Women, Public Da‘wah, and the Issue of Tasaddur

Before discussing this subject, it is important to clarify what is actually being addressed.

This discussion is not concerning women teaching other women, benefiting sisters through private lessons, writing beneficial books, conducting research, translating Islamic works, answering women’s questions, or spreading knowledge within the proper Islamic boundaries. Muslim women throughout Islamic history have contributed greatly in these areas, and there is much benefit in them.

Rather, the discussion concerns the issue of tasaddur (placing oneself at the forefront)… women placing themselves publicly at the forefront of da’wah before non-mahram men through public platforms, livestreams, podcasts, interviews, conferences, YouTube channels, and other forms of continual public exposure and interaction.

This page rests mainly on as-Sa’di’s tafsir of the verses it quotes, with Ibn Kathir, the Islamic Fatawa Regarding Women, al-Fawzan’s two books, and Ibn Uthaymeen’s How to Perform Hajj named as they arise.

The question is not based upon emotions, trends, or societal expectations. Rather, the question is:

What do the Qur’an, the Sunnah, and the understanding of the scholars indicate regarding this matter?

The Example of the Mothers of the Believers

Some people mention Aisha bint Abi Bakr (radiyallahu ‘anha) and say that the Sahabah used to ask her questions regarding religious matters.

This is correct. However, several important matters must be understood alongside this:

• She was from the Mothers of the Believers.
• Allah made the wives of the Prophet ﷺ unlawful in marriage after him.
• The Sahabah addressed them as their mothers.
• The ones asking questions were the best generation of this Ummah.
• The wives of the Prophet ﷺ possessed knowledge from inside the household of the Prophet ﷺ that others did not possess.

Yet despite all of this, Allah still commanded separation and barriers in interaction.

Allah said:

“ask them from behind a screen; that is more pure for your hearts and for theirs.”

(Surah Al-Ahzab 33:53)

Imam as-Sa’di explained in his tafsir of this verse that Allah prohibited looking at them and commanded interaction from behind a barrier because this is:

• purer for the hearts,
• farther from suspicion,
• and safer from the causes leading to temptation and corruption.

Imam as-Sa’di explained that whenever a person distances themselves from the causes and pathways leading to evil, it is safer and purer for the heart. He mentioned that this verse establishes an important principle in the religion: that the means leading to evil are also prohibited, and the Shariah legislates distancing oneself from them by every possible avenue.

Think about who this verse addressed:

• the purest women of this Ummah,
• and the purest men of this Ummah.

If such precautions were legislated for them, then what about generations after them in times where fitnah has become widespread?

Allah also said:

“Stay in your homes and do not flaunt your charms as was done during the former [times of] ignorance.”

(Surah Al-Ahzab 33:33)

Imam as-Sa’di explained regarding this verse:

“Stay in your homes, that is, remain there because that is safer and more protecting for you.”

He further explained that Allah prohibited excessive public exposure, beautification, and unnecessary outings resembling the ways of ignorance because all of these affairs are from the causes leading to corruption and evil.

This does not mean that a woman can never leave her home, as the Shariah permits going out for needs and beneficial matters. However, the foundation remains that concealment, modesty, and distance from fitnah are safer, more virtuous, and more in harmony with the guidance of Islam.

Speech, Interaction, and the Protection of Hearts

Allah said:

“So do not speak too softly, lest one in whose heart is a disease should be moved with desire; but speak in an appropriate manner.”

(Surah Al-Ahzab 33:32)

Imam as-Sa’di explained that Allah prohibited women from softening their speech before men in a manner that could attract the one whose heart contains disease and desire.

He explained that the diseased heart is the heart inclined toward forbidden desires, and such a person becomes affected even by small causes leading toward temptation. Because of this, the Shariah blocks the means that lead toward corruption before the corruption itself occurs.

