Can Muslim Women Vote? A Clear Islamic Ruling with Qur’an & Sunnah Evidence
- Umm Harris
- Feb 13
- 17 min read
Many Muslim women today ask: ‘Can Muslim women vote in elections?’ In this article we explain clearly — according to the Qur’an and authentic Sunnah — whether voting is permissible or prohibited in Islam. We focus on the evidence so you can understand what Allah and His Messenger ﷺ teach about this issue.
Before continuing, I want to clarify that this article is based upon what I read in My Sincere Advice to Women By The Noble Shaykhal Umm 'Abdillah al-Waadi iyyah , particularly the chapter concerning women leaving the home. While reading this section, I was struck by the discussion surrounding elections and voting, and how this has become a reason many Muslim women believe necessitates leaving the home. I felt a strong need to share this knowledge with my Muslim sisters, especially in light of how widespread this issue has become. What stood out to me was the sheer amount of authentic evidence from the Qur’an and the Sunnah addressing this matter with clarity. SubḥānAllāh — when the evidences are gathered together, the issue becomes far clearer than many realise.
LInk to the book:
A Woman May Go Out to Fulfill Her Needs
Imām al-Bukhārī (9/337) recorded that ʿĀʾishah (رضي الله عنها) said that Sawdah bint Zamʿah went out one night. ʿUmar saw her and recognised her, and he said, “By Allah, O Sawdah, you are not hidden from us.” She returned to the Prophet (ﷺ) and mentioned this to him while he was eating in my house, with a bowl in his hand. Revelation then came to him, and when it was lifted from him he said:
“Allah has permitted you to go out to fulfil your needs.”
Women Going Out Of The Home In Islam
(Taken from the book)
A woman going out of her home has become very common in our time for many different reasons. However, a woman remaining in her home is the perfect law from the Most Wise and the All-Aware. Allah, the Most High, said:
“And stay in your houses…”
(Qur’an 33:33)
This does not contradict the permission for a woman to go out when there is a need. Rather, it clarifies that her remaining in the home is the original and more complete state, while going out is allowed when there is a valid reason.
There are some people from the people of deviation and misguidance who view this matter as oppression against women. They claim it is a form of imprisonment for her and a belittling of her freedom. I say: shame upon this ideology, which comes from the tongue of one who either hates Islam or is ignorant and more misguided than the camel of his people.
Indeed, when a woman remains in her home, she is able to fulfil the responsibilities of her household, uphold the rights of her husband, raise her children, and engage in many righteous deeds. However, when a woman frequently goes out of her home, she becomes negligent regarding her obligations.
Why Some People Think Voting Is Allowed
In our present time, the Muslims are being confronted with corrupt ideologies promoted by the enemies of Islam, such as the matter of casting ballots. As a result, they made it obligatory for women to go out for the purpose of voting. It should be understood that the basic ruling concerning a woman leaving her home is that it is permissible. However, the ruling of the means takes the same ruling as the goal. So if going out is for a sinful purpose, then it becomes unlawful.
What is Voting?
With the help of Allah, I will now discuss the issue of voting and clarify that it is not legislated. This is so that those who are to be destroyed may be destroyed only after the proof has been clearly established, and those who are to live may live after the evidence has likewise been made clear. Everything I will mention regarding the issue of elections has been taken from some of the cassette recordings of my father (may Allah have mercy upon him). Perhaps I may add something that he did not explicitly state.
I say — and Allah is the One who guides to what is correct:
Evidence from the Sunnah
Elections are not approved of in the Shareeʿah. This is because the Prophet (ﷺ) did not practice them, nor did his rightly guided successors, nor the rest of the Companions — may Allah be pleased with them all — nor those who followed them precisely in faith during the best generations. These people were the most knowledgeable regarding the Sunnah and the most perfect in their love for the Messenger of Allah (ﷺ), more so than us.
It should be understood that the innovation of elections is a matter for which Allah has not revealed any authority. Rather, it constitutes an objection to what Allah and His Messenger have legislated. The Prophet (ﷺ) conveyed the message with complete clarity. He did not leave any path that leads to Paradise except that he guided his followers to it, nor any path that leads to punishment except that he warned them against it. It is recorded in Ṣaḥīḥ Muslim that the Messenger of Allah (ﷺ) said:
“Allah did not send any Prophet except that it was obligatory upon him to guide his people to what is good and warn them against what is evil.”
