Fatwa ID: 07571
Answered by: Maulana Sheik Abdel Ahaad Imrit
Question:
Why are the breasts of women not considered as awrah for her mahram? Isn’t it immoral? More than one madhab states that breasts aren’t awrah for mahram. Isn’t it disgusting that a brother or son can see the chest of his sister or mother?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Wa ʿalaykumu s-salam waRahmatullahi Wabarakatuh,
In Islamic law, the concept of awrah (the parts of the body that must be covered) varies depending on the situation and relationship between individuals. When it comes to mahram (close relatives whom one is permanently forbidden to marry, such as siblings, parents and children), the rules regarding awrah are more relaxed than they are for non-mahrams.
It is agreed that for a woman in front of her mahrams, the area from the navel to the knees is considered awrah, meaning other parts of her body, such as her hair, arms, or even her chest, are not considered awrah in this context. The reason behind this ruling is practical and based on the natural dynamics within families, where people live in close quarters and interact frequently.
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Mufti Shafi’ ‘Uthmani (May Allah have mercy upon him) elaborates this in his tafseer in surah Nur verses 31-32 :
“The second exception in the verse relates to the men before whom no hijab is to be observed by women. There are two reasons for this exception.
First, those men who are exempt from this injunction are the mahrams, hence, no risk of any trouble is expected from them.
Allah Ta’ala has put in their hearts deep respect and honour for their close female relatives, hence, there is no possibility of any mischief from them.
Secondly, since the close relatives normally live all together, for the sake of convenience it is required that they do not hide from each other. “[Ma’riful Quraan]
This reflects the balance Islam strikes between practicality and upholding moral boundaries.
Why Isn’t This Immoral?
- Context of Family Relationships: The primary reason this ruling exists is due to the inherent trust and non-sexual nature of the relationship between mahrams. Islam recognizes that family members like fathers, brothers, or sons generally do not view their female relatives in a sexualized manner. In the context of family, where people often help and care for each other, strict concealment of every part of the body can be impractical.
In the footnotes of Ibn Abidin regarding what can be exposed, the passage outlines the permissibility of a man seeing certain parts of a mahram woman’s body, such as the head, face, chest, legs, and arms, provided there is no fear of sexual desire from either party. If there is any concern of arousal, then such exposure is not allowed.
- Cultural Sensitivity: While Islamic rulings set basic guidelines, cultural norms and personal boundaries also play a significant role. Just because something isn’t technically considered awrah doesn’t mean that it is encouraged or culturally acceptable for mahrams to see certain parts of the body. Modesty is still highly valued.
It is important to remember that Islamic rulings provide minimum requirements, not maximum standards. This doesn’t mean she should walk around the house with her legs, chest, or breasts exposed.
Another example is the requirement to cover the awrah for Salah to be valid. For men, the awrah extends from the navel to below the knees.
While covering only this area fulfils the minimum requirement for the validity of the prayer, it doesn’t mean that this is how one should normally present themselves for salah.
Instead, one should wear their best and most respectful clothing. However, if a person only has clothing that covers from the navel to below the knees, this is where the ruling would apply.
In summary, Islamic law permits some flexibility in family settings because of the non-sexual nature of these relationships, but modesty is always encouraged, and cultural practices may vary.
Only Allah knows best.
Written by Mawlana Sheik Abdel Ahaad Imrit
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
«تفسير ابن كثير – ت السلامة» (6/ 47):
«وقوله: (وَلا يُبْدِينَ زِينَتَهُنَّ إِلا لِبُعُولَتِهِنَّ) يعني: أزواجهن، (أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ) كل هؤلاء محارم المرأة يجوز لها أن تظهر عليهم بزينتها، ولكن من غير اقتصاد وتبهرج.
وقال ابن المنذر: حدثنا موسى -يعني: ابن هارون -حدثنا أبو بكر -يعني ابن أبي شيبة -حدثنا عفان، حدثنا حماد بن سلمة، أخبرنا داود، عن الشعبي وعِكْرمَة في هذه الآية: (وَلا يُبْدِينَ زِينَتَهُنَّ إِلا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ) -حتى فرغ منها قال: لم يذكر العم ولا الخال؛ لأنهما ينعَتان لأبنائهما، ولا تضع خمارها عند العم والخال فأما الزوج فإنما ذلك كله من أجله، فتتصنع له ما لا يكون بحضرة غيره.»
«حاشية ابن عابدين = رد المحتار ط الحلبي» (6/ 365):
«(سِوَى مَا بَيْنَ سُرَّتِهِ إلَى مَا تَحْتَ رُكْبَتِهِ) فَالرُّكْبَةُ عَوْرَةٌ لَا السُّرَّةُ
«حاشية ابن عابدين = رد المحتار ط الحلبي» (6/ 367):
«وَمِنْ مَحْرَمِهِ) هِيَ مَنْ لَا يَحِلُّ لَهُ نِكَاحُهَا أَبَدًا بِنَسَبٍ أَوْ سَبَبٍ وَلَوْ بِزِنًا (إلَى الرَّأْسِ وَالْوَجْهِ وَالصَّدْرِ وَالسَّاقِ وَالْعَضُدِ إنْ أَمِنَ شَهْوَتَهُ)»
