There are certain jobs in Islam that are considered haram (forbidden) for women, such as working as a makeup artist or a singer; however, there are specific conditions under which even these jobs may not be considered haram.
Which Jobs Are Halal and Haram for Women?
Women's employment and the division of responsibilities between men and women are among the topics for which Islam has provided guidelines. Islam has deemed some jobs haram (forbidden) and others makruh (discouraged), suggesting they should not be chosen as main occupations.
One of the greatest acts of worship in the eyes of God is engaging in lawful (halal) work. Such earners are called “God's beloved” (al-kasib habibullah). In contrast, working in haram trades is forbidden and void. Those who engage in it are considered to be in a state of war with God—such as usurers, who are referred to in the Qur’an with the phrase: “then be informed of a war from Allah” (fa’adhanu biharbin min Allah).
In the early days of Islam, many women participated in economic activities. The Imams not only did not prevent them from working but in some cases encouraged them in a kind and supportive tone. However, they strongly emphasized whether the work was halal or haram.
Islamic traditions and jurisprudential texts mention two types of jobs that are generally permissible (mubah), but under certain conditions, the income from them may become makruh or haram.
Working at home has two forms:
Housekeeping
Economic Activities such as carpet weaving, tailoring, knitting, writing, and private tutoring.
From the perspective of Islamic law, women are not religiously obligated to perform house chores such as sweeping, cooking, laundry, or breastfeeding, and they cannot be forced to do so.
The income of a makeup artist is haram if:
In jurisprudential texts, there is a term called “tadlīs māshita” which means "deceptive beautification by the stylist." If a makeup artist uses techniques to hide a woman's flaws and make her appear more attractive with the intention of facilitating a marriage, it is considered tadlīs māshita, and the income from it is haram.
If the makeup artist beautifies a woman without any intent of deception, but the woman herself uses the makeup to deceive someone, then the stylist’s income is halal, and the concept of tadlīs does not apply.
[Shahid al-Thani, Masalik al-Afham, vol. 3, p. 129]
In the Qur’an, tabarruj refers to a woman showing off her beauty to men. If the makeup artist styles a woman in a way that constitutes tabarruj, then the act of beautification itself is haram, and the resulting income is also haram.
Another issue in women's beauty salons is the matter of payment. It is recommended that the stylist does not fix a price beforehand, and accepts what is offered. It is also preferred that the stylist does not ask for more than what is deserved, and the client should pay the due amount.
Another haram aspect of women’s makeup artistry occurs when a woman is decorated in a forbidden manner. This issue appears in jurisprudential texts under the title "Tazyin al-rajul bima yuharramu 'alayh" (Beautifying a man with things forbidden to him), where the word “man” is used as an example and applies equally to women.
As we know, the Qur’an does not prohibit beautification per se, but if someone beautifies a woman in a way considered tabarruj, the income earned from that act is haram.
The distinction is that in tadlīs māshita, the act of beautifying itself is not haram, but the intent behind it (deception) makes it so. However, in tabarruj, the act of beautification itself is haram, and thus the income is also haram.
If the job itself is halal and the income is earned through halal means, then it is halal. However, it is possible to commit haram acts even in a halal profession.
In makeup artistry, some practices are haram, some are halal, and some are even recommended (mustahabb). Recognizing these distinctions will make the stylist’s path clearer.
If a client comes and their religious observance is visibly lacking, the stylist can ask about their intent—whether they’re preparing for a lawful gathering or an unlawful one.
Just as we are reminded to appear in proper attire when entering the shrine of Imam Reza (peace be upon him), and are even encouraged to wear a chador to add spiritual light, the same idea can be applied in a salon. The stylist can post a friendly notice such as:
"We kindly refrain from serving clients seeking beautification for unlawful gatherings or in situations involving impermissible exposure."
However, simply posting this notice is not enough to make the income halal. It is just the first step.
It is similar to saying, "I do not accept any money that is religiously problematic," yet still accepting it when offered.
Also, the stylist may be a man—we don't know the gender of the person asking this question. In any case, both men and women must understand what is halal and haram in their profession.
There are many misconceptions in society about earning a livelihood that can negatively affect parenting, marital relationships, and social interactions. Knowing these will help improve quality of life.
Singing (ghina) is another profession that is considered haram for women in Islamic jurisprudence.
There is a difference of opinion among scholars regarding ghina. Some, such as Muhaddith Kashani and Akhund Khurasani, do not consider ghina absolutely haram, but only when it involves haram elements like mixed-gender gatherings or immoral entertainment.
[Imam Khomeini, al-Makāsib al-Muharramah, p. 2069]
However, the scholar Bahrani strongly disagrees and does not accept such justifications, considering the prohibition of ghina absolute.
According to the majority of scholars, just as singing is haram, the income of a female singer is also haram—unless it is done at a wedding night and does not involve other haram elements such as lying, playing forbidden instruments (e.g., lute), or the presence of men in the women’s gathering. In such a case, the singer's income is halal.
