The Jurisprudence of Singing and Music (Volume Six)

The Jurisprudence of Singing and Music

(Volume Six)

Female Singing and the Concept of Religious Joy and Pleasure Engineering, Gender Sensitivity Reduction, and the Healthy Presence of Women in Exclusive Professions

(May his sanctity be preserved)

Ayatollah Mohammad-Reza Nekounam

Title and Author Name:
The Jurisprudence of Singing and Music: Female Singing, the Concept of Religious Joy and Pleasure Engineering, Gender Sensitivity Reduction, and the Healthy Presence of Women in Exclusive Professions / Mohammad-Reza Nekounam

Publication Details:
Islamshahr, Sobhe Farda Publishing, 2014
Physical Description: 7 volumes, Volume 6, 216 pages
ISBN: 978-600-6435-31-2

Library Classification:
Dewey: 374/297
Congress: 6/194/N 8 F 7

Ninth Chapter / Female Singing

Introduction to Female Singing
This chapter explores the legal and ethical ruling regarding female singing and voice, examining the perspective of the Qur’an on “women’s voices.” This discussion is necessary to determine whether a woman’s voice, like other parts of her body, should remain concealed and whether, according to some scholars, it is considered “awrah” (i.e., something that must be hidden). If the Qur’an holds this view, women would not only be prohibited from singing songs but also from speaking with unrelated men. However, it is important to define what “concealing” means in this context. If it refers to all of a woman’s body, except the face and hands up to the wrists, it would need to be kept covered from unrelated men. If “concealing” refers to specific parts of the body, then it would only apply to speaking with her husband. By examining the Qur’anic verses and understanding the essence of the Qur’an, we can ascertain whether a woman’s beautiful voice should remain within the confines of her own private space or if she can, in certain instances, use it—albeit for solo singing. Furthermore, we must investigate whether solo female singing falls under the term “concealment” and whether group singing by women is considered an acceptable form of modesty.

Realistic Jurisprudence
Shia jurisprudence is grounded in rational and practical principles, aligning with real-world benefits and harms. The Sharia rules are so precisely structured that human reason can discern them, and the natural disposition of humans supports these principles. The nature of religion aligns with human nature, the cosmos, and life itself, ensuring that each command has a legitimate rationale. In fact, divine commandments are so intricate and precise that they serve to affirm the truth of Islam, making it clear when a command is genuinely from the Sharia and when it is a misconception.

Jurisprudential Perspectives on Women’s Singing

In previous volumes, we established that the essence of singing (as singing itself) is not inherently problematic, and its jurisprudential ruling depends on external conditions and context. Therefore, the permissibility of women singing depends on the situation. We will continue to analyze narrations and scholarly opinions about the specific prohibition of female singing.

Interference of Some Scholars in Concealing Women’s Voices
If a woman’s voice is not accompanied by something immoral, there is no prohibition against her singing. This is true for both men and women; when music and singing are permissible, both genders are free to participate. Whether the sound is heard by unrelated men is irrelevant in these cases. We will demonstrate this in later sections. While some scholars disagree about whether a woman can recite aloud (Jahr) during prayers in the presence of unrelated men, or whether such recitation invalidates her prayer, the root of this disagreement lies in the misinterpretation of these issues.

The Principle of Equal Sound and Voice Between Men and Women
All Islamic laws that apply to humanity, regardless of gender, are the same for both men and women. If someone claims that a particular law applies only to men or only to women, they must provide evidence for such a claim. For instance, if a scholar decrees that Friday prayers are obligatory only for men, they must provide evidence for the exclusivity of that obligation.

Prohibited Instances of Female Singing
In its essence, hearing a woman’s voice is not forbidden unless it leads to sin or inappropriate outcomes. For example, a woman’s singing in the presence of unrelated men is not an issue unless it incites immoral behavior or becomes part of an unjust system. The law permits women to sing, provided their performance does not involve or promote sin, immorality, or exploitation.

Critique of the Policy of Gender Segregation

Speaking, praying, debating, and delivering sermons—activities in which no inherent corruption is found—are not prohibited for either gender, whether in the presence of men or women. It is not necessary for a man to teach only men or a woman to teach only women, nor for a man to be confined to addressing only men, or a woman to addressing only women. For example, a woman can work as a taxi driver and, in a healthy society, she can have male passengers as well. However, women should avoid taking on harmful jobs, and in another example, there is no need to separate men and women in public transport such as buses. The real solution is for the government to develop public welfare to the extent that every individual, while preserving their dignity and status, can sit on a bus seat, where no one is forced to stand, nor pressed due to overcrowding. This way, public chastity is upheld. In the absence of such provisions, a woman may be engaged in a conversation with a man behind a curtain during the night of prayer in a mosque, and despite the segregation of men and women, if societal needs—such as sexual desires—are not addressed, and the rate of marriage decreases while poverty and unemployment increase, men and women will still find ways to connect in other ways.

Respecting Boundaries and Healthy Social Interaction

When we say that the voice of men and women is essentially the same and should not be treated differently, we do not mean that interactions between unrelated men and women should be identical or that no boundaries should be observed. The rules for interaction between unrelated men and women are distinct from those governing voice or speech. Men and women who are not married to each other cannot interact in the same manner as a husband and wife would, nor can their relationship be likened to that between two men or two women. Religion, by setting clear boundaries for interaction between the sexes, aims to instill piety, purity, and morality within society. Anyone who harbours doubts about these principles is likely to face issues with all aspects of their faith, and it is clear that they are misguided and corrupt. When it comes to the interaction between men and women, it is essential to emphasise the necessity of appropriate boundaries between them, which also extend to the nature of speech and communication.

The Necessity of Joy and Healthy Enjoyment for Women

Believing women can create happiness and joy for themselves through activities like singing. Many health issues among women, particularly those related to mental, emotional, and reproductive health, stem from nervous exhaustion caused by the pressures placed on women, who are expected to be workers in society, housemaids, and mothers, without the opportunity to express their femininity. If, God forbid, such a woman were to fall into sin, could we apply the punishment for adultery to her, simply because she has a marriage certificate?

A believer remains healthy when their life is full of vitality and joy, even in the face of difficulties and setbacks. On this basis, women should be empowered to bring joy, happiness, and delight into their homes, sharing the greatest satisfaction with their husbands, who should also find joy in their wives’ beauty and charm. Such satisfaction fosters a hopeful and peaceful life. Unfortunately, society often prevents women from embracing their beauty and living happily, reducing them to mere labourers rather than partners in marriage. It is unfortunate that many women suffer from physical ailments, such as back pain and anxiety, because they are overworked rather than being allowed to engage in their natural feminine roles.

If women sing for their husbands at home and society reaches a point where women are more at ease with their close family members, such as uncles or aunts, then they will not feel the need for external validation. When this emotional and physical closeness is nurtured within the family, there will be no craving for such attention outside the home, as there will be no emotional deprivation.

The Importance of Balance in All Matters

Although many things are permissible (halal) and some are forbidden (haram), this book mainly discusses what is permissible from a general standpoint, while acknowledging that balance should be observed. It is true that women’s singing and dancing are not inherently problematic, yet believers, especially those in higher spiritual ranks, should select what is appropriate for them based on their context. The guidelines presented here are aimed at a global audience, and those with higher spiritual status are expected to choose with greater discernment, as religious commandments vary according to one’s status and circumstances.

The Role of Women in the Qur’an

To counteract misguided sensitivities regarding the gender of men and women, we begin by examining the role of women in the Qur’an. In Islam, and in its sacred text, the Qur’an, women hold an important place. How issues related to women are depicted in the Qur’an is vital for understanding the Islamic perspective. For example, does the Qur’an mandate that women must silence their voices in front of non-related men? Is it forbidden for them to express themselves through movement or even speech, even in the presence of their husbands? Can women engage in social activities and take on public roles, or must they be confined to private spheres? The image of women presented in the Qur’an is foundational for understanding the status of women in society, for, if distorted, it could cause great harm, not only to women but also to the men who interact with them, as they are the ones who learn from and are raised by women.

Freedom in Interactions with Women

Islam encourages “freedom” in social interactions with women. The Prophets of God were free in their interactions with women, while maintaining piety. Upon examining the Qur’an, we find several examples that demonstrate this approach. Although many scholars have failed to adopt a Qur’anic stance on this issue, the essence of freedom in the Qur’an’s message toward women can be clearly understood.

Islam does not require that a woman’s voice or presence be hidden from the public, as some mistakenly believe. This view is not rooted in the Qur’an but is the result of societal pressures and misguided interpretations. Many scholars, though well-meaning, have veered toward this perspective due to external influences. Our aim is not to criticise them but to rectify the misconceptions and provide clarity based on the Qur’anic teachings.

In Islam, the status of women is clearly defined. However, some superficial thinkers, by lowering their status, overlook their position in existence and their role and power in society. On the other hand, Imam Khomeini, aligned with the prophets and divine saints, gave great importance and respect to women, restoring their social dignity. May the spirit of that heavenly traveler be forever joyful.

In order to highlight the Quran’s perspective on the voice of women and their presence in society, we refer to verses that recount the stories of Prophet Abraham and Sarah, Prophet Joseph and Zuleikha, Prophet Moses and the daughters of Shuayb, the Virgin Mary, and the Prophet Muhammad and his wives.

The Story of Prophet Abraham and Sarah

“And indeed, Our messengers came to Abraham with good tidings. They said: ‘Peace!’ He answered: ‘Peace, a people unknown.’ Then he turned to his household, and brought out a roasted calf. But when he saw that their hands did not reach it, he felt from them apprehension. They said: ‘Do not fear.’ And they gave him good tidings of a learned boy. And his wife was standing and laughing, so We gave her good tidings of Isaac, and after Isaac, Jacob. She said: ‘Woe to me! Shall I bear a child when I am an old woman, and this is my husband, an old man? Indeed, this is an amazing thing!’ They said: ‘Do you wonder at the decree of Allah? The mercy of Allah and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy and Glorious.'” [Quran 11:69-73].

