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What's free mixing,?

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#1 [Permalink] Posted on 23rd June 2017 23:37
How do you define this term, ?
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#2 [Permalink] Posted on 24th June 2017 00:36
Arfatzafar wrote:
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it seems to be defined by cultural norms of ones society.
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#3 [Permalink] Posted on 24th June 2017 01:33
Arfatzafar wrote:
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When the laws of hijab, mehram, intermingling etc are broken.
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#4 [Permalink] Posted on 24th June 2017 02:09
It unfortunately does get defined by cultural baggage but, as muslims, it shouldn't.

In my opinion, free mixing is any interaction that takes place without necessity between opposite genders, whether that interaction is verbal, visual or physical and regardless of whether it takes place in private or public.
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#5 [Permalink] Posted on 24th June 2017 02:22
abu mohammed wrote:
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Then you would have to define intermingling.
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#6 [Permalink] Posted on 24th June 2017 04:21
Related to this topic:

Quote:
Sahl ibn Sa'd al Sa'idy, may Allah be pleased with him, said: "Abu Usayd invited the Prophet [pbuh] and his Companions to his wedding feast and his wife, Um Usayd, served them food and drink herself" [Related by al-Bukhari and Muslim].
Al Bukhari placed this hadith in a chapter which he entitled On [the permissibility] of a woman serving [food and drink to] men at her own wedding.
Al Qurtuby stated in his exegesis of Qur'an: "Our scholars said: The report demonstrates the permissibility of the bride serving [food and drink to] her husband and his friends at her wedding."
Ibn Batal said in his explanation of Bukhari's collection of authentic hadith: "Separating between men and women [when they are in the same place and in direct interactions] is not obligatory for Muslim women in general but was specific to the wives of the Prophet; Allah says:

And when you ask [his wives] for something, ask them from behind a partition. [Qur'an 33: 53]

Ibn Hajar, the scholar of hadith, said in his book Fath al Bari: "The hadith demonstrates the permissibility of a woman serving [food and drink to] her husband and his guests. There is no doubt that this permissibility is valid only when the legal guidelines (lack of temptation and a woman covering what must be concealed) are met."

The two foremost scholars in hadith, al-Bukhari and Muslim, mention a report about Abu Talha al-Ansari and his guest: Abu Talha and his wife invited a guest into their home. As they did not have enough food to go around, they pretended to eat, and spent the night hungry. In the scholar Ibn abu Dunya's version, Anas narrated that Abu Talha told his wife: 'Crumble the bread and put it in butter, and tell the servant to blow out the lamp.' Then they pretended to share the food with their guest." It is apparent from this report that they were all eating from the same dish. The Prophet [pbuh] told Abu Talha:"Allah is pleased with what you did tonight." The following verse was sent addressing this event:

They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. [Qur'an 59: 9]

Abu Juhaifa, may Allah be pleased with him, said: "The Prophet [pbuh] established a bond of brotherhood between Salman and abu al Dard'a. Salman visited Abu al Dard'a and found his wife, Um al Dard'a disheveled. "What's wrong?" he asked her. She replied: "Your brother, Abu al Dard'a, has no worldly desires…"

Commenting on this hadith, Ibn Hajar said: "This hadith includes some benefits … the permissibility of talking to non-mahram women and asking about that which concerns their life."[/quote]

www.dar-alifta.org/Foreign/ViewFatwa.aspx?ID=4871


Quote:
"As for the Malikis, their position is what was mentioned by al-Kharshi in his marginalia on Mukhtasar Khalil (1:347): “The ‘awrah of a free-woman before a foreign man is her entire body, even her loose hair and forelock, with the exception of the face and hands, the outside of them and their inside. Furthermore, looking at them (the face and hands) without gratification and without fear of temptation and without a reason, is permissible, even if it is a young woman. Malik said, ‘a woman may eat with a non-near-relative (ghayr dhi mahram) and with her male servant, and she may occasionally eat with her husband and others of those with whom he dines’. Ibn al-Qattan said, ‘this contains proof of the permissibility of the woman showing her face and hands to a foreign man, since it is not conceivable to eat except in this manner [i.e. by showing the face and hands].'” An equivalent [passage] is [found] in Sharh al-Muwaq of al-Hattab (1:499) in more detail."


www.deoband.org/2010/06/hadith/hadith-commentary/the-hija...


