Etiquette of talking to women

What is the etiquette of talking to women in general and in the following situations: buying and selling; teaching and learning; meetings to discuss work, such as explaining something specific to her? What is the ruling on lowering the gaze in these situations? When is it permissible to look at women in general? I hope that you can explain in full detail.

Praise be to Allaah.

Speaking to non-mahram women may occur because of a need or it may occur needlessly.

If it is done needlessly and only for fun and enjoyment, then there is no doubt that it is haraam and comes under the heading of the zina of the tongue and ears of which the Prophet (blessings and peace of Allah be upon him) spoke when he said:

“The son of Adam’s share of zina has been decreed for him, which he will inevitably get. The zina of the eyes is looking, the zina of the ears is listening, the zina of the tongue is speaking, the zina of the hands is touching, and the zina of the foot is walking. The heart longs and wishes, and the private part confirms that or denies it.”

Narrated by Muslim, 2657. Continue reading

Can she breastfeed her baby in front of other women?

Allah has blessed me with a baby girl. Often I have my relatives or female friends with me, or I am visiting them, and I breastfeed my baby. Is it haraam to uncover my chest and breastfeed in front of them? Because I am afraid that if I breastfeed away from them they will take it badly. Please note that I only breastfeed her in front of woman or children.

Praise be to Allaah.

We have previously discussed what it is permissible for a woman to show in front of her mahrams and in front of other women. See the answer to question no. 113287, 82994, 34745 and 115351. To sum up, she should not uncover in front of women anything but that which ordinarily appears.

With regard to uncovering the breast in order to feed her child, the scholars granted a concession allowing that because there is a need for it.  Continue reading

Is it permissible to add non-mahram women to his list of Facebook friends for the purpose of da‘wah and offering advice?

Is it permissible to add non-mahram women to his list of Facebook friends for the purpose of da‘wah and offering advice?.

Praise be to Allaah.


Facebook has pros and cons. The benefits of Facebook and the harm it may cause are connected to the reasons why one signed up for it and how one uses it.

We have discussed this website in the answer to question no. 137243; please refer to it.


We do not think it is permissible for a man to add any women who are not his mahrams to his list of friends, and especially we do not think it is permissible to correspond with them and chat with them. What is more dangerous is when you can see them. That is because this opens the door to fitnah for those who get involved in it, and the tragic consequences that result from forming relationships between men and women are too many to list and too well-known to need mentioning. The Muslim should not be deceived by the Shaytaan’s making these relationships attractive by claiming that they are for the purpose of da‘wah, exhortation, advice and helping others. If a man really is keen to call people to Islam, there are millions of his fellow males who need that, so he should hasten to add them and help them. The same might be said to sisters who want to help others: they have to do that their fellow females and leave calling and advising men to other men.  Continue reading

Women in nifaas fasting if the bleeding stops before forty days

There is a woman who gave birth to a baby approximately one week before Ramadan. For the first third of Ramadan she did not fast, but after the first third of Ramadan the bleeding stopped and she began to see a lot of white discharge. Please note that she started to fast after the first third of Ramadan, i.e., after the bleeding stopped and the white discharge appeared, but there was a lot of it. Is her fasting valid, in sha Allah? Is she taahir (in a state of purity)?.

Praise be to Allaah.

If a woman who is in nifaas (i.e., bleeding following childbirth) sees al-tuhr (end of bleeding) before forty days had passed, she should do ghusl and pray and fast. The tuhr – following menstruation or nifaas – is recognised by one of two signs:

1.     White discharge

2.     Complete dryness, in the sense that there is no trace of blood, or yellowish or brownish discharge.

Al-Nawawi (may Allah have mercy on him) said: The sign that menses has ended and tuhr (purity) has begun is the cessation of bleeding and of yellowish and brownish discharge. If it stops, then the woman has become pure, regardless of whether any white discharge comes after that or not. Continue reading

Is it better for men and women who come to do ‘umrah to pray Taraweeh in Makkah and Madinah in the hotel or in the Haram?

I know that it is mustahabb to offer Sunnah prayers (such as tahajjud) at home, but if we are visiting Makkah or Madinah and are staying in the hotel, is the ruling different? I mean, is it better to offer Sunnah prayers in the hotel room or in the Haram? With regard to women, for whom it is regarded as being preferable to offer obligatory prayers at home – when my family travels with me to Makkah and Madinah, is it better for them to offer the obligatory prayers in the hotel or in the Haram? Are we regarded as travelling, as we are staying in the hotel?.

Praise be to Allaah.


The scholars differed as to what is preferable in the case of Taraweeh prayer: Is it better to offer it in the mosque in congregation or to offer it at home individually? There are three opinions concerning that:


That offering it in congregation in the mosque is preferable. This is the opinion of the earlier Hanafis, Ahmad ibn Hanbal and the majority of his companions.

We have quoted the evidence presented by those who hold this view, in the answer to question no. 45781, where we stated that we regard it as more likely to be correct.


That praying it individually at home is preferable. This is the view of Maalik and al-Shaafa‘i and most of their companions. Maalik (may Allah have mercy on him) quoted as evidence the action of the seniors among his shaykhs and the senior Sahaabah.