The aforementioned verses illustrate that the heavenly messengers — angels of punishment — were so human-like that Prophet Abraham brought them food. This act of hospitality reveals that his wife, Sarah, was not merely confined to the kitchen, but also participated in the gathering and interaction with guests. Additionally, Prophet Abraham assisted his wife in preparing the food.

The verses further explain that the messengers did not only converse with Prophet Abraham but also addressed his wife, delivering the glad tidings of a son in her old age. Sarah engaged in conversation with them and was not hidden from them. She stood with the guests and laughed at their remarks about her, indicating an open and respectful interaction. Consequently, the practice of those who hide their wives from virtuous and upright guests deviates from the example set by the greatest prophets of God and the structure outlined in the Quran for the lives of His saints, leading to an inclination towards extremism.

If one were to argue that Sarah was an elderly woman, it is true that she was advanced in age, but she still had the vitality to bear children. The term “امرأته” (his wife) is used instead of “العجوزة” (the old woman), implying that she was not frail. The guests of Abraham, who even made Abraham uneasy, spoke freely with his wife, and Sarah laughed at their words. Human beings, as humans, are to engage in speech, discussion, and interaction, free from constraints on gender.

Thus, in the household of Prophet Abraham, both he and his wife conversed freely with guests without any barriers, unlike those who, through unwarranted sensitivity, limit human interaction.

The Quran indicates that both men and women share the capacity for speech and interaction, a fundamental aspect of their shared humanity. However, the Quran also advises moderation in speech, as seen in the verse: “So do not be soft in speech…” [Quran 33:32].

Excessive Prohibition and Incitement

Endless prohibitions and restrictions, rather than ensuring safety and security, often lead to corruption and destruction. This is because, on the one hand, “the soul is prone to evil” [Quran 12:53], and on the other, “Man is greedy for what is forbidden” [Quran 17:18].

In the upbringing of children, it is essential to avoid making them overly sensitive to these issues. Society has become overly cautious about women, akin to car alarms that react to the slightest noise, assuming it indicates an intruder. Similarly, if a woman’s voice is raised slightly, or even if she moves during morning exercises, it draws undue attention. This sensitivity is an ailment, indicative of improper upbringing. Such sensitivity does not appear in the lives of any of the great prophets, including Moses, Abraham, and Joseph, who exhibited a healthy, non-hypersensitive approach to interacting with women.

Seeing a woman, speaking with her, working alongside her in professional and social settings, or even laughing with her, is not inherently problematic. What is problematic is moral corruption, impiety, and neglect of appropriate boundaries. To correct such deviations, society must reduce its hypersensitivity towards women, ensuring that sexual desires are addressed within the framework of Islamic laws, thereby restoring societal health.

It is not uncommon for a man to warn his wife against opening the door to a stranger or speaking with someone who is not mahram (of non-marriageable kin), which can cause unnecessary anxiety, even in relations with close relatives. Such extreme sensitivities need to be removed without falling into neglect, immorality, or corruption. This issue is so acute that even politicians are not exempt from such concerns. There are instances where their religious zeal causes them to deny matters that Islam does not prohibit.

Moreover, a liberal educational approach does not imply that society must be free from sin. While some individuals may always have impure thoughts, in a healthy and liberated society, the occurrence of immorality should be rare, and society should not be deprived of its freedoms because of these rare instances.

The Story of Prophet Joseph and Zuleikha

In this story, we examine how Prophet Joseph interacted with Zuleikha to understand the noble approach in interacting with women, even when confronted with temptation. As explained by the philosopher Mulla Sadra in his works on love, people who are poets, writers, or naturally beautiful possess a pure disposition, whereas those who are grim and unartistic lack such qualities.

Among the prophets, only Prophet Joseph was falsely accused of immorality due to his unparalleled beauty. This connection between beauty and wisdom is significant; his beauty was so renowned that no other prophet would claim to be more handsome than him, even the Prophet Muhammad (PBUH) acknowledged Joseph’s beauty, stating, “I am more pleasant and sweet-tongued than Joseph” [Hadith].

It is important to recognize how Prophet Joseph, the most handsome of all prophets, dealt with the situation when Zuleikha, the queen, sought his affection. The Quran narrates:

“And when he reached his maturity, We gave him judgment and knowledge. Thus do We reward the doers of good. And she, in whose house he was, sought to seduce him. She locked the doors and said: ‘Come, you!’ He said: ‘I seek refuge with Allah! Indeed, He is my Lord, who has made my residence good. Indeed, wrongdoers will never succeed.'” [Quran 12:22-25].

Prophet Joseph, though tempted, chose to remain steadfast in his faith and resisted the advances of Zuleikha. This illustrates his virtue, and the idea that men and women should protect their dignity by avoiding inappropriate situations. Prophet Joseph’s response exemplifies how to handle challenging situations with wisdom, maintaining self-control, and always seeking refuge in Allah.

The Story of Prophet Moses and the Daughters of Shu’aib

(And when Moses came to the water of Midian, he found there a group of people watering their flocks. He saw two women keeping back their sheep. He asked, “What is the matter with you?” They said, “We cannot water until the shepherds return, and our father is a very old man.” So Moses watered their flocks for them, and then turned to the shade and said, “My Lord, I am in need of whatever good You may send me.” Then one of the two women came to him, walking shyly, and said, “My father is calling you, that he may reward you for having watered our flocks.” When Moses came to him and told him the story, Shu’aib said, “Do not fear. You have escaped from the wrongdoing people.” One of the daughters said, “O my father! Hire him, for the best one you can hire is the strong, the trustworthy.” He said, “I wish to marry one of these two daughters of mine to you on the condition that you serve me for eight years; but if you complete ten years, it will be from you. And I do not wish to make it difficult for you. You will find me, if Allah wills, among the righteous.”) [15]

• When Moses arrived at the well of Midian, he saw a group of people watering their animals. Among them, he noticed two women who were keeping their sheep back. Moses asked them, “What is your problem?” They replied, “We cannot water our animals until the shepherds finish, and our father is an old man.” Moses then watered the sheep for them, and afterward, he retreated to the shade and prayed, “My Lord, I am in need of whatever good You send me.” One of the two women then came to him shyly and said, “My father calls you to reward you for what you did in watering our flocks.” When Moses met with Shu’aib and shared his story, the prophet said, “Do not fear; you have escaped from the oppressive people.” One of the daughters then said to her father, “Father, hire him! The best person to hire is someone who is strong and trustworthy.” Shu’aib, the prophet, then said to Moses, “I wish to marry one of my daughters to you on the condition that you work for me for eight years. If you complete ten, it will be by your choice. I do not wish to make it difficult for you. You will find me, God willing, among the righteous.”

Relationships Between Single Young People

In this story, the interaction of Prophet Moses, who is a single young man, with the two daughters, who are also unmarried, is presented. The two daughters were taking care of their sheep and, importantly, they did not approach the well to draw water until the male shepherds had finished. While Moses was a prophet and infallible, as he looked around the well, he noticed the two women and understood that they had a problem. His look was driven by a sense of moral freedom, tempered with piety. Unlike those who look with deceit or hypocrisy, Moses’ gaze was respectful and pure.

Sharia (Islamic law) encourages lowering the gaze, not closing the eyes altogether. Lowering the gaze is about refraining from looking intently or inappropriately, not about blindness. This principle also extends to how men and women should interact, ensuring that any engagement remains within the bounds of decorum and propriety.

Moses’ approach was direct and polite: he asked the two women, “What is the matter with you?” His inquiry was made with full awareness and consideration. In a society where modesty and propriety were observed, there was no issue with Moses addressing the women respectfully, and they did not respond with rudeness. They explained their situation calmly and with dignity, showing an example of polite interaction between a young man and young women in an open and virtuous society.

The Social Role of the Daughters of Shu’aib

In this story, the two daughters mention that their father, a man of social standing, is too old to tend the sheep. This prompts the question: why did Prophet Shu’aib not take the sheep himself but instead assigned the task to his daughters? This is not a criticism of Prophet Shu’aib but rather reflects his progressive nature and the open-mindedness of his society. The work of shepherding was something the daughters were allowed to do, and they performed it in a dignified and professional manner, engaging with Moses appropriately.

Unfortunately, in some conservative communities today, few religious families permit their daughters to work outside the home. This is often seen as a barrier to their independence and development. Thankfully, since the Islamic Revolution, there has been significant progress in encouraging women, especially students, to develop personally and rediscover their human dignity.

Faith-Based Father-Daughter Relationship

One of the daughters approached Moses to guide him to her father and inform him that Moses would be rewarded for his help. This was done respectfully and with a sense of purpose, not in an inappropriate or frivolous manner. When Moses met Shu’aib, he shared his story, and Shu’aib reassured him that he had escaped the wrongdoers. One of Shu’aib’s daughters praised Moses for his strength and trustworthiness, recommending that her father hire him. In this moment, the father, instead of rebuking his daughter, accepted her suggestion with wisdom and decided to hire Moses.

If this story took place in modern times, people might question why the daughter would speak up in such a manner, suggesting a marriage proposal to her father. However, this interaction demonstrates a society where modesty, respect, and freedom of speech coexisted in a healthy and balanced environment.

Simple Marriage Proposal

Shu’aib then proposes that Moses marry one of his daughters on the condition that Moses works for him for eight years, and if he chooses to extend it to ten, it will be at his discretion. This simple and straightforward approach to marriage, where the dower is Moses’ work, indicates that the essentials of marriage—commitment, respect, and mutual understanding—are more important than complex rituals or material wealth. This is a stark contrast to the complicated and often prohibitive marriage practices seen today, where legal, financial, and social hurdles make it more difficult for young people to marry.

The Case of Maryam in the Quran

In the Quran, God refers to Maryam (Mary) 34 times, but never by the name of her son, Isa (Jesus), emphasizing her individual dignity. This reflects the idea that women, like men, have the right to be named and honored as individuals in their own right. The Quran rejects the idea that women should be hidden or reduced to their roles as mothers or wives.

