Title: Comment on the Opinion regarding Segregation between Sexes Question/Comments: The following comment on the question was forwarded to me by a brother. The comment has been posted on the 'Understanding Islam' Discussion Forums . The comment follows: This answer is totally incorrect. Islam promotes the segregation of the sexes as a religious obligation and not as a cultural tradition as claimed by this author. There are a number of Ahaadith to substantiate this obligation. A person who claims that free intermingling of sexes is permitted is guilty of an act of Kufr. Refer below. And Allah Ta'ala Knows Best It is rather unfortunate that sin and evil has become so rife nowadays that people don't even regard sin as sin anymore and how true are the words of our beloved Rasul (Sallallaahu Alayhi Wasallam), 'A time will dawn upon man that Zina (adultery) will become so widespread that the most pious man in this world will be that person who witnesses two people doing evil on the street pavement. This person would go up to them and say to them that go and do your action behind a tree, he will not stop them from the evil rather he would tell them that instead of doing it in front of everybody, go and do your actions behind a tree. The person who tells them this will be the most pious person. Today, we are presently experiencing the above adultery is being done openly, everywhere without any prohibition or obstruction.' (Islahi Khutubaat, Mufti Taqi Usmani vol.7 pg.32) In an Aayat of the noble Qur'aan, Allah Ta'ala commands the believers, 'Say (O' Muhammad) unto the believers lower your gazes and protect your private parts. That is more pure for you. Verily, Allah is all informed of what you are doing.' (Surah Nur). Evil glances is to look at any Ghayr Mahram especially with desire or to attain pleasure whether the person is alive or it is a picture. Both situations are totally Haraam. The greatest hindrance for the reformation and purification of the innerself is the sin of evil glances. Nabi (Sallallaahu Alayhi Wasallam) explained in a Hadith, 'Evil glances is a poisonous arrow from the arrows of Iblees.' (Majmauz Zawaaid vol.8 pg.63) In another Hadith, Nabi (Sallallaahu Alayhi Wasallam) mentioned, '. The Zina of the eyes is in evil glances and Zina of the ears is by listening (to evil) and Zina of the tongue speaking (about evil) and Zina of the hands is in touching (forbidden) and Zina of feet is in walking (towards evil) and the heart desires and hopes (in evil) and thereafter the private parts accepts that (acts upon it) or rejects it.' (Mishkaat pg.20) Therefore, according to Shari'ah, to look, speak, listen, etc. to any Ghayr Mahram except at the time of extreme necessity is Haraam and impermissible. In an Aayat of the noble Qur'aan, Allah Ta'ala says, 'And when you ask (his wives) for anything you want, ask them from behind a screen. That is purer for your hearts and their hearts.' Although the reason for revelation is a specific incident and the wives of Nabi (Sallallaahu Alayhi Wasallam) are specifically mentioned but this is general for the entire Ummah, i.e. if the woman wants to get something from the men, e.g. utensils, clothing, etc. thus, she not come in front of him, rather ask for it from behind a veil. (Ma'aariful Qur'aan vol.7 pg.200; Idaaratul Ma'aarif) In another Aayat, Allah Ta'ala says, 'And stay in your homes and do not display yourselves, like that at the time of ignorance.' (Surah Ahzaab 33 vol.33). Therefore, the command unto women is to stay at home and only come out at the time of a necessity which is sanctioned by the Shari'ah, should a need arise, total Shar'ee Hijaab should be adhered to. By a person fighting his Nafs and saving himself from sinning, he will attain the sweetness of Imaan. Nabi (Sallallaahu Alayhi Wasallam) said, 'A thought comes into a person to cast evil glances and who is that person who doesn't get these thoughts and his heart is also encouraging him to just take a look! But he fears Allah and saves himself by not casting an evil glance. This will cause a great burden but Allah Ta'ala will grant such sweetness of Imaan that he won't even consider looking in future.' (Ahmad vol.5 pg.264) It is, therefore, imperative that awareness should be created amongst the Muslim students to both male and female regarding the importance and laws of Shari'ah especially with regards to Hijaab and intermingling of the sexes. The administration of MSA should be encouraged to adhere to the laws of Shari'ah, contextually, the laws of Hijaab. CHECKED AND APPROVED CORRECT: Mufti Ebrahim Desai Muslim786 Answer: I would request all those who hold the opinions of a particular individual - whether a Mr. Desai or a Mr. Usmani - or a particular group to be the ultimate source of religious opinions and decisions to stop reading any further. My writings are based on what I understand from the Qur'an, the Sunnah and the sayings ascribed to the Prophet (pbuh). I do submit that my understanding of these sources may not be correct, but if anyone wants to point out an error in my understanding, presenting a different opinion of a scholar would not be effective. The only effective way, in this regard, would be to point out the mistake in my stated opinion, in the light of the directives entailed in the Qur'an and the Sunnah . In my earlier response relating to a question regarding whether or not Islam prohibits mixed gatherings, I had written: The fact that Islam has prescribed certain etiquette of interaction between males and females is evidence itself that Islam does not prohibit interaction between males and females. I really do not think that the stated point requires any clarification. Nevertheless, Mr. Muslim786's comment clearly evidences that the intended implication was not conveyed. This forces me to explain my point of view a little further. To understand my point of view, consider the following example: Suppose, someone had asked: "Does Islam prohibit people from entering houses that are inhabited by other people?" In response, I would say: The fact that the Qur'an has prescribed etiquette [1] for entering another person's