Is A Woman's Voice ‘Awrah? Women's Voices In The Field Of Animation
Islamic Rulings -
Living Shariah Verdicts
Islamic Questions & Answers
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.
Women's voices in the field of
animation
I work in the field of graphic design, animation
and advertising for children and adults alike; this is
the field of three-dimensional design. In this field
movement of the lips is done by hand of some
characters by using a computer program, then after
that human voices, male or female, are added to the
movement of the lips according to the character. And
sometimes there are women's voices with a little
softness or laughter for example, as well as the
ordinary tone of the voice.
My question is:
is this work not allowed on the basis that the woman's
voice is ‘awrah and that all work should be free of
women's voices in which there may be laughter or soft
speech, no matter what the reason for this work is,
even if there is some benefit to the viewer in it and
even if it is for children, but may also be watched by
adults?.
Praise be to Allaah.
Firstly:
The scholars differed with regard to the ruling on
photographic images. Some of the scholars are of the
view that it is haraam, and they quoted as evidence
the general meaning of the hadeeths which forbid
making images and forbid imitating the creation of
Allah.
Other scholars are of the view that photographic
images are permissible and that they are not imitating
the creation of Allah; rather it is capturing an image
of a visible object, just as this image may be
reflected in the mirror and so on.
Those who allowed photographic images stipulated as a
condition of it being permissible that the maker of
the image should not change the features of the image
from their original shape in any way; rather the image
should be left as it is.
See the answer to question number 82366.
With regard to animated drawings, we have previously
stated that some of the scholars allow them and that
they are not haraam images, especially those that are
produced for children, because it is narrated that
there is a concession allowing children to play with
dolls and the like.
See the answer to question number 71170.
Secondly:
The scholars differed with regard to the ruling on a
woman's image: is it ‘awrah or not?
The more correct view concerning this matter is that a
woman's voice is not ‘awrah in and of itself; rather a
woman should keep her voice away from non-mahram men,
and men should not be allowed to hear it, if the voice
is used in such a way as to cause fitnah and pleasure,
and if the voice is produced in a natural way or if it
is in the context of chitchat, joking, laughing and
the like, which may cause fitnah.
It says in al-Mawsoo'ah al-Fiqhiyyah:
With regard to the woman's voice, if the listener
finds pleasure in it or fears that he may be tempted,
it is haraam for him to listen to it, otherwise it is
not haraam. There are reports about the Sahaabah (may
Allah be pleased with them) talking to women and
listening to their voices; these reports are to be
understood as referring to cases in which there was no
fear of fitnah. A woman should not make her voice soft
and alluring, because this is the cause of temptation
and because Allah says (interpretation of the
meaning): "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" [al-Ahzaab
33:32]. End quote.
Al-Mawsoo'ah al-Fiqhiyyah al-Kuwaitiyyah, 4/90
See also the answer to question number 26304 and 1121.
Shaykh Saalih al-Fawzaan (may Allah preserve him)
said:
If a woman speaks to the owner of the shop according
to necessity and in a manner in which there is no
fitnah, there is nothing wrong with that. Women used
to speak to men about ordinary needs and matters in
which there is no fitnah and within the bounds of
necessity.
But if it is accompanied by laughter or chitchat or an
alluring tone, then this is haraam and is not
permissible.
Allah says to the wives of His Prophet (blessings and
peace of Allah be upon him and may Allah be pleased
with them): "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].
Honourable speech is that which people recognise and
is limited to what is necessary; anything more than
that, if it involves laughing or speaking in an
alluring tone and so on, or if she uncovers her face
in front of him, or uncovers her arms or hands, all of
that is haraam and is an evil deed and a means that
may lead to temptation and falling into immoral
actions. End quote. Al-Muntaqa min Fataawa al-Shaykh
al-Fawzaan
Based on that, it is not permissible to produce a
voice in which there is an alluring tone, softness of
speech, laughter and the like, because that may lead
to temptation and corruption.
The prohibition is more emphatic if it is the voice of
a known woman and those who hear it can work out whose
voice it is, or if the image is of a specific woman.
In that case the temptation may be stronger and it
opens the door to temptation and infatuation with this
woman, as well as the deceit involved in by adding a
voice to an image which it does not belong.
It is possible to achieve the hoped-for benefits, in
sha Allah, without falling into any of these haraam
actions.
And Allah knows best.
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