This respect for women is further demonstrated in the Quranic verse that refers to Maryam’s chastity and purity as a symbol for the world. It emphasizes that societal purity is rooted in respect for women and their roles as individuals. The Quran also ensures that both men and women maintain their dignity, urging the observance of modesty and moral conduct for all.

The Battle of Mubahala in Islam

After the call for the People of the Book (Christians) to embrace Islam, and their refusal, the Prophet Muhammad (PBUH) proposed the event of Mubahala, where both sides would invoke a curse if they were lying. In this event, the Prophet took his family, including his daughter, Fatimah, to participate. The Quran specifies that women are mentioned alongside men, showing equality in dignity. The Prophet’s bringing of his daughter to this significant event underscores the importance of women in public life and their active participation in pivotal moments of faith.

The story of Prophet Moses, his encounter with Shu’aib’s daughters, and the larger principles of Islam highlight the importance of freedom, respect, and the preservation of personal dignity for both men and women. In these teachings, the values of modesty, honesty, and mutual respect guide human interactions, whether in the context of marriage, work, or social engagement.

The Women of the Prophet (PBUH) and Their Distinction

“O wives of the Prophet! If any of you commits a blatant sin, the punishment for her will be doubled twofold.” (Quran, 33:18).

This verse acknowledges the distinction of the wives of the Prophet (PBUH) compared to other women due to their direct relationship with him. It warns them that if they commit a clear and evident sin, their punishment will not only be singular but doubled. This is because of their proximity to the Prophet (PBUH). However, sins that are not openly manifest do not carry this explicit warning. Otherwise, no woman would dare marry the Prophet (PBUH).

It should be noted that sins are categorized as either evident or non-evident. An evident sin is one that is openly manifest, and the verse specifically refers to this type. Such evident sins are considered “immoral” or “disgraceful acts” (fahisha mubayyina), which could have severe consequences for the individual involved. A clear example can be found in an incident involving one of the Prophet’s wives, who went missing several times. Enemies exploited this event, leading to widespread negative propaganda against the Prophet’s wife, which resulted in political turmoil. This event was similar to the case of an aircraft malfunctioning or undergoing an emergency landing, which adversarial media outlets exploit for negative purposes.

The verse “O wives of the Prophet! You are not like any other women…” (Quran, 33:19) underscores the unique status of the Prophet’s wives. While they are women like others in terms of gender, their status as the wives of the Prophet (PBUH) grants them special responsibilities and limitations. They are expected to uphold higher standards due to their proximity to him and must avoid engaging in behaviour deemed inappropriate for women of their status.

This distinction is not limited to the wives of the Prophet (PBUH) alone, but also applies to other women who are similarly related to prominent religious figures. Just as the wives of the Prophet (PBUH) are granted spiritual and material benefits due to their relationship with him, they are also subject to certain limitations as a result.

The Quran also provides guidance for all women, not just the wives of the Prophet, on issues like modesty and interaction with men. One such example is the verse that advises women to draw their outer garments close to themselves to prevent unnecessary attention and avoid harassment: “O Prophet, tell your wives, daughters, and the women of the believers to draw their cloaks close to themselves” (Quran, 33:20). This teaches a principle of modesty that applies to all women, not just those in the Prophet’s household.

Furthermore, the verse, “And they ask you about women. Say, ‘Allah gives you a ruling concerning them…” (Quran, 4:21) highlights the wisdom and guidance from Allah regarding the treatment of women, especially in matters like marriage, guardianship, and justice. Men are reminded to act justly and avoid oppressing women, despite the power dynamic that might exist between them.

The Role of Men and Women in Islamic Teachings

“Men are the protectors and maintainers of women because Allah has made one of them to excel the other, and because they spend of their wealth” (Quran, 4:34).

This verse establishes the concept of qawama, where men are entrusted with the financial and managerial responsibilities for women. However, this does not imply that women are weak or inferior; rather, it highlights the complementary roles of men and women within the family structure. The role of a man in a family as the provider and protector does not detract from the value or capabilities of women. It is a responsibility and a leadership role granted to men, but it does not signal the inherent weakness of women. Women possess their own strengths and qualities that contribute significantly to the balance of family and society.

Islamic teachings acknowledge the importance of preserving modesty, dignity, and respect within social interactions between men and women. There are also detailed instructions on how men and women should behave during specific circumstances such as menstruation. For example, the Quran advises that “And they ask you about menstruation. Say, ‘It is an impurity, so keep away from women during menstruation, and do not approach them until they are purified” (Quran, 2:222). This regulation ensures that both parties maintain respect for each other’s natural cycles and that proper decorum is observed in all interactions.

Gender Relations and Social Responsibility

The Quran also acknowledges the human inclination toward desires, stating: “Beautified for people is the love of that which they desire—of women, sons…” (Quran, 3:14). This reflects the natural human inclinations, but also reminds individuals to regulate these desires in accordance with the guidelines of Islam to maintain societal harmony and individual purity.

Conclusion

In summary, the Quran highlights both the distinct responsibilities and privileges of the wives of the Prophet (PBUH) while also providing broader guidelines for women and men in society. The relationship between men and women in Islam is one of mutual respect, with complementary roles that are designed to promote justice, harmony, and moral integrity. The importance of modesty, respect, and the proper management of desires is emphasized, with the aim of creating a balanced and ethical society where the dignity of both men and women is upheld.

Islam and Gender Differences in Social Activities

Islam, in essence, does not differentiate between men and women in terms of social activities but discusses the manner and extent of their involvement. Just as it does not differentiate between the two genders when it comes to spending resources for the defense of the faith, the Qur’an directs both men and women to engage in battle and be involved in societal issues. Of course, this engagement should take place within the bounds of modesty, purity, piety, and religiosity. The Prophet Muhammad (PBUH) took women, including his wives, along with him during wars. In general, those who are capable, if they take their wives along and the wives willingly accompany them, can achieve the sentiment of: “One warrior is better than a hundred thousand.”

The result of the aforementioned verses is that “freedom” is a fundamental principle in religious culture, which over time has been replaced by rigidity, intolerance, and baseless zeal, eroding its natural place. This approach to women has led to the emergence of psychological issues and extreme sensitivities towards both genders. These problems, exacerbated by the influx of Western culture—immersed in nudity, sex, and violence—ultimately result in deviation and negligence in the long run.

The Necessity of Women’s Presence in Society

In the book “Woman: The Eternal Victim of History,” we have extensively discussed that women are primarily domestic and then social beings, while men are social first and domestic second. Hence, neither the social nor the domestic sphere should be taken away from either gender. Each should participate in the society and home according to their needs and capacity. However, beyond this, it must be emphasized that there are numerous necessities today that demand women’s involvement in society. These include education, university studies, legal cooperation, health and medical services, and the sale of female-specific products, so that women can become independent and self-sufficient. However, as we will discuss, women should work part-time in society, not for a full eight hours, so that they are not exhausted when they return home and can maintain their ability to manage their marital and household responsibilities. We will later discuss the types of jobs exclusively suited for women, jobs that are forbidden for men to do.

Unrest and the Homebound

It is necessary to mention that keeping women confined to the home too much causes them unrest, and the result of this unrest is that it drives them to want to leave the house entirely, prioritizing their social roles over their domestic ones. This situation is dangerous as it disrupts their natural role and pushes them into extremes, leading to the destabilization of the family unit.

Healthy and Modest Social Interaction

In their social interactions, both men and women should avoid excesses and maintain modesty. It is evident that any form of excess or short-sightedness in this major issue will have irreversible harm on the society. Some have fallen into excess and, in speaking with women, do not even look at them, focusing instead on the flowers of the carpet or the blue of the sky. Others have gone to the other extreme, scrutinizing every detail of a woman’s face to the point of counting her eyelashes with their gaze. Both of these extremes are contrary to the religious culture, particularly the Qur’an, which establishes precise boundaries for looks. The Qur’an advises men to “lower their gaze” and forbids sharp or prolonged staring, as it says: (Say to the believing men that they should lower their gaze and guard their private parts) [24:31]. The Qur’an does not say not to look at all, but rather to avoid staring and excessive gaze.

Just as Luqman advised his son not to speak loudly but to speak gently, (Lower your voice, for the harshest of voices is the braying of donkeys) [31:19], the Prophet (PBUH) and the Imams followed this principle, and we should not assume that they made things unnecessarily difficult for themselves or others. In the Prophet’s life, for instance, when a woman selling perfume visited him, he was pleased and conversed with her. She asked him questions, sometimes mentioning her husband, and the Prophet (PBUH) did not make things difficult for her. However, in the history of some Muslims, a man might divorce his wife simply because a stranger saw her clothing on a line, while in contrast, a man whose wife has committed a sin may weep to allow her freedom, instead of showing jealousy. These examples illustrate the extremes of excess and deficiency in zeal.

The Role of Women in Society According to Islamic Narrations

Some narrations advise keeping women in the home and preventing their interaction with strange men. This advice covers all aspects of a woman’s existence, including her voice. Based on this, these narrations can be referenced for the prohibition of women singing in public, even if a strange man hears their voice. However, by analyzing these narrations, we see that Islam offers a nuanced perspective on the role of women in society, one that is compatible with their natural and psychological characteristics.

The Role of Women in Family and Society: Insights from Islamic Teachings

The Ring of Life: The Role of Women

“One of our companions, narrated from Ahmad ibn Muhammad ibn Khalid, from Noah ibn Shu’aib, he said: Imam Al-Sadiq (as) said: ‘Whenever Ali ibn Al-Husayn (as) would receive his son-in-law or the man engaged to his sister, he would spread out his cloak for him, seat him on it, and say: “Welcome to the one who relieves the burdens and covers the faults” (al-Kafi, vol. 5, p. 539).’