He also clarified an important principle: softening speech itself may originally be permissible, but when it becomes a means leading to temptation and evil, then it becomes prohibited. This demonstrates the principle that the rulings of means take the rulings of their ends.

At the same time, Allah did not command harshness or rudeness. Rather, Allah said:

“But speak in an appropriate manner.”

Meaning:

• speech that is dignified,
• appropriate,
• free from softness intended to attract,
• yet also free from harshness and vulgarity.

This demonstrates the balance and wisdom of the Shariah.

Haya (modesty and shyness) is from iman. Applied to today: public platforms often require continual speech, emotional engagement, debate, joking, argumentation, public visibility, and repeated interaction with non-mahram men. Such environments oppose the nature of concealment and modesty encouraged for believing women.

Even within acts of worship, the Shariah directs women toward greater concealment:

• Women performing talbiyah during Hajj and Umrah were instructed to lower their voices.
• The Prophet ﷺ said:

“The best rows for the women are the last rows and the worst rows are the front rows.”

(Islamic Fatawa Regarding Women, Q101, printed p. 121)

The same hadith also stands on Can Muslim Women Seek Islamic Knowledge? in the Fatawa collection’s wording there, where it answers the conditions for attending gatherings.

Shaykh Ibn Jibreen explained in Islamic Fatawa Regarding Women that the last rows are best because they are furthest from the men: the further a woman is from the men, the better and more chaste that is for her, and it keeps her further away from being enticed to do evil.

The Prophet ﷺ also said:

“Do not prevent the servant women of Allah from going out to the masaajid of Allah. But their homes are better for them.”

Shaykh Ibn Jibreen was asked in the same collection (Q310) about a man listening to the voice of a woman over the radio or other form of media. He answered:

The voice of the woman is aurah according to the correct opinion. It is for this reason that she does not say subhanallah aloud in the prayer when the Imam makes a mistake, but she simply claps. She is also not allowed to make the general call to prayer in which she would raise her voice. Also, during the pilgrimage, she raises her voice during the talbiyah [the words one recites during the pilgrimage rites] only so loud that her companions can hear her.

However, some scholars say that it is permissible for her to converse with men according to what is needed, such as responding to a question. However, this is conditional upon it being free of any questionable or suspicious aspects and being free from anything that may arouse one’s desires.

The collection’s own footnote to this answer notes that the Standing Committee answered (Q307) that the woman’s voice by itself is not aurah, and that the scholars behind both answers agree that conversation between women and non-related men is kept to a minimum, and only according to need.

These evidences point toward a repeated principle found throughout the religion:

• modesty,
• concealment,
• preserving dignity,
• and distancing oneself from unnecessary exposure and fitnah.

Da’wah and Public Exposure

Allah said:

“Say [O Muhammad]: This is my way; I call to Allah on the basis of clear evidence – I and those who follow me. Glory be to Allah! And I am not one of those who ascribe partners to Allah.”

(Surah Yusuf 12:108)

As-Sa’di explains: “I call to Allah” that is, I urge and encourage people to turn to their Lord, and I warn them against that which keeps them away from Him. Moreover, I do that “on the basis of clear evidence” for my religion, that is, on the basis of knowledge and certainty beyond a shadow of a doubt, about which there are no reservations. And, likewise, “those who follow me” also call to Allah as I do, on the basis of certainty.

Allah said:

“We did not send before you any but men to whom We gave revelation.”

(Surah Yusuf 12:109)

Ibn Kathir explained in his tafsir, under the heading “All of the Prophets are Humans and Men”: “Allah states that He only sent Prophets and Messengers from among men and not from among women, as this Ayah clearly states… This is the belief of Ahlus-Sunnah wal-Jama’ah.”

Shaykh Ibn Baz was asked in the same collection (Q299) about keeping people from backbiting and tale-spreading, and whether the one who orders good becomes sinful when those he rebukes grow angry with him. He opened his answer with Allah’s words:

The believers, men and women, are helpers and supporters of one another; they enjoin the good and forbid evil

In this verse, Allah has made it clear that one of the obligatory attributes of believing men and women is ordering good and eradicating evil.

