السلام عليكم ورحمة الله وبركاته
- The presence of both males and females in the same space is permissible.
- Interaction between individuals of the opposite gender is impermissible if it involves gazing with desire, fear of fitnah, seclusion, or close intermingling.
- The close intermingling of opposite genders, which is deemed haram by our fuqahā’, occurs when their bodies come into such close proximity that there is no space between them.
- If an event or gathering ensures that the above impermissible interactions are avoided, then attending for both males and females is permissible, provided no other haram activities, agreed upon by consensus, take place.
- While the above highlights what is strictly permissible and impermissible, one should also consider the ideal standards of modesty set by the mothers of the believers and the daughters of Allah’s Messenger ﷺ. These standards are best exemplified by the words of Fāṭimah al-Zahrā’ when she was asked to explain modesty. She said, “It entails that a woman does not see the face of a strange man and that he does not see her face.”
- Accordingly, whenever feasible, it is preferred to hold functions where males and females are segregated. It is ultimately the way of the Messenger ﷺ and would remove one from all blame.
والله تعالى أعلم
And Allāh knows best
Mufti Abdurragmaan Khan
النصوص المستندة إليها
إعانة الطالبين (عثمان البكري) صــــــــــ٣١٣ جــــــ ١
ﻭﻣﻨﻪ اﻟﻮﻗﻮﻑ ﻟﻴﻠﺔ ﻋﺮﻓﺔ ﺃﻭ اﻟﻤﺸﻌﺮ اﻟﺤﺮاﻡ، ﻭاﻻﺟﺘﻤﺎﻉ ﻟﻴﺎﻟﻲ اﻟﺨﺘﻮﻡ ﺁﺧﺮ ﺭﻣﻀﺎﻥ، ﻭﻧﺼﺐ اﻟﻤﻨﺎﺑﺮ ﻭاﻟﺨﻄﺐ ﻋﻠﻴﻬﺎ، ﻓﻴﻜﺮﻩ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ اﺧﺘﻼﻁ اﻟﺮﺟﺎﻝ ﺑﺎﻟﻨﺴﺎء ﺑﺄﻥ ﺗﺘﻀﺎﻡ ﺃﺟﺴﺎﻣﻬﻢ ﻓﺈﻧﻪ ﺣﺮاﻡ ﻭﻓﺴﻖ
حاشية البجيرمي على الخطيب، صـــ ٤٥٦، جـــــ ٣
ﻗﻮﻟﻪ: (ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻨﻜﺮ) ﺃﻱ ﻭﻟﻮ ﻓﻲ اﻋﺘﻘﺎﺩ اﻟﻤﺪﻋﻮ ﻓﻘﻂ ﻛﻔﺮﺵ ﺣﺮﻳﺮ ﻟﻠﺮﺟﺎﻝ ﻭﺷﺮﺏ ﻧﺒﻴﺬ، ﻧﻌﻢ ﻳﺠﻮﺯ اﻟﺤﻀﻮﺭ ﺇﻥ اﻋﺘﻘﺪ اﻟﻔﺎﻋﻞ اﻟﺠﻮاﺯ ﻛﺎﻟﺤﻨﻔﻲ ﻓﻲ اﻟﻤﺜﺎﻟﻴﻦ ﻟﻜﻨﻪ ﺇﺫا ﺣﻀﺮ ﻻ ﻳﻨﻜﺮ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﻗﺎﻋﺪﺓ ﺇﻥ ﺷﺮﻁ اﻹﻧﻜﺎﺭ ﻛﻮﻥ اﻟﻤﻨﻜﺮ ﻣﺠﻤﻌﺎ ﻋﻠﻴﻪ ﺃﻭ ﻳﻌﺘﻘﺪ اﻟﻔﺎﻋﻞ ﺣﺮﻣﺘﻪ. ﻭﻗﻀﻴﺔ ﺫﻟﻚ ﺳﻘﻮﻁ اﻟﻮﺟﻮﺏ ﺩﻭﻥ اﻟﺠﻮاﺯ ﻓﻴﻤﺎ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺎﻟﻜﻲ ﻳﺘﻄﻬﺮ ﺑﺎﻟﻤﺴﺘﻌﻤﻞ ﺃﻭ ﺣﻨﻔﻲ ﻳﺘﺮﻙ اﻟﻄﻤﺄﻧﻴﻨﺔ ﻓﻲ اﻟﺼﻼﺓ ﻭﻟﻮ ﻛﺎﻥ اﻟﻔﺎﻋﻞ ﻳﺮﻯ اﻟﺘﺤﺮﻳﻢ ﺩﻭﻥ اﻟﻤﺪﻋﻮ، ﻓﺎﻟﻮﺟﻪ ﺳﻘﻮﻁ اﻟﻮﺟﻮﺏ ﻭﺣﺮﻣﺔ اﻟﺤﻀﻮﺭ ﺇﺫ ﺣﻀﻮﺭ اﻟﻤﻨﻜﺮ ﻭﻟﻮ ﻓﻲ اﻋﺘﻘﺎﺩ اﻟﻔﺎﻋﻞ ﻓﻘﻂ ﻟﻐﻴﺮ ﺇﻧﻜﺎﺭﻩ ﺣﺮاﻡ؛ ﻷﻥ ﻓﻴﻪ ﺇﻗﺮاﺭا ﻋﻠﻰ اﻟﻤﻌﺼﻴﺔ ﻭﻫﻮ ﺣﺮاﻡ. اﻩـ. ﺳﻢ.
ﻭﻗﻮﻟﻪ: ” ﻭﻟﻮ ﻓﻲ اﻋﺘﻘﺎﺩ اﻟﻤﺪﻋﻮ ﻓﻘﻂ ” ﻭﻻ ﻳﻨﺎﻓﻴﻪ ﻣﺎ ﻳﺄﺗﻲ ﻓﻲ اﻟﺴﻴﺮ ﺃﻥ اﻟﻌﺒﺮﺓ ﻓﻲ اﻟﺬﻱ ﻳﻨﻜﺮ ﺑﺎﻋﺘﻘﺎﺩ اﻟﻔﺎﻋﻞ ﺗﺤﺮﻳﻤﻪ؛ ﻷﻥ ﻣﺎ ﻫﻨﺎ ﻓﻲ ﻭﺟﻮﺏ اﻟﺤﻀﻮﺭ ﻭﻭﺟﻮﺑﻪ ﻣﻊ ﻭﺟﻮﺩ ﻣﺤﺮﻡ ﻓﻲ اﻋﺘﻘﺎﺩﻩ ﻓﻴﻪ ﻣﺸﻘﺔ ﻋﻠﻴﻪ ﻓﺴﻘﻂ ﻭﺟﻮﺏ اﻟﺤﻀﻮﺭ ﻟﺬﻟﻚ، ﻭﺃﻣﺎ اﻹﻧﻜﺎﺭ ﻓﻔﻴﻪ ﺇﺿﺮاﺭ ﺑﺎﻟﻔﺎﻋﻞ ﻭﻻ ﻳﺠﻮﺯ ﺇﺿﺮاﺭﻩ ﺇﻻ ﺇﺫا اﻋﺘﻘﺪ ﺗﺤﺮﻳﻤﻪ ﺑﺨﻼﻑ ﻣﺎ ﺇﺫا اﻋﺘﻘﺪ اﻟﻤﻨﻜﺮ ﻓﻘﻂ؛ ﻷﻥ ﺃﺣﺪا ﻻ ﻳﻌﺎﻣﻞ ﺑﻘﻀﻴﺔ اﻋﺘﻘﺎﺩ ﻏﻴﺮﻩ. اﻩـ. ﺣﺞ. اﻩـ. ﺳ ﻟ.