Imam Al-Sadiq (as) said that the practice of Imam Ali ibn Al-Husayn (Zayn al-Abidin) (as) was that when a man, engaged to his daughter or sister, would come to him, he would spread out his own cloak and seat him upon it. Then he would say: “Welcome to the one who takes care of the family’s responsibilities and protects the dignity.” This narration highlights two fundamental pillars essential for the success of married life: one is the need to manage family life properly while preserving the dignity of both women and men, and the second is the importance of honouring and safeguarding the honour and reputation of the family.

The woman is seen as the “precious gem” of the household, and this principle emphasizes the necessity of maintaining her security and dignity in her role within the family. There is no mention, however, of the need to restrict women to domestic spheres or limit their social interactions.

Women as Weak and Honourable Beings

It has been narrated that Muhammad ibn Ali ibn Al-Husayn said: “Women are weakness and vulnerability; cover their weakness by silence, and cover their vulnerability by keeping them within the confines of their homes” (al-Kafi, vol. 5, p. 539).

Prophet Muhammad (PBUH) stated: “Women are weakness and honour; heal their weakness with silence, and protect their honour by keeping them within the house.”

These two narrations characterise women as being “weak,” but this “weakness” does not imply incapacity or inferiority. Rather, it denotes a protective, nurturing nature, similar to the concept of the woman as the “fragrance of life” in the household—”The woman is a fragrant flower, not a warrior” (al-Kafi). Women are seen as the cherished fruits and jewels of the home, in need of protection and care, and the best safeguard is the warm and loving environment of the home and the embrace of their husbands.

When a woman feels secure within her home, she will be less prone to objections and will find contentment in her role, leading to a natural and dignified silence. This silence comes not from a lack of self-expression or agency, but from the noble nature of both the man and woman. Importantly, silence in some contexts is not to be confused with oppression, and sometimes the need for reform in society requires outspoken advocacy for what is right. This is not about silencing women or suppressing their voices.

The Misinterpretation of Women’s Seclusion and Silence

“The correct interpretation of the notion of keeping women secluded, particularly in light of historical narratives, is not about restricting their presence in social or professional settings. Rather, these narrations addressed women in a historical context where they were vulnerable, particularly slaves or women associated with opponents of Islamic governance, who were often exposed to exploitation. The prevailing cultural norms of pre-Islamic Arab society often imposed oppressive roles on women, restricting them from speaking, working, or engaging in public life.

The key point is that these narrations are concerned with women who lived in a context where their safety and dignity were compromised. They were often treated as property or objects of desire, and as such, their “weakness” and “vulnerability” were aspects of their lack of protection and security. These narrations do not speak to the condition of contemporary women who are educated, independent, and contributing to society in various professional spheres.”

Women and the Role of the Home

Ali ibn Isa narrates in Kashf al-Ghummah from the book of news of Fatimah (PBUH) by Ibn Babawayh that Ali (PBUH) said: “We were sitting with the Prophet (PBUH) when he asked, ‘Tell me, what is best for women?’ We were unable to answer and left. I returned to Fatimah (PBUH) and told her what the Prophet (PBUH) had asked, and none of us had known the answer. Fatimah (PBUH) replied, ‘I know the answer: The best thing for women is that they should neither see men nor be seen by men.’ I returned to the Prophet (PBUH) and told him that Fatimah (PBUH) had the answer, and the Prophet (PBUH) was pleased and said, ‘Fatimah is a part of me'” (al-Kafi).

In this narration, Fatimah (PBUH) reveals the importance of women maintaining modesty and seclusion. This idea can be seen in the context of an early society where the roles of men and women were strictly defined, and the social environment was not conducive to women’s public participation. Importantly, this does not preclude appropriate social interaction for women in the modern world, where they have the opportunity to engage in public life in a balanced way, provided it does not compromise their primary role within the family.

The Nature of Women’s Social Role and Contributions

With regard to the present-day context, the narratives of women as weak or fragile apply to a specific historical setting where women did not have the same access to education, employment, or social independence that modern women enjoy. Today, women are not “weak” in the sense intended by these early narrations. Instead, they are capable of fulfilling their roles within society in ways that maintain their dignity and contribute to the welfare of the community.

In modern times, women can excel in various fields, including medicine, education, and leadership. Islamic teachings support women’s participation in these fields, but with the understanding that their primary responsibility lies in maintaining the well-being and sanctity of the family unit.

Conclusion

It is crucial to understand that these narrations reflect the specific socio-historical context of early Islamic society and are not universally applicable to contemporary women. Modern women, with the opportunity for education, professional development, and a secure and respectful environment, should not be viewed as weak or incapable. Rather, they should be seen as active contributors to both the family and society, maintaining a balance between their domestic roles and social responsibilities.

Women Taking Responsibility for Their Own Work

If women do not take control of their own work, several aimless young men will end up selling women’s lingerie in boutiques, which is a disgrace for a religious society and shameful for Muslims. The Islamic Consultative Assembly must legislate a law that clearly defines jobs entirely for women and those strictly for men, determining the gender of the salesperson based on the goods being sold.

Prohibition of Women’s Professions for Men

Our ruling on this matter is that professions exclusive to women are prohibited for men. Despite the availability of opportunities for women to take on their special professions, men should not select such work for themselves. Executing bodies, as well as Muslims, must deal with such individuals to ensure that some of the corruption caused by these practices is eliminated from society, and the religious integrity of the community is not lost. Defining professions in this way means that any man or woman who acts contrary to this rule by entering spaces designated for the opposite sex is corrupt.

Instead of belittling women and forcing them into servile or cleaning jobs, society should assign them professions suited to their nature, such as goldsmithing or selling women’s clothing. Women themselves must pursue their rights in this regard. Unfortunately, over two decades after the revolution, no significant action has been taken. If someone conducts a survey today, they will find that much of the corruption stems from boutiques, some of which are linked to foreign agents and operate as corruption rings, spreading not only sexual corruption but also cultural decay. Some of these establishments even distribute illicit drugs. If women work in such places, female customers will easily find appropriate clothing without the need to change it multiple times due to its size or length.

When a society is not governed by religious values, it leads to numerous irregularities. To overcome this, the society must be guided by religious principles and brought to the path of pure Sharia. Women should not see themselves as inferior or small; instead, they must build self-confidence, discard feelings of inadequacy, and earn the trust of society. This way, women can confidently approach their fellow women, not fear female drivers and doctors, and demonstrate their skills and expertise in their respective fields.

However, since public chastity in society is not at an acceptable standard, women cannot fulfill their role in society without the accompaniment of their close male relatives, who must ensure their safety. Without this, their presence in society will be like wires from the live and neutral phases coming into contact, causing stagnation and harm to the societal fabric and to women’s standing in society.

Grand Planning for Society’s Future

The macro-level planning of society must be such that women will eventually be independent in their professions, just as men should be. Religious scholars must issue fatwas on these matters to prevent the situation from reaching a point where members of society issue practical plans and fatwas on these issues. Although this requires considerable jurisprudence and sociology, what is essential is the preservation of public chastity and the dignity of both women and men.

Women in Acting

If a society is healthy and follows chastity as its model, its women can become actresses and appear before directors’ cameras, taking on familial roles. Even in such a society, where chastity prevails, if male and female actors use romantic language while performing their roles, it is permissible because they are not intending to deliver a message. However, if actors and actresses use these words in their appearance while secretly delivering an intended message, their actions would be forbidden.

An actor must be like a butcher or tailor: after finishing their work, a butcher cleans their hands before going home, and a tailor puts down their needle before going home, without carrying any evidence of their work with them. Similarly, an actor should cleanse their mind when leaving the set and return home. If this is not the case, the individual is mentally ill, and this illness makes the profession of acting forbidden for them. The prohibition arises due to this weakness within the individual.

Today, it is sometimes seen in films that male and female characters speak to each other with such allure and use provocative, seductive language that cannot even be found in the worst cabarets or parties, all while the setting promotes a consumerist culture. This influences not only women but also men, sometimes cooling the warmth of certain family relationships. This issue is not related to sound but to the prevailing culture in society.

Conclusion

Based on the analysis of the hadiths mentioned earlier, it can be said that these hadiths do not confine women to their homes nor forbid their rightful presence in society. Women are free to pursue any social activity they are capable of, provided it is reasonable and not based on indulgence, exploitation, or unethical behavior. Women may also use their voice for singing and non-specialized musical performance, as long as it does not disrupt the public health and chastity of society.

Hadiths on Female Singing and Lamentation

There are a group of hadiths that directly refer to the prohibition of female singing. However, there are also hadiths that deem it permissible. We will first analyze the hadiths that prohibit female singing and then discuss those that allow it. It should be noted that the number of hadiths that permit female singing is extensive, as detailed in Volume 3 of our study. The basic principle, according to religious texts, is that the voice of a woman is not inherently problematic.

As such, proving the permissibility of female singing does not require additional evidence. Instead, those claiming its prohibition must provide proof. We have thoroughly analyzed the arguments for the prohibition of female singing in this book and have concluded that such arguments are insufficient to establish its prohibition.

Of course, Imam Ali (peace be upon him) and indeed any aware individual, upon looking at these women, would realize that these slave women are infamous, and their appearance indicates this fact. Gaining awareness of this does not require the use of divine knowledge. Imam Ali (peace be upon him) was aware of this, but the question arises as to why he would ask such a question. The answer to this question must be sought in discussions of wilayah (guardianship), and this narration is crucial and insightful in that context. It is worth briefly mentioning that among these failed and sometimes broken-hearted women, there may be some who, if they find a worthy protector, could regain their well-being and be saved.

In summary, this narration introduces the infamous women and slave women who earned their livelihood in the “House of Music” (Bayt al-Ghina). However, it does not imply a prohibition on listening to music or engaging in music-related activities for a believer or Muslim who avoids mixed dancing and other prohibited activities.

If, today, there are women and groups engaged in immoral dancing and singing alongside it, their singing and music would be considered forbidden (haram). However, from this narration, it cannot be concluded that if a virtuous, committed, and chaste woman sings for her husband or even dances, this would be problematic. Likewise, the absolute prohibition of music and singing cannot be inferred from this.

