Islam takes special care to preserve the Muslim woman’s honor and modesty. It guarantees the fulfillment of her honor and happiness, conceals her and keeps her away from places of Fitnah (temptation). It is out of Allaah’s great mercy with His servants that He has sent down laws advising them, reforming their corruption, straightening their crookedness and guaranteeing their happiness.
All of the Islamic laws are considered protection for the woman. Moreover, they protect the whole society from being afflicted with evil and other Fitnah (afflictions). If the restrictions relative to the woman are removed, destruction will badly affect the society and consequently evil will occur. Of these great restrictions relative to the woman is that Islam enjoins women to stay at home and not to go out unnecessarily, so as to preserve their chastity, maintain their dignity and protect them from evil.
The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “The woman is ‘Awrah, whenever she leaves her house, Shaytaan (Satan) supervises her. She will not be closer to Allaah than being in her own house.” [At-Tabaraani and authenticated by al-Albaani in al-Silsilah as-Saheehah no. 2688]
The Permanent Committee of Ifta said: “This means that as long as the woman is in her house, it is better for her and more concealing, far away from tempting and being tempted. By remaining in her house, she has taken the step that prevents the Shaytaan from overpowering her outside her house.
When a woman leaves her house needlessly, the Shaytaan will tempt and inspire her to do evil, or inspire others to tempt her, except whom Allaah shows mercy to. It is prescribed for the Muslim woman who believes in Allaah and the Day of Resurrection to stay in her house and she should not come out except for need and with complete covering of her whole body, which includes abandoning the Zeenah (adornment) and wearing perfume. Allaah says in Surat al-Ahzab (33:33):
وقرن في بيوتكن ولا تبرجن تبرج الجاهلية الأولى
‘And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance.’
One of the upright legislations of Islam prevents the woman from going to public bath houses (Hammam).
At the time of the Prophet (Salla-Allaahu ‘alayhi wa sallam), houses did not have Hammam (bathrooms) and the women would use public bath houses. The Prophet (Salla-Allaahu ‘alayhi wa sallam) has mentioned the ruling on going to these public baths.
It is reported that Umm ad-Dardaa’ (Radia-Allaahu ‘anha) came out from a Hammam and met the Prophet (Salla-Allaahu ‘alayhi wa sallam). He (Salla-Allaahu ‘alayhi wa sallam) said: ‘From where are you coming O Umm ad-Dardaa’?’ She said: ‘From al-Hammam (public bath).’ Thereupon he (Salla-Allaahu ‘alayhi wa sallam) said: ‘By the One in Whose Hand is my soul, there is no woman who takes off her garments except in the house of one of her mothers, but she has torn the veil that is between her and the most Gracious (Beneficent).’ [Saheeh at-Targheeb no. 169]
This Hadeeth indicates the forbiddance of women going to these public bath houses, because this entails taking off her garments and doing this will tear every veil between her and her Lord.
Also it is confirmed that some women from Syria entered upon ‘Aishah (Radia-Allaahu ‘anha) and she said: ‘Perhaps you are the people whose women enter bathrooms?’ They said: ‘Yes.’ She said: ‘I heard the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) saying: “There is no woman who removes her clothes anywhere other than in her house, but she has torn (the screen) between her and Allaah.’” [Authenticated by al-Albaani in Saheeh at-Tirmidhi and graded Saheeh]
Whoever inspects these public bathhouses will find numerous prohibitions and various corruptions in them, and one of them is enough to prevent one from going to these places. Of these corruptions (mischief):
First: Women removing their garments in other than their houses is a violation of the prohibition that is stated in the aforementioned Ahadeeth.
Second: In these places, exposure and uncovering of the ‘Awrah (of women) to others takes place. Even though some women safeguard the covering of their ‘Awrah, they are still not safe from looking at other women, especially when there are beautiful women among them. In doing this, there is an opposition to the statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam) who said: ‘The man should not look at the ‘Awrah of another man nor should a woman look at the ‘Awrah of another woman; neither should a man go under one cloth with another man, nor a woman with another woman1.’ [Muslim]
Third: These places are not free from touching of the ‘Awrah by those who give the bath. This may lead to evil consequences, such as causing Fitnah and temptation with the bodies of some women which may lead to illegal Mubaasharah, i.e. two bodies meeting, especially if both agreed to this due to a lack of religion and weak faith. And even if the woman stays safe from this matter she may not be safe from being described to others (other women or men).