A doubt may be raised by some who say that there was no need for elections during the time of the Messenger of Allah (ﷺ), and that this is the reason they were not practised. The response to this doubt is that if elections had been legislated, they would have been something good, and the Prophet (ﷺ) would have implemented them and encouraged them. As for the claim that there was no need for elections during the era of the Prophet (ﷺ), then this is incorrect. Among the evidences demonstrating their futility is the following:
When the Prophet (ﷺ) appointed Usāmah ibn Zayd as a leader, some thoughts entered the hearts of certain Companions. The Prophet (ﷺ) then said to them words to the effect that they were objecting to his leadership, and that Usāmah was indeed deserving of leadership. He reminded them that they had previously objected to the leadership of his father as well.
This narration is recorded by al-Bukhārī and Muslim.
The point of reference from this ḥadīth is that the Prophet (ﷺ) did not say to them: “If you are dissatisfied with Usāmah’s leadership, then put it to a vote.”
It is recorded in Ṣaḥīḥ Muslim (3/1381) that when the prisoners were taken during the Battle of Badr, the Messenger of Allah (ﷺ) said to Abū Bakr and ʿUmar, “What is your view regarding these captives?”
Abū Bakr said, “O Messenger of Allah, they are our relatives and our kin. I hold the view that you should release them after taking ransom from them. This would strengthen us against the disbelievers, and perhaps Allah will guide them to Islam.”
Then the Messenger of Allah (ﷺ) said, “What is your view, O son of al-Khaṭṭāb?”
ʿUmar replied, “No, by Allah, O Messenger of Allah. I do not share the opinion of Abū Bakr. I believe that you should hand them over to us so that we may strike their necks. Hand ʿAqīl to ʿAlī so that he may strike his neck, and hand so-and-so to me so that I may strike his neck, for they are the leaders of disbelief and its chiefs.”
The Messenger of Allah (ﷺ) accepted the view of Abū Bakr and did not accept what I had said.
The following day, when I came to the Messenger of Allah (ﷺ), I found him and Abū Bakr sitting and weeping. I said, “O Messenger of Allah, tell me why you and your companion are weeping. If there is something to weep for, I will weep with you; otherwise, I will pretend to weep out of sympathy.”
The Messenger of Allah (ﷺ) said that he was weeping over what had happened to his Companions for accepting ransom from the captives, and that the punishment had been shown to him as being closer than this tree.
Then Allah, the Mighty and Majestic, revealed His saying:
“It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he has made a great slaughter (among his enemies in the land…”
(Qur’an 8:67)
Until His saying:
“…So consume what you have taken of war booty as lawful and good…”
(Qur’an 8:69)
Thus, Allah made the war booty lawful for them.
The point of reference from this evidence is that they did not say: let us gather the fighters or the people of Madīnah and take a vote on whether to accept ransom or to kill the captives.
Al-Bukhārī and Muslim (3/1412) recorded from the ḥadīth of Sahl ibn Ḥunayf that he said:
“Blame your opinions. I saw myself on the day of Abū Jandal (inclined to fight), and if I had the power of refusing the order of Allah’s Messenger (ﷺ), then I would have refused it (and fought the infidels bravely). Allah and His Messenger know better. Whenever we put our swords on our shoulders for any matter that terrified us, our swords led us to an easy agreeable solution before the present situation (of disagreement and dispute between the Muslims). When we mend the breach in one side, it opened in another, and we do not know what to do about it.”
So they differed, but they did not say that they should resort to election.
Abū Bakr held the view that Banū Ḥanīfah — the people he fought during his caliphate — should be taken as slaves. However, ʿUmar did not share this opinion. Despite their disagreement, they did not say that the people should be gathered and the matter put to a vote, nor that the opinion of the majority should be followed. These are among the examples that demonstrate this principle.
Therefore, the Imām must remain firm upon what he believes to be the truth. We are neither the ones in authority nor are we given choice when it comes to matters of Allah’s religion.
Evidence from the Qur'aan
Allah the Exalted said:
“…No choice have they (in any matter). Glorified be Allah, and exalted above all that they associate as partners (with Him).”
(Qur’an 28:68)
Allah the Exalted also said:
“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision…”
(Qur’an 33:36)
If someone were to say, “My intention is good and I want to support the truth, but there is no way to support the truth except through elections,”
then the response is that good intentions must be restricted to the Qur’an and the Sunnah. Elections contain clear misguidance and deception. These include:
1.
It would be the case that they would produce the leader, his deputy, and ministers, while in reality they merely deceive the people by calling them to elections. This is the first aspect of their deception.
2.
Elections were not present during the time of the Prophet (ﷺ).