[quote](478)Chapter: Women greeting men(478)
Umm Hani', the daughter of Abu Talib, said, "I went to the Prophet, may Allah bless him and grant him peace, while he was performing a major ablution. I greeted him and he asked, 'Who is this?' 'Umm Hani',' I replied. He said, 'Welcome.'"

Al-Hasan said, "Be women who greet men."


Reference : Al-Adab Al-Mufrad 1045


Note: I am not deriving rulings from these quotes, merely sharing for further discussion.
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#7 [Permalink] Posted on 24th June 2017 04:30
Blackstone Academy 's facebook page has links to 3 lectures on this topic, which can be found on their youtube page as well.
Also on you tube is Islamic Viewpoint on Male/Female Interaction by Shaykh Shafi Chowdhury.
Shaikh Akram Nadwi has a couple lectures which touches on this topic as well, when dealing with his work al muhadithat, and the issue of women going to Masjid.

Noe: I am not endorsing the above views, just sharing as I found the evidences mentioned interesting.

Gender Interaction in Islam Unravelled w/ Shaykh Tameem Ahmadi on youtube is interesting as well.
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#8 [Permalink] Posted on 24th June 2017 09:48
Concerned wrote:
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Mixing of non Mehram whilst the rule of hijab are broken. (I thought that would've made sense when I first said it)

This includes times when one woman and one non mehram man are together alone even when the rules of hijab are met.

You will find many Hadith and stories that show the intermingling of both genders, but they will be under the rules of hijab.
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#9 [Permalink] Posted on 24th June 2017 10:40
abu mohammed wrote:
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Or a longer version:

seekershub.org/ans-blog/2014/08/06/mixed-gatherings-a-det...

Answered by Shaykh Muhammad ibn Adam al-Kawthari

Question: Can you please comment on the permissibility of mixed social gatherings and whether its allowed as far as guys and girls going out together that are just friends to dinner or other places?

Answer: “And We reveal of the Qur’an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.”

(Qur’an, 17:82)

“We sent you (O Prophet!) not except as a mercy for all people.”

(Qur’an,21:107)

The Prophet (Allah bless him & give him peace) is a manifestation of the Mercy of Allah Most High. he was sent as a mercy to all humanity, as the Qur’an states. The Shariah is the guidance Allah Most High sent the Prophet (Allah bless him & give him peace) with, to bring humanity out from darkness of confusion and bewilderment to the light of charity. Its rulings are all for the benefit of humanity, for, as Allah reminds us,

“O mankind! You are the poor in your relation to Allah. And Allah! he is Absolutely Free of Need, the Owner of Praise.” (Qur’an, 35:15)

The regulations related to male-female interaction are essential to the very soundness of human civilization. If ignored, they threaten its very survival.

Islam is not just a true religion but also a social order that enables individuals to attain the cherished goal of material happiness and welfare in the world and to prepare them for the next world through righteousness and virtuous deeds.

Islam removes the possible causes which may breed corruption. It strikes hard at the root of evil and suggests measures which may bring about peaceful, happy and harmonious relations among the Muslims.

It discourages free and unbridled contact between men and women in order to check the consequences of undesirable impulses. It puts restraint to such impelling forces which might play a disastrous role in degenerating the mind of young men and women.

The sexual instinct is the greatest weakness of the human race. That is why Shaytan selected this weak spot for his attack on the believer.

In the present-day society, we see that the family system has been totally shattered. [F: See Shaykh Abdal Hakim Murad’s excellent work, ‘The Fall of the Family’ at www.masud.co.uk]

The husband and the wife are working in different places in an atmosphere of free mixing of the sexes. Sometimes it leads to unlawful contacts with strangers and ultimately to divorce and the destruction of the home.