house is itself evidence of the fact that Islam does not prohibit us to enter houses of other people. Now, would this answer be incorrect? The reader should decide for himself. My answer to the referred question - regarding the contended prohibition of mixed gatherings - was exactly of the same nature. Immediately after prescribing etiquette for entering inhabited houses, in Al-Noor 24: 30 - 31, the Qur'an continues to direct men and women to observe a certain etiquette - which in the stated context clearly relates to the time when either they have to visit another person's house or another person's family visits them. This prescribed etiquette, in other words, is for the time when men and women have to interact with each other or when they come in contact with each other. Now, if anyone ascribes to the opinion that the Shari`ah prohibits interaction between men and women, he would, in effect, be ascribing to the idea that 'the Qur'an has prescribed etiquette for something which is prohibited' . This idea is obviously absurd. The fact, on the contrary, is that the Qur'an has not prohibited interaction between men and women, but has prescribed etiquette for both men as well as women to follow when they come in interaction with each other. The foregoing explanation should adequately clarify my point of view. I really do not know whether my stated point of view could be termed as 'Kufr' or not. What I do know is that it is derived directly from a pertinent verse of the Qur'an. Although the foregoing explanation should suffice as a response to Mr. Muslim786's comments, yet it seems that an explanation of the Qur'anic verses and the narratives, which Mr. Muslim786 has cited may benefit the readers in further understanding the directives of the Qur'an and those entailed in narratives ascribed to the Prophet (pbuh). Mr. Muslim786 writes: In an Aayat of the noble Qur'aan, Allah Ta'ala commands the believers, 'Say (O' Muhammad) unto the believers lower your gazes and protect your private parts. That is more pure for you. Verily, Allah is all informed of what you are doing.' (Surah Nur). Evil glances is to look at any Ghayr Mahram especially with desire or to attain pleasure whether the person is alive or it is a picture. Both situations are totally Haraam. The greatest hindrance for the reformation and purification of the innerself is the sin of evil glances. Nabi (Sallallaahu Alayhi Wasallam) explained in a Hadith, 'Evil glances is a poisonous arrow from the arrows of Iblees.' (Majmauz Zawaaid vol.8 pg.63) "Lower your gaze" implies refraining from staring lustfully. The most that can be said on the basis of this citation is that the Qur'an has directed men [and later women] to lower their gaze and to protect their private parts, while interacting with the opposite sex. How can anyone derive the absolute prohibition of interaction between men and women on the basis of this directive? Mr. Muslim786 writes: In another Hadith, Nabi (Sallallaahu Alayhi Wasallam) mentioned, '. The Zina of the eyes is in evil glances and Zina of the ears is by listening (to evil) and Zina of the tongue speaking (about evil) and Zina of the hands is in touching (forbidden) and Zina of feet is in walking (towards evil) and the heart desires and hopes (in evil) and thereafter the private parts accepts that (acts upon it) or rejects it.' (Mishkaat pg.20) Obviously, there is nothing in the cited narrative to imply that interaction between males and females is prohibited. Astonishingly, however, it is on the basis of this narrative that Mr. Muslim786 writes: Therefore, according to Shari'ah , to look, speak, listen, etc. to any Ghayr Mahram except at the time of extreme necessity is Haraam and impermissible. It may be worth considering that nothing that Mr. Muslim786 has cited thus far prohibits interaction between males and females. What has been condemned in the cited verse is 'evil glances' and 'listening (to evil)' and 'speaking (about evil)' etc. We must remember that the job of the scholars is the explanation of the Shari`ah , not the formation of a new Shari`ah . Mr. Muslim786 writes: In an Aayat of the noble Qur'aan, Allah Ta'ala says, 'And when you ask (his wives) for anything you want, ask them from behind a screen. That is purer for your hearts and their hearts.' Although the reason for revelation is a specific incident and the wives of Nabi (Sallallaahu Alayhi Wasallam) are specifically mentioned but this is general for the entire Ummah, i.e. if the woman wants to get something from the men, e.g. utensils, clothing, etc. thus, she not come in front of him, rather ask for it from behind a veil. (Ma'aariful Qur'aan vol.7 pg.200; Idaaratul Ma'aarif) In another Aayat, Allah Ta'ala says, 'And stay in your homes and do not display yourselves, like that at the time of ignorance.' (Surah Ahzaab 33 vol.33). Therefore, the command unto women is to stay at home and only come out at the time of a necessity which is sanctioned by the Shari'ah, should a need arise, total Shar'ee Hijaab should be adhered to. Mr. Muslim786 contends that even though these verses specifically 'mention' the wives of the Prophet (pbuh), yet the directives entailed in them are general for the whole Ummah . If Mr. Muslim786 had only deliberated over these verses, he would have known that the directives entailed in the referred verses of Surah Al-Ahzaab cannot be generalized for the common Muslims. These verses pinpoint the unique position of the wives of the Prophet (pbuh) and direct them to observe certain additional restrictions because of their unique position. Thus, for instance, these verses state: "Wives of the Prophet, if any one of you is guilty of lewdness, she would face a double punishment...", "Wives of the Prophet, you are not like other women...", "It is not allowed for you [i.e. the believers] to marry his [i.e. the Prophet's] wives, after him". I really cannot see how the directives engulfed within such specific statements can be generalized for the whole Muslim community. I hope this helps. Regards, Moiz Amjad March 27, 2002 [1] The prescribed etiquette of the Qur'an can be seen at Al-Noor 24: 27 - 28.