Therefore, it is obligatory upon you and upon every believing man and woman to order good and eradicate evil, even if those who you are rebuking should get upset with you and even if they abuse you. You must have patience.

From these principles, the conclusion drawn is that public da’wah before societies and communities was the role carried by the prophets and by the men who inherited that responsibility after them, and that the woman’s primary role is not continual public exposure before men, but preserving modesty and benefiting Islam through the legislated avenues appropriate for her.

From these principles, the conclusion drawn is also that unnecessary interaction between men and women is not excused by being done in the name of da’wah, because the Shariah came to block the means leading to fitnah.

Women may teach and benefit women while observing Islamic guidelines. Da’wah is a communal obligation (fard kifayah); when the obligation is being fulfilled by the men of the Ummah, then there is no necessity for women to enter environments of unnecessary fitnah and exposure. From these principles, unrestricted public interaction is not the course these evidences point to.

Shaykh Ibn Baz drew the same division in his answer on female teachers for boys in elementary schools (Islamic Fatawa Regarding Women, Q26), closing:

Therefore, I see that the door to this kind of practice must be completely closed. Our boys must be left to be taught by men at all levels of instruction. Similarly, the girls must be left to be taught by female teachers at all levels of instruction. This will preserve our religion, our boys and our girls.

It will be sufficient for us our respected female teachers to fulfill their responsibilities to the best of their abilities with purity, sincerity and patience in teaching our girls. And the men must also fulfill their responsibilities with purity, sincerity and patience in teaching our boys at every level.

Following Revelation Rather Than Modern Pressures

Some people argue that public female da’wah personalities are necessary to improve Islam’s image or satisfy modern expectations.

However, Allah said:

“The Jews and the Christians will never be pleased with you until you follow their religion.”

(Surah Al-Baqarah 2:120)

Imam as-Sa’di explained that the people of other religions only seek for the Muslims to follow their desires and ways. He clarified that true guidance is only the guidance revealed by Allah, while whatever opposes revelation is merely desires and inclinations.

He also explained that this verse contains a severe warning against imitating the disbelievers in matters specific to their religion and ways.

The believer therefore measures affairs according to revelation, not according to societal pressure, trends, or changing ideological standards.

Shaykh Salih al-Fawzan names this pressure directly in his book Rulings Pertaining to Muslim Women. Writing on the desires of the enemies of Islam with regard to stripping the Muslim woman of her honour and rights, he describes them as seeking to make her an instrument of destruction, and he continues: “For this reason, they have tried hard to remove the woman from her home to join the men in the workplace, side by side, or to serve men as nurses in hospitals, as hostesses on planes, as teachers or students in mixed classrooms, as actresses in theatres, singers, as presenters in various forms of media, spreading fitna (corruption) with her voice and her appearance.”

Shaykh al-Fawzan writes this about the designs against the Muslim woman in general. He does not address today’s da’wah platforms, and nothing here presents him as ruling on them; the passage is placed in this section because it names, from a held book, the pressure this section is about.

The Reality of Modern Times

Applied to today, the fitan of today are greater than before:

• social media,
• public exposure,
• recordings,
• widespread immorality,
• and the normalization of unnecessary interaction between men and women.

Because of this, preserving haya, modesty, and Islamic boundaries becomes even more important.

The more hidden and protected a believing woman is, the more this aligns with the principles of dignity, concealment, and modesty emphasized throughout the Shariah.

Key Lessons

The believer submits to the Qur’an and Sunnah whether society accepts it or not.

It returns back to revelation and the understanding of the scholars of the Ummah, not to emotions, popularity, or modern cultural expectations.