3.
In elections, a righteous man and an evil man are treated as equal. Allah the Mighty and Majestic said:
أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا لَا يَسْتَوُونَ
(السجدة: 18)
“Is then he who is a believer like him who is a Fāsiq (disbeliever and disobedient to Allah)? Not equal are they.”
(Qur’an 32:18)
He also said:
أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ
(الجاثية: 21)
“Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make.”
(Qur’an 45:21)
Allah the Exalted said:
وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ وَلَا الظُّلُمَاتُ وَلَا النُّورُ وَلَا الظِّلُّ وَلَا الْحَرُورُ وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ
(فاطر: 19–22)
“Not alike are the blind (disbelievers in Islamic Monotheism) and the seeing (believers in Islamic Monotheism). Nor are (alike) the darkness (disbelief) and the light (Belief in Islamic Monotheism). Nor are (alike) the shade and the sun’s heat. Nor are (alike) the living (believers) and the dead (disbelievers). Verily, Allah makes whom He will hear, but you cannot make hear those who are in graves.”
(Qur’an 35:19–22)
Allah the Most High said:
أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَىٰ ۚ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ
(الرعد: 19)
“Shall he then who knows that what has been revealed unto you (O Muhammad) from your Lord is the truth be like him who is blind? But it is only the men of understanding that pay heed.”
(Qur’an 13:19)
4.
Elections are a form of blindly following the enemies of Islam. The Prophet (ﷺ) said:
“He who imitates a people is one of them.”
5.
Elections are incompatible with Islam. This is because elections may or may not succeed, whereas Islam must always be made superior. Islam should never be lowered or degraded, as honour and victory belong to Islam, while elections expose Islam to humiliation and decline.
6.
Elections are based upon following the majority, whereas Allah the Mighty and Majestic said:
…وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ
(سبأ: 13)
“…But few of My slaves are grateful.”
(Qur’an 34:13)
Allah the Exalted also said:
Allah the Mighty and Majestic said:
وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
(الأنعام: 116)
“And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie.”
(Qur’an 6:116)
Allah said:
وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(يوسف: 103)
“And most of mankind will not believe even if you desire it eagerly.”
(Qur’an 12:103)
Allah also said:
وَلَكِنَّ أَكْثَرَهُمْ لِلْحَقِّ كَارِهُونَ
(الزخرف: 78)
“But most of you have a hatred for the truth.”
(Qur’an 43:78)
Allah said:
وَأَكْثَرُهُمْ لَا يَعْقِلُونَ
(المائدة: 103)
“And most of them have no understanding.”
(Qur’an 5:103)
Al-Bukhārī (11/378) and Muslim (1/200) recorded from the ḥadīth of Ibn Masʿūd (رضي الله عنه) who reported:
“We were with the Prophet (ﷺ) in Qubbah then he said:
‘Would you be pleased to be one fourth of the people of Paradise?’”
We said, “Yes.” He said,
“Would you be pleased to be one third of the people of Paradise?”
We said, “Yes.” He said:
“By He in whose Hand is my soul; I hope you would be half of the people of Paradise. This is because only a Muslim will enter Paradise. And in comparison to the people of shirk, you are like white hairs on the skin of a black cow or black hairs on the skin of a red cow.”
The point of reference from these evidences is that most people are evil-doers and only a few are righteous, whereas those people — meaning the advocates of elections — refer matters back to the majority.
Allah the Mighty and Majestic said:
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ
(الشورى: 10)
“And in whatsoever you differ, the decision thereof is with Allah…”
(Qur’an 42:10)
Allah also said:
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
(النساء: 59)
“…(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day.
That is better and more suitable for final determination." (Qur’aan 4:59)
Allah said that referring matters back to Him and His Messenger is better and more suitable for final determination.
Did Allah command us to refer disputed matters to the majority? Rather, He commanded that matters be referred back to Allah and His Messenger, as the ruling belongs solely to Allah.
7.
Elections are based upon casting votes, and this act of casting votes is satanic and unlawful in Islam. Shaykh Yaḥyā said:
“Yes; this is satanic and unlawful in Islam because it involves ruling and referring matters of Allah’s religion back to the statements of human beings, while Allah is not in need of the opinions of people regarding that. This practice of casting votes is devilish.”
Allah the Exalted said:
وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ
(النساء: 83)
“When there comes to them some matter touching (public) safety or fear, they make it known (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly)…”
(Qur’an 4:83)
It may be argued: why do you say that casting votes is satanic when Allah the Most High said:
وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ
(الشورى: 38)
“And who (conduct) their affairs by mutual consultation.”
