The parts of the body of a woman which a suitor is permitted to look at when proposing for marriage

The selection of a spouse is a significant decision within Islam. While compatibility and religious values are crucial, physical attraction also plays a role. Islamic guidelines acknowledge this by allowing a potential husband (suitor) to look at the physical appearance of a potential wife (non-Mahram) under specific circumstances. 

One such circumstance where this observation is permitted is during the formal process of proposing marriage (khitbah). Recognizing the profound significance of marriage as a life-altering commitment, Islamic jurisprudence allows a prospective husband to observe the natural beauty and overall appearance of the woman he is considering marrying. This pre-marital viewing serves a crucial purpose: it enables him to assess whether there is a sufficient level of physical attraction and mutual acceptance that would contribute to a fulfilling, harmonious, and enduring marital bond. This allowance underscores the importance Islam places on compatibility in all its aspects, including physical compatibility, as a foundation for a successful and lasting union.. The Prophet (pbuh) said : 

اذا خطب احدکم المراة فان استطاع فان ینظر منها الی ما یدعوه الی نکاحها فلیفعل  (مسند احمد، ٣/٣٣٤)

“When one of you proposes to a woman for marriage, then if he is able to look at those (parts and aspects of) woman which induces one towards nikah, he should do so.” (Musnad Ahmad). 

In Islamic jurisprudence, when a man contemplates proposing marriage, the importance of physical attraction to a potential spouse is duly recognized. To facilitate this crucial aspect of compatibility, Islamic guidelines permit him to observe a woman's zeenah (adornment or beauty) for the purpose of assessing physical attraction. This zeenah encompasses various aspects of her appearance, including her hair, facial features, overall body shape, and breasts. The underlying purpose of this allowance is to enable the prospective groom to determine if there is a natural and mutual physical attraction that could contribute to a fulfilling and harmonious marital relationship. It is important to note that some scholars, such as Allama Ibn Abidin, have expressed the opinion that it is permissible for a suitor to look at a potential wife with desire (shahwah). This signifies that experiencing a degree of physical attraction or even arousal during this observation is not considered sinful within the specific context of a marriage proposal, as it is understood to be a natural human response in this situation. 

The prevailing scholarly consensus within Islamic jurisprudence permits a prospective husband to see the parts of a woman's "natural zeenah" (adornment) that she would ordinarily reveal in the presence of her male mahrams and other women. This view aligns with the general principles of modesty while allowing for sufficient visual assessment for the purpose of marriage. However, a less common and less widely accepted opinion is held by some scholars, notably Dawood Zahiri (815-883 AD) and Ibn Hazm (994-1064 AD). Their interpretation extends this allowance significantly, suggesting that a suitor is permitted to see the entire naked body of the potential wife, including her private parts (genitals and anal area). This view is considered a minority opinion within Islamic scholarship and is not the prevailing practice among Muslim communities.

According to Imam al-Awzai (707-774 AD) and several other scholars, a prospective husband is permitted to view the entirety of a woman's body with the exception of her two private parts (the genitalia and anus). Imam al-Awzai further elaborated on this by stating that a suitor is allowed to see "مواضع اللحم" (mawadi' al-lahm), which translates to "the places of flesh" or "the fleshy parts" of a woman's body. This phrase is often interpreted as potentially including areas such as the breasts, buttocks, thighs, and calves, indicating a broader scope of permissible viewing than simply the face and hands.

Imam Ahmad ibn Hanbal, a prominent figure in Islamic jurisprudence, conveyed differing narrations regarding the extent to which a prospective husband could view a potential wife. In one narration, he stated that it was permissible for a suitor to observe the entirety of a woman's body with the exception of her "العورة المغلظة" (al-'awrah al-mughallazah), which refers to the private parts, specifically the vulva and anus. This narration suggests a broader scope of permissible viewing while still maintaining a boundary around the most intimate areas. However, in another narration attributed to Imam Ahmad, he stated that it was permissible for the suitor to view the woman's entire body without exception.

 

According to Hanbali scholars like Ibn Qudaamah , Ibn al-Qayyim al-Jawziyyah , Ibn Hajar  etc, the suitor is permitted to see what one can see of a Mahram woman i.e. her hair, face, neck, chest, calves etc. Jarir ibn ‘Abdullah said concerning his wife, “(Before marriage) I used to hide under a tree to see her.”   This anecdote highlights the practice of seeking a glimpse beyond the immediate public sphere, suggesting a level of visual interaction beyond just the face and hands was considered acceptable in the context of pre-marital evaluation. 

The concept of a prospective husband observing a potential wife's "natural zeenah" (adornment or beauty) prior to marriage is a practice with roots in Islamic legal discourse. This provision aims to facilitate a more informed decision for both parties, acknowledging the role of physical attraction in a successful marital union. However, this legal allowance often contrasts sharply with prevailing cultural practices, particularly those concerning modesty (haya). Consequently, the full extent of observing a woman's "natural zeenah" is not widely practiced. Traditionally, in many Muslim communities, women would only reveal their face and hands to a prospective spouse during the pre-marital meeting. In some more religious families, they might also reveal their neck, upper chest, and an impression of their breast size by forgoing the usual headscarf or dupatta, which typically covers the chest and conceals curves. This practice is more consistent with, or at least more aligned with the spirit of, the aforementioned hadiths and the pronouncements of early Islamic scholars regarding pre-marital observation.