This narration mentions an elderly woman who, along with two slave women, was involved in earning a living through this practice. In fact, this elderly woman herself had previously engaged in this profession and now, having retired, was similar to a modern-day brothel keeper, and her work was also prohibited. As the elderly woman, due to her old age, was no longer able to sing, dance, or engage in immorality, she had trained two slave women to continue this work, thus satisfying her own desires. It is clear that the singing and music of these women, under such circumstances, would be prohibited. The most certain prohibition lies in this situation, and beyond this, it does not extend, as it must be noted that in any analogy, the outcome depends on the weakest premises.

It can be said that this elderly woman, having knowledge of the Imam’s (peace be upon him) character, might have meant to say, “I sell them, but not to someone like you,” indicating that these women are suitable for certain people, not for those like you. Alternatively, it could be inferred that since these slave women were dancers, corrupt, and involved in immorality and singing, and the elderly woman knew the Imam’s high level of faith and purity, she might have meant that these women were fit for a place like the “House of Music” but not for someone of the Imam’s stature.

We will continue to demonstrate that if a woman, without falling into corruption or immorality, and without engaging in sinful acts or singing wrong or futile lyrics, while maintaining Islamic modesty, sings or plays an instrument, there is no issue. The narrations prohibiting this do not apply in this case.

Section Four: Narrations on the Permissibility of Women’s Singing

Permissibility of Singing

• Muhammad ibn Ya’qub, from several of our companions, from Ahmad ibn Muhammad, from al-Husayn ibn Sa’id, from Ali ibn Abi Hamzah, from Abu Basir, who said: I asked Imam al-Sadiq (peace be upon him) about the earnings of female singers. He said: “The one who is visited by men is prohibited, but the one invited to weddings is not problematic. This is based on the verse of Allah, the Exalted: ‘And among people are those who purchase vain speech to lead people astray from the way of Allah.'”
• Abu Basir narrates that I asked Imam al-Sadiq (peace be upon him) about the ruling on the income of female singers. Imam replied: “The singer visited by men is prohibited, but the singer invited to weddings is not problematic. This ruling is derived from the verse: ‘And among people are those who purchase vain speech to lead people astray from the way of Allah.'”

Arabic Social Context

In understanding these narrations, it is important to consider the historical context of the time and the societal customs prevalent among the Arabs. Arabs, due to their strong sense of honour, did not conduct their weddings with mixing of the sexes.

An analysis of such narrations shows that the Arabs had two types of joyful gatherings. One type was like a cabaret or dance hall, where there was wine and mixed dancing, and corrupt men would attend these gatherings. The women, who were also corrupt, would dance and sing for the men. However, these same men, despite their debauchery in such environments, would guard their wives closely and would not allow anyone else to see them. Even today, in regions such as Kuwait, Dubai, and Saudi Arabia, there are active cabarets where mostly non-Arab women work. These are separate from the joyous wedding gatherings, where the Arabs showed honour by keeping their women away from the gaze of non-mahrams (unrelated men).

This narration acknowledges the existence of these two different types of joyful gatherings at the time and permits singing in gatherings where Islamic rules are upheld, distinguishing them from gatherings marked by corruption and mixing.

In summary, this narration supports the permissibility of female singers performing in environments free from corruption. The act of holding a wedding does not serve as a blanket permission to legitimize all forms of immorality. Even in weddings, the boundaries of religion and Islamic observances must be maintained.

Imam al-Sadiq (peace be upon him), by clearly distinguishing between permissible and impermissible singing, says: “The one who is visited by men is prohibited,” and with this condition, he specifies the prohibited form of singing. He also advises against mixing and the entry into cabarets, dance halls, and houses of music, as described earlier. He then points to joyous occasions and says: “Female singers invited to weddings are permissible,” affirming that wedding traditions are meant to be joyous, and the use of lawful entertainment is acceptable.

Given this explanation, the esteemed reader will realize that there is no contradiction or conflict between these two categories of narrations; they are all in harmony with each other, and none of them were issued under the guise of Taqiya (dissimulation), but rather all convey their true meaning.

The narrations state, “And those who are called to the weddings, there is no harm,” which makes no mention of the buying and selling of concubines, but rather deems their earnings permissible. In this narration, it is argued that if they are invited to a wedding, their fee is acceptable, but it is not allowed for men to enter into their presence. This narration deems some forms of singing permissible and others forbidden, while both instances refer to the same form of singing. Thus, it becomes clear that the issue at hand is not whether singing is forbidden or allowed; rather, it concerns two different rulings for different circumstances that render the singing prohibited.

Today, if women sing, clap, and dance in women’s gatherings, there is no issue, especially if we provide them with appropriate role models, offer them songs with noble content, critique the potential harms and issues, and steer them away from heedless performances.

Of course, any gathering that takes place outside the boundaries of Sharia is the responsibility of religious authorities and educational institutions, as they have not designed appropriate and Sharia-compliant role models for the youth.

Engineering Happiness and Joy

This narration conveys that for celebrations and weddings, we must establish appropriate methods and models, removing what is forbidden in a rational, logical, and customary manner. Believers should first consider the legitimate freedoms of young people in celebrating and organizing joyous events, discard unlawful precautions, and within the permissible boundaries, design diverse models for society. Achieving these two aims requires complete knowledge of divine rulings and active, dynamic management and taste, especially since we live alongside the noblest of people. However, we should not deprive such a noble society of legitimate successes and make them ill with rigid thoughts. Narrow-mindedness would deprive a woman, who has been granted a beautiful and flexible body by God, of her ability to enhance her husband’s success moment by moment and to captivate him, reducing her merely to a large body good only for cooking and cleaning, making life bitter for both partners.

Success and Parenthood

Success, pleasure, and intimacy are fundamental in the life of a married couple and the foundation of parenthood. If intimacy is achieved with vigor, the child resulting from it will be strong, capable, and full of vitality. Just as the Islamic community needs tears, it also requires joy and happiness, and both sorrow and joy must be balanced in the human psyche to maintain moderation. Excessive joy beyond what is necessary or proportionate leads to harm, just as excessive sorrow that surpasses moderation results in depression.

The Ruling on Women Singing for Men

What is clearly conveyed in the mentioned hadith is that a woman singing for women is permissible. However, upon considering this narration and similar ones, it becomes apparent that there is no harm in a woman singing for non-mahram men. What is forbidden is not the woman’s voice itself but the circumstances in which it occurs, particularly when it accompanies one of the forbidden acts. The phrase “and when men enter upon them, it is forbidden” indicates that it is not the woman’s voice per se that makes singing forbidden, as it would have been impossible for a woman to sing in a wedding ceremony within the homes of Arabia at the time without her voice reaching non-mahram men.

Women’s Singing in Religious and National Celebrations

Based on the criterion outlined in this narration, the permissibility of women’s singing can be extended to other joyous occasions, including Eid al-Fitr, Eid al-Adha, birthdays, and initiation ceremonies. Imam al-Sadiq 7 is presenting a principle or rule here, not an exception to the forbidden; since what is forbidden is not subject to exceptions, and such exceptions would require a broadening of the prohibition, which would be undesirable.

Islam permits singing in celebratory gatherings not because people in such gatherings sing, play, and dance without the approval of the lawgiver and the lawgiver had to permit it in this case, but rather because singing and music are not inherently forbidden in Islam. Islam has never opposed legitimate joy, singing, or dancing. What renders singing forbidden is the outcome it produces—namely, the decay of religion, the promotion of immorality, or the propagation of falsehood.

Nudity as the Primary Cause of the Prohibition of Singing and Music

What makes a woman’s singing forbidden are the sinful practices often associated with women performers, particularly nudity. A study of modern cabarets or parties reveals that singing and dancing by women are impossible without nudity, and singing in a provocative, enticing manner cannot be separated from promoting vice and drunkenness, which are clearly forbidden in Islam. The prohibition is not based on the mere act of singing but on the sinful behaviors that often accompany it. If a woman sings with proper covering and does not use corrupt or lustful lyrics, there is no reason to consider her singing as haram. The narrations in question target women who are indecent or naked, and the ruling applies definitively to such cases. In other situations where a presumption of prohibition might exist, the principle of innocence should apply.

The reason why the singers in this narration are described as naked is clear from the historical, sociological, and psychological evidence. Without undressing, these women cannot perform, and without performing, they cannot dance. The psyche of a woman in such contexts seeks to attract men to herself, and she would go to great lengths—flirting, gesturing, and seducing—to captivate them. Islam, with its precise boundaries, restrains such behavior.

In early Islam, the music and dance market was dominated by corrupt and disreputable individuals, and women’s dancing would attract clients who, in turn, would encourage each other in all sorts of debauchery. Hence, such performances were prohibited. However, with changing circumstances, Muslim women can sing, provided there is no compelling reason for the prohibition. This has a positive and widespread effect in today’s world, reclaiming the space that had been taken over by anti-revolutionary exiles and even offering an opportunity for their reform and repentance. Thus, music, art, and performance can be integrated into Islamic culture as instruments to promote public health, religious practices, and the advancement of society, not as tools of subversion.

The Scope of Women’s Melodies

The ruling on the permissibility of women singing encompasses two principles: the general permissibility of singing and the principle of equality between men and women in the absence of specific evidence to the contrary. There is no distinction between women singing the Qur’an, calling the adhan, composing poetry, or performing melodies; a woman can sing for everyone in the world to hear, provided she observes Islamic modesty and avoids promoting immoral, corrupt, or seductive content. However, if she violates these conditions and sings in a nightclub, party, or any venue of corruption, it indicates that society is still in its infancy and has not matured intellectually, and thus her singing would be forbidden.

Heavenly Melodies of Women

Muhammad ibn Ali ibn al-Husayn narrated: A man asked Ali ibn al-Husayn 7 about purchasing a slave girl with a beautiful voice. He replied: “What is wrong with you if you purchase her, as she would remind you of paradise.”

It should be noted that Imam Zayn al-Abidin 7 does not say, “there is no harm in it,” but instead uses the expression, “what is wrong with it,” implying that there is no issue with purchasing such a woman, especially since she would remind you of paradise.