(Qur’an 42:38)
He also said:
وَشَاوِرْهُمْ فِي الْأَمْرِ
(آل عمران: 159)
“…And consult them in the affairs…”
(Qur’an 3:159)
ʿUmar (رضي الله عنه) appointed a council of six and instructed them to consult among themselves regarding who should become the Khalīfah.
The response to this is as follows: consultation among Ahlul-Ḥil wal-ʿAqd is not forbidden. Rather, the issue is that a group from the scholars of Ahlul-Ḥil wal-ʿAqd should come together and select an Imām who adheres to the Sunnah, from the Quraysh tribe.
Elections also require those who participate to take photographs. A man takes photographs of men, and a woman takes photographs of women. A man may take pictures of several women and keep the originals with him. He may store them in his shop or his home in order to think about their beauty. Many people have testified to this reality.
This occurs despite the fact that making images of living beings is unlawful.
Al-Bukhārī and Muslim recorded in their Ṣaḥīḥ from the ḥadīth of Abū Hurayrah (رضي الله عنه) that Allah’s Messenger (ﷺ) said:
“Allah the Exalted said: ‘Who is more unjust than one who is after creating the like of My creation? Let them create an ant or a grain of corn or a grain of barley.’”
They also recorded from the ḥadīth of Abū Hurayrah (رضي الله عنه) that Allah’s Messenger (ﷺ) said:
“The people who will receive the severest punishment on the Day of Resurrection will be the picture makers.”
They also recorded from the ḥadīth of Ibn ʿAbbās (رضi الله عنهما) that he heard Allah’s Messenger (ﷺ) saying:
“Every image maker will be in the Fire. For every image he made, a soul will be created for it, and it will punish him in Hell.”
-Bukhārī recorded from the ḥadīth of Ibn ʿAbbās (رضي الله عنهما) that Allah’s Messenger (ﷺ) said:
“He who makes a picture in this world will be obligated to breathe into it a soul on the Day of Resurrection, which he will be unable to do.”
Al-Bukhārī and Muslim also recorded from the ḥadīth of Ibn ʿUmar (رضي الله عنهما) that Allah’s Messenger (ﷺ) said:
“Those who make those pictures will be chastised on the Day of Resurrection and it will be said to them: ‘Put life into that which you have created.’”
Al-Bukhārī recorded from the ḥadīth of Ṭalḥah (رضي الله عنه) that Allah’s Messenger (ﷺ) said:
“Angels will not enter a house in which there is a dog or a picture.”
Al-Bukhārī (9/494) recorded from the ḥadīth of Abū Juḥayfah (رضي الله عنه) who said:
“The Prophet (ﷺ) cursed those who make images.”
Muslim recorded in his Ṣaḥīḥ (no. 969), and at-Tirmidhī and an-Nasāʾī recorded from the ḥadīth of al-Ḥayyāj Ḥayyān ibn Ḥusayn, who reported that ʿAlī ibn Abī Ṭālib (رضي الله عنه) said to him:
“Shall I assign you a task which Allah’s Messenger (ﷺ) assigned to me? Do not leave any high grave unleveled, nor any image except that you efface it.”
At-Tirmidhī recorded in his al-Jāmiʿ from the ḥadīth of Abū Hurayrah (رضي الله عنه) who reported that Allah’s Messenger (ﷺ) said:
“An ʿUnuq will come out of the Fire having two eyes to see with, two ears to hear with and a tongue to speak with, saying: ‘I have been charged with three categories of persons: every stubborn tyrant, the one who sets up another god with Allah, and those who make pictures.’”
These evidences clearly show the prohibition of making pictures, and that some of them contain severe threats. The wisdom behind this prohibition is that making images is a means that leads to the worship and veneration of Allah’s creation, and it is also a means to fitnah in our time, as a man may be tempted by a woman and a woman may be tempted by a man.
There are works by Shaykh Ibn Bāz as well as by the author’s father (may Allah have mercy on them both) concerning the prohibition of making images of living beings.
8.
In elections, there is equality between a man and a woman, whereas Allah the Mighty and Majestic said:
…وَلَيْسَ الذَّكَرُ كَالْأُنثَىٰ…
(آل عمران: 36)
“…And the male is not like the female…”
(Qur’an 3:36)
Allah the Most High said regarding those who attribute females to Him while attributing males to themselves:
تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ
(النجم: 22)
“That indeed is a division most unfair!”
(Qur’an 53:22)
9.
