this reason and others, Allah (swt) has ordered the believers that, when they ask anything of women, that they ask from behind a curtain.

 

Even allowing for that, Allah (swt) has also prohibited women, when they speak with men, to be flirtatious or soft in their speech in order that those hearing them may not be moved by desire.

 

If that was the situation at a time when the believers were strong in their faith, what must be the situation in a time like now when faith has been weakened and so few genuinely adhere to the precepts of religion?

 

 

 

Clearly, we muslimahs must mix with non-mahram men as little as possible and speak to them only if it is essential. BUT................................

 

I hope I can keep any flirtatious tone out of my voice, but what about it being 'soft'? Here I come up against a very real problem. As I said earlier, my voice is naturally soft and I can't harden it as an actor might. So I am faced with the problem of disobeying the words of Allah (swt) if I speak to a non-mahram man at all BECAUSE I am bound to speak in a soft voice. Some people might say that I am splitting hairs in raising this point. But, to me at least, it is the bedrock on which I based my views on this subjects. I (and the majority of women, I believe) naturally speak softly. So I should NOT speak to non-mahram men.

 

 

 

For me this is simple and plain. With my academic background, I like things to be logical and for problems to be resolved as neatly as 'A+B=C QED C-A=B'

 

Here I have such a logical answer. This time the equation is:

 

'If you are a woman and speak softly, you must not speak to non-mahram men. I am a woman and I speak softly; QED I must not speak to non-mahram men.'

 

To me, that makes perfect sense and removes my doubts, even if the writing in Hadith did not support this view.

 

 

 

On a purely practical note, surely it is silly (to say the least) for us to wear hijaab and niqaab, and for many of us women to veil fully, to observe 'hijaab of the eyes', and then to talk freely to non-mahram men? We try to dress and cover-up in a modest manner, concealing our charms from the opposite sex, so why spoil all that by flirting or even speaking with non mahram men? Sadly, many of us have witnessed women who do just that, and it grieves me deeply when I see such behaviour. So insha'Allah this article may convince those ladies who still talk openly with non mahram men that such behaviour is both undesirable and against the teaching of The Holy Quran and of Hadith - that much I hope I have successfully argued in this article.