All these practices are considered in violation of what the Prophet (Salla-Allaahu ‘alayhi wa sallam) has prohibited. He (Salla-Allaahu ‘alayhi wa sallam) said: ‘No woman should touch another woman’s body and then describe the details of her figure to her husband in such a manner as if he was looking at her.’ [Al-Bukhaari]
Accordingly, it is the responsibility of the husbands and the guardians of the women to prevent the women from going to such bathhouses (public baths). This is because they are going to be taken to account on the Day of Resurrection. Furthermore, preventing them is an indication of one’s faith, as the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: ‘Whoever believes in Allaah and the last Day, his wife should not enter public baths.’ [Authenticated by al-Albaani in Saheeh at-Tirmidhi and graded Hassan].” [Fatawa no. 3464]
Shaikh al-Islam ibn Taymiyyah (Rahimahullaah) said: “The scholars said that a concession is granted for women to use public baths in cases of intense need just as it is granted to men so long as they lower their gaze and guard their chastity. This also applies to women who are sick or bleeding following child birth, or those who have to do Ghusul and cannot do it anywhere except in the public baths.” [End quote from Majmoo’ al-Fatawa 15/380]
He (Rahimahullaah) also said: “As for the women, they may enter public baths in cases of necessity, so long as they cover their ‘Awrah.” [End quote from Majmoo’ al-Fatawa 21/342]
The Permanent Committee of Scholarly Research and Ifta were asked: “If a woman is forbidden to take off her clothes anywhere other than her husband’s house, then is she allowed to take off her clothes in the houses of her own family or relatives?”
The answer was: “The Hadeeth which was narrated by Imaam Ahmad, Ibn Maajah and al-Haakim from ‘Aishah (Radia-Allaahu ‘anha) says: ‘Any woman who takes off her clothes anywhere but in her husband’s house has torn the veil that was between her and her Lord (i.e. He will expose her).’
What the Prophet (Salla-Allaahu ‘alayhi wa sallam) meant was to stop women treating, as insignificant, the matter of removing their clothes anywhere but in their husbands’ houses in such a manner that their ‘Awrah can be seen so that they may be accused of intending to commit immoral actions and the like. As for taking off their clothes in a safe place, such as in her family’s houses or her Mahrams’ houses, to change her clothes and the like or to relax, etc. and for other permissible purposes that are far moved from Fitnah, there is nothing wrong with that.” [Fatawa al-Lajnah ad-Daa’imah 17/224][Islamqa]
Shaikh ibn Baaz (Rahimahullaah) said: “The Hadeeth means if the woman takes off her clothes for committing evil or Fahishah or without giving heed to be seen by men. But if she takes off her clothes for a reason in her brothers’ houses or her father’s houses or one of her Mahrams or a safe house of her sisters – in a house where there will be no danger in changing her clothes for taking a bath, etc. there is no sin on her.” [Fatawa Shaikh Ibn Baaz]
Ruling on Massage
The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “A man should not look at the ‘Awrah of another man and the woman should not look at the ‘Awrah of another woman.” [Muslim]
And He (Salla-Allaahu ‘alayhi wa sallam) said to ‘Ali (Radia-Allaahu ‘anhu): “Do not expose your thigh and do not look at the thigh of anyone, dead or alive.” [Saheeh al-Jamie’ no. 7440]
If it is not permissible to look at the ‘Awrah then it is not permissible to touch any of them, even when there is some cloth or clothing in between. The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “I do not shake hands with women.” [Maalik and Ahmad] and he (Salla-Allaahu ‘alayhi wa sallam) said: “If anyone of you were to be stabbed in the head with an iron needle, this would be better for him than if he were to touch a woman whom it is not permitted for him to touch.” [At-Tabaraani]
An-Nawawi (Rahimahullaah) said: “Where it is forbidden to look, it is also forbidden to touch, and it is more forbidden because it is more pleasurable.” [Islamqa 5693]
It is well known that looking at the ‘Awrah and touching and massaging parts of the body may provoke desire and lead to temptation and evil. This massage is not a medical treatment such that we can say that it is a permissible matter with certain conditions. Rather, it is a kind of pleasure which can be done at home by one’s wife or by using machines. This is not something that can be regarded as a necessity.” [Islamqa 50063]
Ash-Sharbeeni al-Khateeb said: “It should be noted that what is forbidden with regards to looking at and touching is that for which there is no need. But in the case of need, looking and touching are permissible i.e. for cupping and treatment, even in the private area, because of extreme need, because prohibition in that case would cause a great deal of hardship. The Hanbalis regarded (such) a case: it becomes permissible to uncover the ‘Awrah to shave the pubic hair of one who is unable to shave it himself, as was mentioned by Ibn Muflih (Rahimahullaah) in al-Furoo’ (5/153). [Islamqa 95891]
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