The way we look is usually considered as an expression of our character. That’s why it concerns us very much –maybe just a little too much these days. As a Muslim who tries to lead an Islamic life, it might pop into our heads if we are allowed to wear makeup in Islam, use jewelry, perfume, etc. or not. 

This question concerns both men and women, naturally a bit more women though. Here, we would like to address the issue in a more general sense; what Islam says about wearing makeup in different situations. And to give a general preliminary answer, as our opening, yes, Islam allows us to wear makeup and jewelry as long as modesty is preserved.

But let us now have a more detailed look at some specific places where the question has been specially brought up and talked of in Islamic traditions:

Makeup in Islam  

1. When Praying!

It might surprise you to find out that Islam particularly recommends us –though not as an obligation– to be in good shape, wear our best clothes, brush our teeth, wear perfume, and in short, to wear makeup when we stand to pray.

And so did Prophet Muhammad (PBUH) prepared himself for every prayer (Salat) since “God is beautiful and loves beauty,” [1] and conforming to this verse of the Quran:
“O Children of Adam! Put on your adornment on every occasion of prayer… Say, ‘Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of [His] provision?’…” (7:31,32)

2. Wearing Makeup in Islam For One’s Spouse

Maybe this is where wearing makeup in Islam is most stressed on. Both men and women are time and again required to appear in the way that looks pleasantest to their better half, especially in their solitary moments. 

It is considered a great merit for a woman to put on her make-up, wear jewelry and perfume to charm her husband [2], and as great a merit for a man always to look neat, well-groomed, perfumed, and dressed up in the way that gratifies his wife, even though it takes a little trouble, and even though it’s not the kind of outfit he likes best [3].

A man or a woman should never have the impression that their spouse is more concerned with how he or she looks to others than to them!

3. In the Public

Here, actually, Islamic Interpretations are varied. On the one hand, all Muslims are repeatedly recommended to look neat and groomed in public [4]. On the other hand, red lines have been drawn where an important Islamic principle is at risk: modesty. 

Men are generally allowed to wear jewelry, such as rings or necklace (though necklaces are more commonly used by women in some Muslim countries), but they are forbidden from wearing any golden ornaments, maybe because Islam always wants there to be a certain line between men and women’s appearance, in the same way as Muslim men are required to wear a beard.

Women, too, are allowed to wear make-up, jewelry, or perfume in public as long as it doesn't make them appear sexually attractive. And of course, the bottom line for sexual attraction could be different from culture to culture. Several verses of the holy Quran ask women to keep a modest look in the public:

“… [tell the faithful women] not to display their charms, beyond what is [acceptably] visible… And let them not thump their feet to make known their hidden ornaments.”  (24:31)

This verse mentions an example of immodesty at the time and culture of early Islam. But the rule applies to any kind of appearance or manner which is intended or is very likely, to provoke sexual interest in anybody other than one’s spouse.

Conclusion

According to what we said, therefore, Muslims are very much suggested to, so to say, wear makeup in Islam for praying and for one’s spouse. They are also advised to do so in the public sphere so far as one’s appearance is not in a way that could excite unlawful (Haram) sexual temptations.

References:

1. Bihar al-Anwar, vol. 83, p. 169
2. Al-Kafi, vol. 11, p. 165  , Al-Kafi, vol. 11, p. 168
3. Makarim al-Akhlaq, p. 80
4. Bihar al-Anwar, vol. 16, p. 249

Well, one way to answer this question is to consider it by itself and regardless of any side issues. One may thus say that Muslim women –together with the rest of the world– need clothes! women in Islam, too, deserve to wear beautiful and stylish outfits! Muslim women, too, can have a job! And if all that is acceptable, there could be no fault found with designing such clothes or presenting them as a model.

As you know, though, Islam generally gives us the liberty to do all that is sensible, necessary, and harmless but always draws our attention to certain limits and red lines as well. Our answer to such questions, therefore, is usually like; “No problem provided that…” 

So, let’s now have a look at those conditions for women in Islam that might concern fashion designing and modeling?

1. Cover End

As you know, Islam has set a certain limit on women’s covering. This certain limit addresses women’s natural charm and attractions for men, and their understandable desire to expose them.

So, the big idea for setting such specific measures may be that women do not make a pledge of a special extent of covering for themselves which they would never break. Since, it will end up in what we can see today, where women’s bare body is so widely used as a tool to win men’s attention and pleasure. That’s why Islam has issued special rulings for women (and of course men’s) covering. 

2. Modesty for Women in Islam

The second thing, which is even more repeated and stressed on in Islam, is modesty [1]. But what is modesty all about? Cambridge dictionary defines it [with regards to clothes and behavior] as “a quality, in women, of dressing or behaving in a way that is intended to avoid attracting sexual interest” [i].

Of course, modesty is not exclusively for women in Islam. Men, too, are bid not to dress up or behave in a way that may attract sexual interest. What’s more, the same term is also metaphorically used to imply protecting all parts of the body from trespasses, such as modesty of the eyes, modesty of the tongue, or modesty of the heart. So, in a broad sense, modesty is the quality of protecting oneself against wrong desires. And that’s exactly what we need in fashion modeling.

Now, modesty is somehow different from covering obligations. It means a person (or a woman, as concerns this article) might be well covered following the Islamic principles of covering, but her type of clothes or her manners may still leave room for provoking sexual interest.

Moreover, the realization of modesty can be culturally variable. What is considered as an acceptable level of modesty in a cultural background may not be so in another. But in every culture, I guess, women know pretty well what kind of outfit or behavior could attract sexual attention. And that will do!

To Come to an End…

Finally, I should say that Islam is not opposed to men and women looking neat, good-looking, fashionable, or even attractive. If a woman is especially kind looking, for example, she looks particularly attractive to everybody.

Does it mean that she shouldn’t look like that? No way! What Islam tries to avoid is looking SEXUALLY attractive –in the same way that Islam asks men time after time to take care of their sight and never look at any woman –other than one’s spouse- sexually. Because Islam wants all sexual pleasure and satisfaction to be concentrated within wedlock and intended for its strength and persistence, rather than its disruption!

So, yes, fashion designing and modeling are acceptable for women in Islam [ii]. And yes, Muslim fashion designers or models are not the same as others who usually intend to be seductive in their manners and their type and extent of covering. Muslim designers and models are required to cover their body (except for the face, hands, and feet) and to look modest.  In Muslim countries, therefore, fashion shows are held in segregated places when the kinds of clothes being presented do not go along with Islamic rulings on covering and modesty in public.

Notes:
[i] dictionary.cambridge.org
[ii] You can read more about whether Muslim women can have a job here.

References:

1. Al-kafi, vol. 3, p. 714 , Knaz al-‘Ummal, vol. 3, p. 126