The Question of the Female Voice

In Surah Ahzaab, verse 32, Almighty Allah instructs the noble wives of Rasoolullah sallallahu alaihi wa sallam with the following: "...if you do fear (Allah) be not too complaisant of speech lest one in whose heart is a disease, should be moved with desire: but make a statement that is just.” This command makes it quite clear that the voice of a woman, by nature, can be alluring to the degree that passions of men folk are aroused. Hence she is ordered to alter that alluring and seductive tone in her voice when the need arises to converse with men. She should speak, not rudely or offensively, but in a matter-of-fact manner without overtures.

The question of whether the female voice is an object of concealment (satar or purdah) has been debated by the Scholars of Islam. We provide some food for thought on this issue, especially during times when Muslims have sadly discarded the Islamic injunctions on hijaab, and are facing the detrimental effects of such abandonment.
Shaikh Ali Saabooni supports the Hanafi view that the voice of a woman is satar. He quotes the following hadeeth shareef in his book, Raw’iul-Bayan (vol. 2 p.157): “Takbeer is for men, and clapping hands is for women.” That is, when she has to drew attention, she will clap the hands, while a man will recite takbeer. This proves that her voice will always remain concealed.

There is debate among Ulema over whether a woman should cover her face or not. The majority of Ulema rule that it is waajib for her to cover the face because the ultimate beauty and attraction lies in the face of a woman. She may uncover the face in cases of necessity. Needless to say, these Ulema have advanced strong proof for their claim, which we will not mention here. In like manner, debate has surfaced over the pardah of a woman’s voice. There is a large group of Ulema who say that her voice is also an object of concealment, only to be exposed when necessary. The use of the voice is a major necessity in our lives, so this she is not denied. In fact, the necessity of using the voice is far greater than exposing the face. According to the Maliki math-hab, the voice of woman is aurah. In the Shaf’ee and Hambali Math-habs, there are two views, one that it is aurah, the other that it is not. Both views have been narrated from Imam Ahmed bin Hambal (R.A.) Likewise in the Hanafi Math-hab there are two views of equal strength. All the Schools of Fiqah are unanimous on one issue, though, that it is haraam for a man to listen to a woman speaking or singing in a melodious or alluring tone.

Among the Hanafi Fuqahaa, Imam Abul-Abbas Qurtubi states: When we say the voice of a woman is aurah (object of concealment) we do not mean her (necessary) speech, for she is allowed to speak to strangers when necessary. However, we do not allow her to raise her voice (unnecessarily) or to speak in an alluring, melodious, and attractive way For this leads to arousing the attentions and passions of menfolk. That is why a female is not allowed to give azhaan. (Raddul-Muhtaar)

Here is more food for thought to convey the Shar’ee concept on this issue: A woman may not call out the azhaan; she may not lead men in salaah; she may not make loud zhikr; she may not recite Quran aloud; she may not conduct the Jumu’ah sermon; she may not read the talbiya aloud; she may not read qiraat aloud in salaah. Several Hanafi Scholars such as Allama Ibnul Hummam, Burhan Halabi, etc. say her salah breaks if she reads aloud.

Those Scholars who say that her voice is not an object of concealment are not issuing a license for her to showcase her vocal talents, or to engage in unrestricted conversation with men. She may speak when necessary. Due to the natural danger that exists, the ill-effects of which we are suffering today, Jurists and Scholars rule that both the face and voice must be concealed, and only exposed at the time of necessity.

It is evident from the above that there is a strong case to support the view that the voice of a woman should not be heard unless due to a necessity. The Fuqaha have ruled, on the basis of Qur’aan and Sunnah, that the woman’s voice is intrinsically an object of concealment only to be exposed during times of necessity. In a hadith of Abu Dawood it is stated that some women did not even speak to the Messenger of Allah sallallahu alaihi wa sallam, but wrote notes to him instead. Hazrat Ayesha (radhiyallahu anhaa) says that once a woman came to the Prophet of Allah sallallahu alaihi wa sallam with a letter which she handed to him from behind a screen. (Abu Dawood). The Messenger of Allah in turn did not force them to speak up, nor did he disapprove of the practice (of sending in a hand-written note).

When the need arises for a female to ask a question on some religious matter, or to communicate some important information to a male that will be allowed on the basis of necessity. A necessary and unavoidable situation is not something that happens daily and cannot form the basis for a general ruling.