However, attention should be given to how a beautiful voice reminds one of paradise. The entire concept of paradise is an enchanting melody; unlike the world, which is filled with discordant sounds. The righteous see all dissonance as melody. Thus, the beautiful voice of the slave girls is what reminds one of paradise, as beautiful voices are generally paired with beautiful faces.

Music and Release from Distress

It should be noted that the worldly entanglements of materialism—distractions, sleeplessness, greed, fear, anxiety, and psychological tension—are all examples of the torments of hell. The sound of beautiful voices serves as a release from these burdens, raising the individual to a higher, more spiritual realm and reminding them of paradise. Of course, this does not mean the paradise of Eden but rather evokes the memory of paradise, leading one to aspire to it.

Islam encourages people to visit graves during times of worldly distress, as the experience helps them transcend material concerns and find inner peace. This, in turn, naturally leads to the remembrance of the afterlife.

Consideration of Common Custom

• Muhammad ibn al-Hasan, through his chain of narrators, relates from Ahmad ibn Muhammad, from al-Barqi, from Abdullah ibn al-Hasan al-Dinuri, who said: “I asked Abu al-Hasan (peace be upon him): ‘May I be sacrificed for you, what do you say about purchasing and selling a Christian slave from a Christian?’ He replied: ‘Buy and sell.’ I then asked: ‘What about marrying her?’ He was silent for a moment, then looked at me and said in a soft tone: ‘It is permissible for you.’ I said: ‘May I be sacrificed for you, what about purchasing a female singer or a slave girl who can sing well, intending to earn a living from it and nothing else?’ He replied: ‘Buy and sell.'”
• I asked Imam al-Ridha (peace be upon him) about a Christian slave woman whom I would buy from a Christian. The Imam replied: ‘Buy her and sell her.’ I then asked: ‘Is it permissible for me to marry her?’ The Imam remained silent for a while and then looked at me, softly saying: ‘It is permissible for you.’ I said: ‘May I be sacrificed for you, is it permissible for me to buy a singer or a slave girl who is skilled in singing, intending to earn a living and nothing else?’ The Imam responded: ‘Buy and sell.’

The phrase “وقال: شبه الإخفاء هي لك حلال” can be interpreted as follows: After a brief silence, the Imam said that it is permissible, similar to temporary marriage (Nikah al-Mut’ah), in such a way that there are no issues, and it is permissible for you.

In this inquiry, it should be noted that the narrator is not asking if they should buy the women to make them sing, as they were already aware that it is not allowed to do anything unlawful. They also mentioned that the Imam had previously permitted such acts, and now they were asking if they could purchase and sell such women for lawful work, even though they were unsure of how others would use them. The Imam answered that the purchase and sale are permissible, and the narrator’s ignorance of the women’s usage does not change this.

The sale of singers or slaves is permissible, much like the sale of satellites, computers, or internet subscriptions, which can have both lawful and unlawful uses. Therefore, selling these items to someone whose usage is unknown does not carry any issues. However, during times of oppression, such as under the corrupt regime of the Shah, the use of such technology could be predominantly sinful, making its sale impermissible. Similarly, the sale of grapes is lawful unless their predominant use is for producing alcohol, in which case it becomes forbidden. Satellite usage can have both lawful and unlawful aspects. If a society has not adequately learned foreign languages, especially English, and they engage in media consumption that promotes moral decay or heretical views, then the act becomes problematic.

Furthermore, certain consumables like opium or tobacco are known to primarily impact the poor, leading them into addiction and thus making the sale of such items to them impermissible.

With this analysis, it becomes clear that narrations condemning the income of female singers or cursing them likely refer to those who do not observe religious principles, engage in immoral performances, or are involved in sinful acts.

The Culture of Temporary Marriage

An important point derived from the Imam’s statement on temporary marriage is the importance of preserving social customs. While actions that may be socially disliked but are in themselves good should be avoided in public, they are permissible in private, provided that security and privacy are maintained, as the Imam suggested.

Temporary marriage (Nikah al-Mut’ah) is one of the best solutions to combat sin and immorality, preserving public chastity. Unfortunately, in practice, society, following Western norms, views fornication as permissible and temporary marriage as forbidden, although adherence to divine teachings ensures protection from sin.

Permissibility of Earning Through Mourning Songs

• “Ali ibn Ibrahim, from his father, and Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn Ismail, all narrating from Hannan ibn Sadr, said: ‘A woman from our neighborhood had a slave girl who was a mourner. She came to my father and said: “O son of my uncle, you know that my livelihood comes from God and from this slave girl. I wish to ask Abu Abdullah (peace be upon him) about it. If it is not permissible, I will sell her and live off the proceeds until God provides a way out.” My father replied: “I hold Abu Abdullah in such high regard that I cannot ask him this question.” When we presented the matter to him, Abu Abdullah (peace be upon him) asked: “Does she set a condition for payment?” I replied: “I do not know.” He said: “Tell her not to set a condition and accept whatever she is given.”‘
• Hannan says: A woman from our neighborhood had a mourning slave girl. She came to my father and said: “O son of my uncle, you know my livelihood comes from God, and this slave girl is a source of my earnings. I would like to ask Imam al-Sadiq (peace be upon him) about it. If it is impermissible, I will sell her and live off the proceeds.” My father said: “I hold Imam al-Sadiq in such high esteem that I would not dare to ask him about this matter.” After presenting the question to Imam, he asked: “Is there a condition for the payment?” I replied: “I do not know.” Imam said: “Tell her not to set a condition and accept whatever she is given.”

This narration permits the earnings of female mourners, meaning their vocal performances are likewise deemed permissible. It is common for such performances to take place in public settings, and while non-mahrams may hear them, this is not seen as an issue. Thus, the female mourner’s mournful singing in the presence of a non-mahram is permissible.

• “Muhammad ibn al-Hasan, through his chain of narrators, from al-Hasan ibn Sa’id, from al-Nadr, from al-Halabi, from Ayoub ibn al-Har, from Abu Basir, said: Imam al-Sadiq (peace be upon him) said: ‘There is no problem with the wage of a woman who mourns for the dead.'”

In these narrations, the act of mourning and singing by women in public is considered permissible. However, if the mourning involves sinful actions such as falsehood, blasphemy, or supporting tyrants, then it becomes impermissible.

These narrations suggest that the act of mourning or singing by women, as long as it is done truthfully, without conditions or sinful content, is permissible. In certain contexts, such practices can even be seen as an occupation, similar to how mourners or performers are hired for specific events.

If someone were to claim that the meaning of “sound” in the phrase “The voice of a woman is a private matter” refers to her singing and that it is this voice that should be concealed, it should be noted that “sound” encompasses a wider range, including ordinary speech, recitation, and singing. Jurisprudents have also referred to this concept when discussing the loud recitation in prayer, where singing does not apply. First, we will present the narrations regarding the permissibility, permissive nature, and loudness of a woman’s voice in prayer. In these narrations, there is no indication that a woman’s voice must be hidden.

The Reason for the Divergence in Jurisprudential Views

It is true that religious scholars and jurists have differing opinions on whether a woman can recite the loud prayers in the presence of a non-mahram man, or whether the prayer becomes invalid if she does so. However, the question is: what is the cause of this divergence? Is it due to varying interpretations of the narrations? The answer is that the issue of whether or not a woman’s prayer is invalid when recited aloud in the presence of a non-mahram arises not from a conflict of narrations, but from the failure to differentiate between distinct philosophical aspects. There is no evidence in religious sources that suggests a woman’s voice should be concealed, and upon further analysis, no logical conclusion can be drawn to that effect. The multiplicity of opinions in this matter is a result of failing to account for various contexts and distinctions, which often leads to misconceptions.

However, from our perspective, this issue is a non-existent one, because based on religious evidence, we do not subscribe to the view that listening to a woman’s voice is forbidden. Not only is it permissible for a woman to recite the loud prayers in the presence of a non-mahram, but she may also sing, as long as the singing does not constitute forbidden acts such as indecent or corrupt music (ghina). We will analyze the relevant narrations and present our reasoning in this regard.

It should be noted that a fundamental principle that Islam emphasizes in all areas is the preservation of personal and collective modesty. Anything that facilitates this is approved by Islam, while anything that impedes modesty is condemned. There is no difference in this regard between men and women.

The viewpoint of the Indian scholar in Kashf al-Litham

“There is no public recitation for women in prayer, according to consensus, but al-Humayri narrated in Qurb al-Isnad from Abdullah ibn al-Hasan, from his grandfather Ali ibn Ja’far, that he asked his brother whether women were required to recite aloud in obligatory prayers. He replied: ‘No, unless it is a woman who leads other women in prayer, in which case she should recite aloud enough for her voice to be heard by herself.'”

By the consensus of jurists, it is not obligatory for women to recite aloud in prayer! However, it must be noted that in a narration from Imam Kazim, when he was asked whether women must recite aloud in obligatory prayers, he said: ‘No, unless she is leading other women in prayer, in which case she should recite aloud enough for her own voice to be heard.’

Fadhil Hindi is one of those who has mentioned the concealment of a woman’s voice in his book Kashf al-Litham. He bases his argument on the consensus of the Imami scholars. The critique of this claim is found in the writings of the late Hakim, which we will present.

Unfortunately, reliance on consensus and the fame of a fatwa can often be seen in much of the research in Islamic jurisprudence. Some of these studies, even when they have valid evidence, find it difficult to choose an option contrary to the established rulings, and others choose the view of consensus based on the existing sources, even though these rulings lack strong religious evidence from the Quran and Hadith. In fact, some critics target jurists who base their opinions on solid evidence, dismissing the views of earlier scholars or the majority as insufficient or invalid.