• The screen and the barrier between the Mothers of the Believers and those who asked them.
• Speech neither soft nor harsh, but in an appropriate manner.
• The means take the rulings of the ends.
• Her homes are better for her in prayer; the best rows for the women are the last rows.
• Allah sent only men as Prophets and Messengers.
• Allah made ordering good and forbidding evil an obligatory attribute of the believing women, as of the believing men.

From these principles, the conclusion drawn on this page is that continual public exposure before non-mahram men is not the woman’s course; she benefits Islam through the legislated avenues appropriate for her, and unnecessary interaction is not excused by being done in the name of da’wah.

Whoever accepts these reminders seeking Allah’s pleasure, then we ask Allah to increase them in goodness, guidance, and steadfastness.

And Allah knows best.

References

• Tafsir as-Sa’di, Shaykh Abdur-Rahman ibn Nasir as-Sa’di, IIPH English Edition 1, 2018: Vol. 1 (Juz 1-3), on Surah al-Baqarah 2:120, printed pp. 137-138; Vol. 5 (Juz 13-15), on Surah Yusuf 12:108-109, printed pp. 50-51; Vol. 8 (Juz 22-24), on Surah al-Ahzab 33:32-33, printed pp. 22-24, and 33:53, printed pp. 51-53.
• Tafsir Ibn Kathir (Abridged), English translation, the 10-volume set: on Surah Yusuf 12:109 (“All of the Prophets are Humans and Men”).
• Islamic Fatawa Regarding Women, Darussalam, First Edition 1996/1417H, compiled by Muhammad bin Abdul-Aziz al-Musnad, translated by Jamaal al-Din M. Zarabozo: Q26 (Shaykh Ibn Baz, printed pp. 61-63, his answer on female teachers for boys in elementary schools), Q101 (printed p. 121), Q299 (Shaykh Ibn Baz, printed pp. 328-330, ordering what is good), Q310 (Shaykh Ibn Jibreen, printed pp. 340-341, the voice of a woman over media).
• Explanation of Imam an-Nawawi’s 40 Hadith, Shaykh Salih al-Fawzan, Dar Makkah International: on Hadith 20, printed p. 229 (shyness is a branch of faith).
• How to Perform Hajj, Shaykh Muhammad ibn Salih al-Uthaymeen: the talbiyah section (a woman recites it quietly).
• Four Essays on the Obligation of Veiling, Al-Ibaanah, 3rd edition 2008, essay 3, Shaykh Salih al-Fawzan’s lecture: printed p. 69 (a woman’s prayer at home is better for her; going out for a need, covered). The book prints “Allaah” inside this hadith; this page prints “Allah” by the site’s house rule.
• Rulings Pertaining to Muslim Women, Shaykh Salih al-Fawzan, Darussalam, Second Edition June 2003, ISBN 9960-347-29-5, translated by Burhan Loqueman: General Laws, printed pp. 15-16 (the desires of the enemies of Islam with regard to stripping the Muslim woman of her honour and rights, including presenting her in various forms of media; cited for the framing of the section on modern pressures only).

Further Reading

• Female Scholars in Islamic History: the women of the first generations who learned, narrated, and taught
• Can Muslim Women Seek Islamic Knowledge?: women seeking knowledge, its evidences and its limits
• Seeking Knowledge (Talab al-Ilm): the obligation and virtues of seeking knowledge
• Aisha: Her Excellence and the Refutation of Slander: her virtues, and the answer to the slander brought against her
• The Wives of the Prophet ﷺ (Ummahat al-Mu’minin): the Mothers of the Believers and the station Allah gave them

Checked on 2026-10-26 against the books named in the References. The verses and the explanations taken from as-Sa’di’s tafsir were verified against his tafsir in this site’s library, and the examples from worship against the books named. The passage from Shaykh al-Fawzan’s Rulings Pertaining to Muslim Women supports the framing of the section on modern pressures only. No book in the library states a ruling on women appearing on public platforms; the application of these principles to today’s platforms is reasoning from them, presented as such, and not a quotation from any scholar.