Elections require that a woman goes out of her home in order to vote, whereas Allah has obligated a woman to remain in her house. A woman going out can cause fitnah for men, as women are a means of temptation and trial.
Al-Bukhārī and Muslim recorded from the ḥadīth of Abū Saʿīd al-Khudrī (رضي الله عنه) who reported:
“Allah’s Messenger (ﷺ) came out one day during the festival of breaking the fast or the festival of sacrifice to the praying ground. He passed by the women and said:
‘O assembly of women, give charity for I saw most of you as the people of the Fire.’”
We asked, “Why is that, O Messenger of Allah?” He said:
“Because you make too many curses and refuse to acknowledge your husbands’ good treatment. I have not seen one having shortcomings in reasoning and religion, yet at the same time robbing the wisdom of the wisest of men, more than you.”
We said, “What is the shortcoming in our religion and reasoning, O Messenger of Allah?” He said:
“Is it not the case that the testimony of two women is equivalent to that of one man?”
We said, “Yes.” He said:
“That is part of the shortcoming in her reasoning. Is it not the case that when she is menstruating she neither prays nor fasts?”
We said, “Yes.” He said:
“That is part of the shortcoming in her religion.”
It is recorded in Ṣaḥīḥ Muslim from the ḥadīth of Usāmah ibn Zayd (رضي الله عنه) that the Prophet (ﷺ) said:
“I have not left a greater temptation upon men than women.”
It should be understood that we do not prohibit a woman from leaving her home to fulfil her needs, as the Sharīʿah has permitted her to do so. Allah the Most High said regarding the daughters of a righteous man:
…وَوَجَدَ مِن دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ قَالَ مَا خَطْبُكُمَا قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ
(القصص: 23)
“…And besides them he found two women who were keeping back (their flocks). He said: ‘What is the matter with you?’ They said: ‘We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man.’”
(Qur’an 28:23)
There were also women who used to come to the Prophet (ﷺ) and ask him about religious matters that concerned them. The Prophet (ﷺ) also saw Asmāʾ while she was returning from a place where she had gone to feed the horse of az-Zubayr, and he did not repudiate her for that.
Likewise, whenever the Prophet (ﷺ) intended to travel, he would draw lots among his wives, and whichever one was chosen would go out with him. There are many other evidences that show a woman is permitted to go out to fulfil her needs.
However, this permission applies when there is no fear of fitnah and when no harm is expected to result from her going out. There is no doubt that harm and fitnah can occur when a woman goes out for elections.
A Doubt and Its Rebuttal
Some people say: “If we do not elect a righteous man, a Communist will come and take leadership.”
Response: We are not the ones responsible for Allah’s religion. Allah the Most High said:
لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ
(آل عمران: 128)
“Not for you (O Muhammad, but for Allah) is the decision.”
(Qur’an 3:128)
Conclusion
It is essential that we take lessons from present realities. What have regional assemblies and standing committees actually achieved for us? What benefit have these elections brought? They have not accomplished anything in support of Allah’s religion. This is sufficient for the one who seeks the truth and avoids partisanship to be content with the ruling that elections are prohibited.
Shaykh Muḥammad ibn ʿAbdillāh al-Imām (may Allah preserve him) has authored a book regarding the prohibition of elections.
I have read the treatise entitled Sharʿiyyah al-Intikhābāt (The Legality of Elections) by ʿAbdul-Majīd az-Zindānī, and it contains words that are unfounded. He attempts to derive from the evidences what they do not contain. Desires blind and make one dumb.
We ask Allah to guide us and him. Whoever defies, after studying these matters which are contrary to the law including elections holding that they are legislated, such constitutes stubbornness and following of desires on his path.
So Can Muslim Women Vote? Final Reminder from Umm Harris
Based on the clear evidences from the Qur’an and the authentic Sunnah, as well as the understanding of the Companions and those who followed them, the matter of elections has been clarified. The rulings mentioned in this article are not based on personal opinion, emotions, or modern pressure, but upon textual proofs and the methodology of Ahlus-Sunnah wal-Jamāʿah. Matters of Allah’s religion are not taken from popular practice or majority opinion, but are returned back to Allah and His Messenger ﷺ. A Muslim woman who sincerely seeks the truth should weigh her actions against the Sharīʿah and be cautious not to follow practices simply because they have become widespread. If this article has benefited you, consider sharing it with another sister who may be confused about this issue, so that clarity is spread and misconceptions are corrected, bi-idhnillāh.
If this helped you, please share it with a sister or brother seeking guidance.
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