The evidence that the late Fadhil Hindi presents only negates the obligation of reciting aloud by women and argues that “whether they must recite aloud,” as posed in the question, can only refer to the recommended practice for the imam in a congregational prayer. He further argues:

“If a woman raises her voice in prayer and a foreign man hears it, the most likely result is the invalidity of her prayer, as this would involve a prohibition in worship, and the prohibition of something in worship causes its invalidity. The consensus of the Imami scholars is that a woman’s voice is considered an ‘awrah (a private part) and must be concealed from non-mahram men, even though the outward appearance of the Quran and Sunnah does not support this.”

He continues:

“Even if her voice is heard by a mahram or other women, or if no one hears it, the apparent ruling is that this is permissible.”

Those who, like the late Fadhil Hindi, view the woman’s voice as a private matter and argue based on the consensus of the Imami scholars, should be reminded that just as we maintain that a woman must cover all of her body in prayer, except for her face and hands up to the wrists, even in the absence of a non-mahram, since all of her body, except for these two parts, is considered ‘awrah, so too, the woman’s voice must be concealed in prayer, whether a mahram is present or not. Hence, a woman is obliged to keep her voice concealed during prayer at all times. This principle should not differ based on the presence of a non-mahram. Of course, Fadhil Hindi himself did not agree with this ruling, which is why he notes that this ruling does not align with the apparent meanings of the Quran and Sunnah. He argues that the apparent ruling in Islamic law does not treat the woman’s voice as an ‘awrah, and a woman is not required to conceal her voice from non-mahrams during prayer. However, the viewpoint of the religious scholars in this matter, who lack solid evidence, should be considered secondary. In this context, it is important to note that scholars in various fields present their scientific theories with great effort and dedication, thoroughly researching alternative viewpoints, and the status of past scholars does not prevent them from critically assessing the views they have presented. This is particularly crucial in theological disciplines, where the subjects at hand play a fundamental role in both this world and the Hereafter, influencing the lives of individuals.

Scientific researchers in fields such as experimental and human sciences never rely solely on consensus or widely held opinions to validate their claims. They adhere strictly to the scientific method in their studies. In contrast, in Islamic jurisprudence, many scholars continue to issue fatwas based on the practices of previous generations without presenting sound evidence.

We consider the non-evidenced consensus of the early jurists, which pertains to the period just after the major occultation, to be valid but not beyond that.

Late Bahrani, author of al-Hada’iq al-Nazira, writes:

“The second view—the most widely accepted among the scholars—is that there is no obligation for women to recite aloud in prayers that require audible recitation, and both the two Fadhlis and the two martyrs claim that there is a consensus of the scholars on this matter. Therefore, a woman can recite aloud, but she must do so at a level where she can hear herself, whether this happens genuinely or theoretically. If she raises her voice but no non-mahram hears her, they have explicitly stated that her prayer is valid. However, if a non-mahram hears her, the prevailing opinion is that her prayer is invalid due to the prohibition in worship that leads to its corruption. The most likely interpretation of this prohibition is that a woman’s voice is considered ‘awrah,’ and she is prohibited from making it audible to non-mahram men. However, as you know, there is no clear evidence to support the claim that a woman’s voice is an ‘awrah,’ nor is she prohibited from making her voice audible to non-mahrams. In fact, the narrations suggest that Fatimah (peace be upon her) spoke to male companions on several occasions, particularly during the dispute over her inheritance, when she delivered the long sermon that is well known, as we have discussed at length in our book The Chains of Iron in the Binding of Ibn Abi al-Hadid, and women also spoke in the presence of the Imams.”

The discussion continues:

“In conclusion, their words in this matter are weak because there is no evidence supporting their claim. In fact, there is evidence that contradicts their view. However, a woman should not allow her voice to be heard in prayers that require recitation aloud. In this matter, there is no difference between the presence or absence of a non-mahram, and the narrations do not indicate whether the presence of a non-mahram affects the ruling.”

Thus, the late Bahrani concludes that there is no evidence that supports the view that a woman’s voice should be concealed. However, during loud prayers, a woman should not deliberately raise her voice where it would be heard by non-mahrams. The Imams would not have allowed women to speak openly and without a barrier if the woman’s voice was inherently considered an ‘awrah.

Finally, in the works of the renowned scholar al-Jawahir al-Kalam, the issue of the concealment of a woman’s voice is discussed and more has been said on this topic:

“Women are not required to recite aloud, based on consensus and the narration of Ali ibn Ja’far reported in Qurb al-Isnad asking his brother whether women must recite aloud in obligatory prayers. He answered: ‘No, unless a woman leads other women in prayer, in which case she should recite aloud enough for herself to hear.’ The term ‘recite aloud’ in this context with the exception suggests that the verb ‘to hear’ in the two narrations from al-Tahdhib should be interpreted in terms of an obligation when a woman leads, though I have not found any fatwa that agrees with this. Therefore, it should be interpreted as a recommendation where no non-mahram is present, as a woman’s voice is considered ‘awrah’ and must be concealed from non-mahrams by consensus among the scholars. Some have used this argument to support their claim, and it leads to the invalidity of the prayer if her voice reaches a non-mahram.”

In summary, it is not obligatory for women to recite aloud in prayers that require recitation. This ruling is supported by both consensus and the narration of Ali ibn Ja’far. The term “recite aloud” and its exception indicate that loud recitation is obligatory for a woman when she is the prayer leader, but I have not found any fatwa that concurs with this view.

On the Issue of the Loudness and Softness of a Woman’s Voice During Prayer

The late Sayyid mentions that it is more precautious (ihtiyat) for a woman to recite her prayer quietly in the presence of a non-mahram man. However, it is necessary to question the rationale behind this ruling. Why, in a case where Islamic law does not impose any restriction on a woman’s loud or soft recitation in general, is this recommendation made, even though it is stated to be precautionary? Can this ruling be seen as an interpretation of the Quran and the traditions of Prophet Muhammad (PBUH) or the infallible Imams, or is it rather an outcome of the collective inclinations of the pious scholars and religious individuals from the period following the Minor Occultation (Ghaybat al-Sughra)? After all, it is the scholars of the Major Occultation (Ghaybat al-Kubra) who issue rulings advising women to lower their voices when a non-mahram man is present, suggesting that a woman should not allow her voice to be clearly heard.

A more precise examination of this issue opens the door to a significant discussion: is it permissible for a woman to raise her voice in the presence of a non-mahram man, or should she always conceal it? In such a case, does this imply that a woman must be confined to a private space where no non-mahram man may approach her, or is there another explanation? Is there any valid source of evidence other than the claimed consensus and the widespread opinion of the scholars for such a ruling?

The Late Hakim’s View

Some scholars argue that a woman’s voice is considered an ‘awrah (something to be concealed), and it is forbidden for it to be heard by a non-mahram man. In Kashf al-Litham, the following claim is made: “The consensus of the scholars is that a woman’s voice is an ‘awrah, and she must conceal it from non-mahram men.” However, this assertion is challenged by those who argue that there is no clear evidence to support it, and that the established practices and texts contradict this view. Moreover, this ruling only applies when a non-mahram man actually hears her voice, not in all situations as the claim suggests. If the intention is to state that it is forbidden for a woman to allow her voice to be heard by a non-mahram man, this claim lacks support. If the intention is that a woman must conceal her voice, then there is also no evidence for this, as loud recitation is permissible for her. In fact, women have the option to choose between loud and quiet recitation when there is no risk of a non-mahram man hearing her.

Additionally, some scholars suggest that a woman has the discretion to choose between loud and quiet recitation in the absence of evidence to mandate one over the other. The argument is that the rules for loud recitation and quiet recitation pertain to men, and therefore, these rules should not be automatically applied to women. However, this position is rebutted by the principle of equality between men and women in legal rulings. Thus, the rules concerning loud and quiet recitation extend to women as they do to men, and they should be considered in similar terms in cases where men are excused from reciting loudly.

Furthermore, in Dhikra, the late Shaykh al-Thani states that if a woman raises her voice during prayer and a non-mahram man hears it, and she is aware of this, her prayer is likely invalid due to the prohibition on raising one’s voice in worship. Several scholars have followed this view, including Kashf al-Litham. However, the late Shaykh al-Jawahir, in his commentary on Hadiqat al-Shi’a, disagrees, arguing that the prayer is not invalid, since the prohibition relates specifically to the loudness of the voice, not to the prayer itself. He explains that the loud recitation is merely the articulation of the letters, and whether the sound is loud or soft, the prayer itself does not necessarily become invalid due to the loudness of the voice. He further suggests that the difference between loud and quiet recitation might be viewed as a matter of intensity, rather than an intrinsic prohibition that renders the prayer invalid.

Analysis and Critique

The late Hakim emphasizes that the idea of a woman’s voice being inherently concealed lacks firm evidence. Nonetheless, due to cultural and social pressures, he feels compelled to issue a precautionary ruling. It is worth investigating whether this cultural bias, stemming from the social norms surrounding women, is influenced by historical and cultural contexts, particularly those of Arab societies which followed the early caliphs, notably the second caliph, who were known for their restrictive views on women. Such views may have persisted in certain Shi’a jurisprudential circles, where women were primarily seen within the domestic sphere.

Psychological Considerations and Hidden Sound

Psychological studies have shown that the more something is hidden or prohibited, the greater the desire to attain it. This could explain why, when a woman’s voice is concealed, a heightened curiosity may arise, prompting greater attention from those who are not permitted to hear it. However, this argument is speculative and lacks the necessary legal weight to serve as the foundation for a religious ruling.

Repetition and Redundancy in Jurisprudential Texts

Finally, it is important to note the recurring themes in jurisprudential texts from the time of the Major Occultation to the present. Many books in Islamic jurisprudence exhibit a repetition of similar points, so much so that if there are textual ambiguities in books like Jawahir al-Kalam, they can often be clarified by consulting other works. May God have mercy on Imam Khomeini, who, in his teaching and political leadership, set an example for all. His work during his time of teaching, resistance, and governance serves as a model for the entire history of Shi’a jurisprudence.

In this discussion, we have provided the most comprehensive analysis of the Mustamsak book, critically examining it and its predecessors, and have observed that there has been little novelty in the arguments since then.

