Firstly, a woman’s voice is not inherently considered ‘awrah (private) at all. It is not accurate to generalize this rule. The prohibition on a woman’s voice pertains specifically to using it in a soft and seductive manner that might arouse desires in the listeners. This restriction is applicable only for that particular reason.
As for when a woman speaks naturally and without affectation, using appropriate and modest language that doesn’t incite desires, there is no prohibition on her voice. The evidence for this is as follows:
• The verse in the Quran, “And do not be soft in speech [to men], lest he in whose heart is disease should covet” (Al-Ahzab, 33:32). The prohibition here is against speaking softly with an intention to allure, not against speaking in general. This is evidenced by the subsequent phrase, “And speak in an appropriate manner.” So how can speaking occur without others hearing it?
• As for the verse: {And when you ask [his wives] for something, ask them from behind a partition} [Al-Ahzab 33:53], it prohibits gazing but doesn’t prohibit asking and speaking.
• From the Sunnah, there’s a narration in Sahih Muslim with its chain that the Prophet Muhammad (peace be upon him) said: “O women, give charity often, for I have seen that you form the majority of the people of Hell.” A woman among them asked, “Why is it, O Messenger of Allah, that our number is the majority in Hell?” He replied, “You curse frequently and are ungrateful to your husbands.”
Our master Bilal ibn Rabah was sitting with the Prophet at that gathering and the Prophet did not tell her that her speech was considered ‘awrah in the presence of men. The juridical principle states that: “It is not permissible to delay clarification when needed.”
• Also among them is what Muslim narrated from Anas (may Allah be pleased with him) that Abu Bakr said to Umar (may Allah be pleased with them both) after the passing of the Prophet (peace be upon him): “Let us go to Umm Ayman (may Allah be pleased with her) to visit her, as the Prophet (peace be upon him) used to visit her.” Can a visit happen without conversation?
• Many narrations mention women speaking in the presence of men, such as the narration of al-Wahibah and the narration of Umm Fatimah bint Qays, among others.
• The Companions (may Allah be pleased with them) also practiced this.
Secondly: The opinions of the different schools of law regarding the issue of a woman’s voice:
The first opinion: The voice of a woman is not considered ‘awrah. This is the view held by the majority of jurists from the Maliki, Shafi’i, and Hanbali schools of law in general. It is also the view held by our scholars in the Hanafi School in terms of the fundamental nature of a woman’s voice, and this is the view we rely on.
The second opinion: The fundamental nature of the voice is not considered ‘awrah, but rather what is prohibited is the melodiousness or intonation of the voice, which means altering it from its natural state in ordinary speech. Some women might do this intentionally to soften their voice, express sadness, or laugh with a specific intonation.
This is the view held by our scholars in the Hanafi school in general, and it has been affirmed by multiple scholars such as Ibn Najim in “Al-Ashbah” and Ibn Abidin in “Hashiyah”. May Allah sanctify their secrets.
The third opinion: The normal voice of a woman is not considered ‘awrah, rather what is considered ‘awrah is raising the voice in an unusual manner, such as screaming or shouting. This is the choice of Abu al-Wafa Ibn ‘Aqil from the Hanbali school, and he was supported by Ibn Taymiyyah, may Allah have mercy on both of them.
The fourth opinion: Some scholars, such as al-Jassas from our scholars, some Maliki scholars, and Abu Mansur al-Bahuti from the Hanbali School, hold that a woman’s voice is ‘awrah. They base their argument on the following points:
• The verse: “And let them not stamp their feet to make known what they conceal of their adornment.” (An-Nur, 24:31). They argue that just as the prohibition of the sound of anklets (khulukhal) is due to the potential for causing temptation, a woman’s voice is more likely to cause temptation.
• They also refer to the hadith: “All of a woman is ‘awrah, so when she goes out, the Shaitan seeks to tempt her.”
The weakness in the argument presented in their evidence is apparent, as the comparison between anklets (khulukhal) as an ornament and a woman’s voice is not a straightforward analogy. Unlike anklets, a woman’s voice is a natural means of communication, much like the eyes and ears, and it serves as a tool for interaction among individuals.
Similarly, the mentioned hadith does not hold a general scope in contrast to the other evidence we have mentioned. In those evidences, there are instances of conversations between the Prophet and women, conversations between men and women, and even the speech of the Mothers of the Believers. Moreover, the context of the narration addresses the one who witnesses not women themselves.
Therefore, the voice of a woman is not considered ‘awrah in general.
Thirdly: The voice of a woman in reciting the Quran:
No specific evidence exists that prohibits women from reciting the Quran. The general principle is as mentioned by the esteemed scholars, indicating the dislike of a woman’s voice if it contains softness and tonality that might arouse desire in men.
The second matter is that the voice of men reciting the Quran is not prohibited for women, and the recitation of the Quran by a woman for another woman is not prohibited. So, why would the recitation of a woman’s voice be prohibited when she recites it alongside men?
There is no evidence to support the claim that a woman’s voice in reciting the Quran is considered ‘awrah.
And Allah knows best.
Fatwa by Dr. Khālid Naṣr