Al-Shaafa‘i (may Allah have mercy on him) quoted as evidence the hadeeth of Zayd ibn Thaabit (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) made a booth out of a reed mat in Ramadan and prayed in it at night, and some men among his Companions followed him in prayer. When he realized that they were doing that, he started praying seated (so that people could not see him and follow him in prayer). Then he came out to them and said: “I know what you did. O people, pray in your houses, for the best of a man’s prayer is in his house, apart from the obligatory prayers.” Continue reading

Selling perfume to non-Muslim women

i would like to know if it is haraam for me to sell perfume to non muslim women. i am asking because of the hadith about the woman who comes out of her home and the scent of her perfume reaches the people then she is like a prostitute. please list the proof.
jazakala khairan

Praise be to Allaah.

The basic principle is that selling, whether to Muslims or others, is permissible. Perfume is used for a number of things, but it is haraam to sell it to a person who it is known will use it for a haraam purpose. The same applies to all things that Allaah has permitted. For example, it is permissible to sell grapes to Muslims and others, but some people may use them to make wine. The guideline is: if it is known that a person will use for haraam purposes something that it is permitted to sell, then it is not permissible to sell it to him, otherwise it is permissible.

If you were dealing in grapes, and a kaafir came to you wanting to buy some, and you did not know whether he was going to use them for food or to make wine, then in principle it is permissible to sell them to him. But if the representative of a wine producer came wanting to buy grapes, and you knew that, then it is not permissible to sell them to him. And Allaah is the source of strength. Continue reading

Selling items used by women for adornment

What is the ruling on dealing in items used by women for adornment and selling them to women whom the vendor knows will wear them in order to flaunt themselves before non-mahram men in the streets, as he can see from the way she looks in front of him, and as is unfortunately widespread in some places?

Praise be to Allaah.

It is not permissible to sell them if the businessman knows that the person who buys them is going to use them for things that Allaah has forbidden, because this means that he is cooperating in sin and transgression. But if he knows that the purchaser is only going to wear them for her husband or he does not know anything, then it is permissible for him to sell them. Continue reading

She wants to set up her own business to encourage women to work

I am a muslimwoman from the Netherlands. Nowadays the government is forcing woman to work outside their homes if they are payed with governmentmoney. I want to start my own business to motivate these muslimwoman and help them to start their own business instead of working in regular companies.Then at least they will be able to work from their homes and take care of the children instead of going out mixing etc.They can even employ other muslimwoman eventually. Is their any haram in this for me? I want to help them with an alternative and I have the best intention for the oumma. Please advise me?.

Praise be to Allaah.

If the business will do permissible work, and will not be accompanied by anything haraam such as taking a riba-based loan or free mixing, then there is nothing wrong with that. If there is the hope that it will motivate Muslim women to start their own businesses so that they will not have to go out and mix (with men), then this is beneficial work and we hope that you will be rewarded by Allaah for it.

See question no. 22397 for guidelines on women’s work.  Continue reading

What is the ruling on selling women’s products?

I have an establishment in which I sell perfumes, watches, make-up, creams, hair-dryers and ready-made women’s clothes which are long and not revealing. My question is: are any of these items haraam and should I stop selling them, or can I carry on with my business?

Praise be to Allaah.

With regard to selling the things you mention, there is nothing to indicate that they are haraam, so long as that does not lead to any haraam actions such as flirting or joking with women and so on. Continue reading

Ruling on Muslim women working as nurses and doctors

My wife is studing to become a nurse at a University, is it lawful to: -examine patients(male or female) and give them baths which are apart of the class projects.
-examine men as a nurse in non-emergency situations at a non-muslim hospital.
-work at a home for the mentally ill where the co-workers are male and the patients are also.

Praise be to Allaah.

If a woman finds that she has to work because of necessity, she is permitted to work outside the home, as is indicated by the fact that the two daughters of Shu’ayb used to water the sheep, and the story of Asma’ bint Abi Bakr working outside the home. If a woman is widowed with children, and has no breadwinner and is receiving no money from the Bayt al-Maal (treasury), it is permissible for her to earn a living. Although we say that a woman is permitted to work outside the home when it is necessary, she should nevertheless do only the work she needs to do in order to meet her needs. If a woman has professional skills which not every woman possesses, and which are needed by other woman and society as a whole, then it is permissible for her to practice her profession outside the home, so long as she adheres to the conditions prescribed by sharee’ah and has the permission of her legal (shar’i) guardian. The evidence that it is permissible for the woman to work outside the home in a field where there is a need for her work, as long as she adheres to the conditions prescribed by sharee’ah, is to be seen in the fact that at the time of the Prophet (peace and blessings of Allaah be upon him), midwives used to attend women in labour, and skilled women used to practice circumcision, and he did not condemn them for doing so. It is also known that Rufaydah al-Ansaariyyah used to treat the wounded in her tent, which had been set up in the mosque for that purpose. She was very skilled in treating the sick, and her work was done with the knowledge and express permission of the Prophet (peace and blessings of Allaah be upon him). Sa’d ibn Mu’aadh was transferred to her tent for treatment. This indicates that it is permissible for a woman to practice her profession outside the home, and by analogy we may deduce that it is permissible for a female doctor to open a clinic outside her home for the treatment of women and children. By doing this, she is fulfilling the duty of fard kifaayah (a duty falling on the entire community – if some people fulfil it, responsibility is lifted from the rest, otherwise all will be held accountable. Translator). Such clinics make it easy for sick women to come to a female doctor, hence they no longer have to uncover their ‘awrah before a male doctor when they need treatment. Continue reading