Conclusion: The Scope of Sound

The study of music is one of the most complex and modern sciences of today, with roots in the profound philosophical ideas of thinkers such as Ibn Sina and Al-Farabi. The subject of this science, sound, has many facets. Some sounds are divine, such as the revelation heard by prophets, while others are found in nature, such as the gentle sound of a waterfall or the melodious chirping of a bird. These are all examples of unique musical expressions that sound out through the natural world.

Sound is a symbol of movement and life. A person without sound is someone who lacks movement or growth. If the sound is harmonious, it becomes music. Sound can either be a sound of truth or a sound of falsehood, as the former fights against the latter. The study of sound is deeply connected with numerous legal rulings in Islamic jurisprudence. When determining the legal ruling for various types of sound, it is important to first understand the general approach of the Shari’a regarding this issue.

The Absence of the Jurisprudential Perspective

In this book, we have derived the ruling on singing and music from the text of the Qur’an and the Hadiths, as the primary and most important task is to seek the ruling from the lawgiver Himself. We believe that a jurist, in their ijtihad (independent reasoning), aims to understand the viewpoint of religion from the Islamic sources, rather than merely expressing their own opinions. A jurist is a true translator of religion. They must be able to swear that they have exerted all their effort in discovering divine rulings, and if they make a mistake in any matter, it is beyond their ability, and in such a case, God excuses them. If anyone wishes to live through four seasons of life, adopting a rigid stance in one and a lenient stance in another, they position themselves as a deceiver of the people, and they will have no answer for their actions before God on the Day of Judgment. A jurist must express their understanding of religion and maintain a systematic approach in their academic investigation. They must not deviate from the process of ijtihad or the system of deriving rulings, nor should they fall into the traps of fanaticism, rigidity, negligence, or eclecticism; otherwise, they will make something forbidden lawful or something lawful forbidden.

The Conditional Nature of the Ruling on Singing and Music

In this analysis and research, it has been established that the issue of singing and music follows a general principle that has no exceptions: music and singing are permissible unless associated with something corrupt, immoral, or unlawful. In other words, the ruling of prohibition on music and singing, as found in the sources, is conditional, not inherent. The total body of jurisprudential evidence and references on singing and music indicates that their ruling is not inherent, but conditional, and when accompanied by something unlawful, the ruling of prohibition is established. If singing and music become the “voice of falsehood” and serve an oppressive, tyrannical regime, any form of music production and its use becomes prohibited. During the time of the narrations, the unjust rulers of the Umayyad and Abbasid caliphates controlled cultural and intellectual life and made organizing sinful parties centered around singing and music part of their agenda. On the other hand, Shia Muslims, to avoid the oppression and injustice of these rulers, adopted the practice of taqiya (dissimulation). The Shia Imams, while denouncing the false systems and governments, were not in a position to confront the ruling powers on every front. The Hadiths that vehemently prohibit music and singing reveal the intense abuse by the enemies, who sought to control the people’s will by promoting music and singing. They organized musical parties and supported musicians, dancers, singers, and poets to draw the masses closer to the oppressive caliph and prevent them from thinking that Imams like Imam Baqir or Imam Sadiq were present in the intellectual and political sphere of the Muslim world.

The Importance of Proportions in Singing and Music

In the matter of singing and music, adhering to the appropriate proportions, which we have discussed in detail, is essential. For example, in jurisprudential studies, believers are categorized into three main groups: those who are deeply attracted to the divine (lovers and seekers of union), those who are devoted followers on a spiritual journey, and ordinary individuals who are neither deeply attached nor seekers. In prescribing music, it is necessary to determine to which of these groups a person belongs, as there are different guidelines for each. For the group of lovers, music is needed in moderation to assist them in their spiritual journey and worship; in contrast, those deeply attached to the divine can engage in prostration without the need for music, reciting phrases like “Glory to God, the Lord of the Angels and the Spirit,” and “There is no god but God, the true and rightful God.” Those who are in the group of lovers need external stimuli, such as music, as a form of encouragement, similar to how a child learning to walk uses shoes that make noise to motivate them. In contrast, those who are deeply devoted and attached to the divine do not need such stimuli.

The Descriptive Nature of Religious Propositions

The propositions and rulings of religion are entirely descriptive, not prescriptive, like a map that accurately shows the place for each thing. Such a religion, based on the natural foundations of phenomena, never instills fear or dread in people. This is also the case with music. It is important to understand the inner nature of each person and their inherent qualities before determining whether music is permissible and suitable for them. Naturally, this task is the domain of a skilled jurist who is familiar with both human nature and the musical systems and understands the psychological effects and potential benefits or harms of music.

The Harmful Effects of Excessive Music Consumption

In this book, we have mentioned that although music is a delightful gift of sound and voice from God, some aspects of it are prohibited due to specific considerations. Just as excessive use of singing can bring pleasure to the soul, when used in abundance, it weakens the restraining force of the will and leads to its depletion. When the will is weakened, the desires of the soul dominate, diminishing the strength of rationality and, consequently, faith. Excessive music softens the soul and makes it slippery, causing individuals to be more easily tempted into sin, much like a car moving at high speed without brakes. However, this harm does not mean that we should avoid studying music altogether; rather, it should motivate us to study it more thoroughly, as only through understanding can we address its negative impacts.

Conclusion on the Use of Music and Singing

Contemporary writers often praise music highly, describing it in such a way that they seem to believe there is no harm in it. In response to these writers—who may know little more than enjoying melodies and songs—it must be said that while music indeed has beauty, joy, and charm, in some cases, it can also involve elements of majesty. Music that is celebratory and joyful can also be harmful, just as excessive sexual activity, even if lawful, can be detrimental to the body and soul. It is a general rule that everything that seeks freedom also requires limitation. Therefore, the boundaries for the use of music, based on religious teachings, must be respected.

The Permissibility of Female Singing

We also discussed the issue of women singing, and concluded that Islam, based on the temporal and spatial circumstances, has encouraged women to engage in activities that lead to the flourishing of their talents. However, the deviation of political authority from religious leadership led to the rise of superstitions and the dominance of pre-Islamic tribal customs, causing the later caliphs to hinder the participation of women in social affairs. Although there have been many courageous women throughout history who played significant roles in supporting the legitimate leadership of the Prophet’s family, women, especially Shia women, were deprived of social participation for a long time. This shift towards domesticity is not in line with the practices of true Islam, which calls for active participation, and Shia women have only regained a measure of social presence relatively recently, particularly under the leadership of Imam Khomeini and the Islamic Revolution.

The Separation of the Concept and the Reality of Women’s Singing and Music

The voice of a woman, as long as it is simply a voice and not accompanied by extravagant melodies or sensuality, does not pose a problem. However, in a society that is corrupt and far from healthy, the promotion of a woman’s voice would only worsen this corruption. In this discussion, it is crucial to distinguish between the concept (the essence) of singing and the act of its performance (the manifestation). For example, if a woman or man sings in a calm, ordinary manner—without any sensuality or even an emotional or spiritual state that might be considered elevated or transcendent—there is no issue, and the resulting mood or sensation that might be described as pleasure does not render the act impermissible. However, if a woman’s or man’s voice induces a sense of temptation, arousal, or leads to interactions with strangers or illicit desires, then even the ordinary act of speaking or singing would be forbidden. In such cases, the act of singing, like any other inducement to sin, is considered a call to rebellion against the divine, akin to an invitation to join the ranks of disbelief. This applies equally to both men and women, though women might have a greater propensity for generating temptation due to their natural capacity for allure.

The type of music played also plays a significant role. Some musical scales or modes are considered noble, while others are deemed vulgar or frivolous. The choice of musical mode (maqam) influences whether the singing is considered permissible. For example, the Zabol mode is considered frivolous, while modes such as Afshari, Bayat, or Mahoor are considered more noble. If a woman or man sings in these modes, without any sensual or excessive behavior and maintaining proper Islamic attire, their singing could be acceptable, especially if the lyrics inspire faith and love for the Ahl al-Bayt (the family of the Prophet). In such cases, they would be in accordance with the spirit of Islamic law. However, if societal corruption dominates and impedes the participation of virtuous women in singing, leading to a situation where only corrupt women can perform, then the permissibility of singing would be compromised. This weakness stems from the lack of proper supervision and community support for virtuous women, which results in the negative side effects of singing and listening to such music.

In this regard, the Islamic community should adopt the principle mentioned in the Qur’an (Surah Al-Anfal 8:60) — “And prepare against them whatever you are able of power…” which not only refers to military might but also includes cultural tools. There should be institutions to support and educate virtuous male and female singers whose talents can be harnessed for the promotion of the culture of Ahl al-Bayt, as part of the greater effort to spread religious teachings. Furthermore, the Qur’an prohibits sensuality in speech, especially in women’s voices, which in itself is considered a form of illness. However, the mere act of a woman speaking or singing in a healthy manner, free from corruption, is not impermissible.

It is important to note that people and groups tend to come together based on their affinities and interests. It is rare for individuals to support or follow others without some common ground. Thus, corrupt men are inclined towards women who are frivolous and morally compromised. To counter this, we must eradicate the cultural conditions that foster corruption and cultivate a culture of chastity.

When we discuss the potential for women to engage in speaking, preaching, or singing, it is not because of a belief that women’s voices themselves are inherently corrupt, but rather due to the psychological and moral state of the society. If men and women are adequately educated and their natural tendencies for temptation are addressed through proper cultural and moral education, they will be less susceptible to the corrupting effects of inappropriate speech or singing. The purpose is to guide individuals to maintain their moral integrity, and not to impose restrictions simply because of the weakness of certain individuals in society. True freedom in society, provided it is within the boundaries of Islamic principles, is an effective means to foster spiritual and self-discipline.

In conclusion, while there are differences between the intrinsic permissibility of women’s voices and the societal contexts that might render certain actions impermissible, the general principle is that the act of singing or speaking is not inherently prohibited. Rather, it is the context and the potential for harm, particularly in corrupt environments, that determines its permissibility.