We can see for ourselves the disastrous outcome of giving unlimited freedom for mixed gatherings. Allah Almighty has created this attraction which exists between the sexes for each other. This cannot be denied. Where there is free mixing, this natural instinct will be aroused at sometime and lead to the committing of sin.

Therefore Islam takes the preventive measure rather then suffer the consequences. This is also one of the principles of Islamic Jurisprudence, namely ‘blocking the means’ (saddal-dhara’i). This is based on the idea of preventing an evil before it actually materializes, and is taken from the heart of the guidance of the Qur’an and Sunna that, “Preventing harm is given precedence even to achieving possible benefits.”

The harms of adultery, fornication and things that lead to it have been explained in detail in the Qur’an:

Allah says in Surah al-Nur:

“Say to the believing men to lower their gaze and guard their modesty. That is purer for them, and Allah is aware of what they do. And say to the believing women to lower their gaze and guard their modesty.” [Qur’an, 24:30-31].

Similarly Allah says in Sur a a l-Ahzab:

“When you ask them for anything then ask from behind a screen (hijab). This is a mean s f or greater purity for your hearts and their hearts.” [Qur’an, 33:53].

Imam Abu Abd Allah al-Qurtubi (Allah have mercy on him) writes in his famous exegesis of Qur’an, *   al-Jami` li Ahkam al-Qur’an:

“This verse indicates the permissibility to ask and converse with the wives of the Messenger of Allah (Allah bless him and give him peace) from behind a screen or a curtain. All Muslim women would be bound by the same guidance. [Qurtubi, al-Jami` li Ahkam al-Qur’an, 14:227].

Also in Sur aa l-Ahzab, Allah says:

“O wives of the prophet! You are not like other women, if you are god-fearing. So do not be soft in speech. Lest in whose heart is disease should be moved with desire.” [v. 32].

This verse clearly indicates that men and women should not talk unnecessarily and when they do so, the both the content and manner of conversation must be appropriate, and free of anything inciting.

The Guidance of the Beloved of Allah (Allah bless him and give him peace)

The Prophet (Allah bless him and give him peace) dealt with the issue of male-female relations at length

1) Imam Abu Dawud and Imam an-Nasai relate from Sayyidatuna Aisha (Allah be pleased with him) that she says: “A women extended her hand from behind a curtain to hand a piece of paper to the Prophet (Allah bless him and give him peace). The Messenger of Allah pulled his hands back and said: “I don’t know if this is a mans hand or a women’s hand.” Aisha said that it was a women’s hand.

This Hadith is clear that the companions of the Prophet (Allah bless him and give him peace) used to observe separation (hijab) in a way that there use to be a curtain or a veil between the sexes. If free mixing was acceptable, then there was no need for this. Besides, if such separation was against the spirit of the Sharia, the Messenger of Allah would have certainly pointed it out to her.

2) Imam al-Bukhari and Imam Muslim narrate in their Sahih from Uqba ibn Amir (Allah be pleased with him) that the Messenger of Allah said: “Do not go near [non-Mahram] women.” A person inquired: “What about in-laws?” The Messenger of Allah (Allah bless him and give him peace) responded, “The in-laws are death.”

The Prophet of Allah (Allah have mercy on him) compared male in-laws to death. This means that one should be even more careful with in-laws with regards to interaction as there is greater risk for fitna, especially given the comfortable, social atmosphere in which both parties may lower their guard and forget lowering their gazes.

3) Imam Muslim narrates from Jarir ibn Abdullah (Allah be pleased with him) who says: ”Iasked Allah’s Messenger about the sudden glance on a Non – Mahram. He commanded me that I should turn away my eyes.

4) Buraida reported that the Messenger of Allah said to Ali [Allah be pleased with him]: “O Ali! don’t allow your glance to follow a glance, because the first [glance] is forgiven and not the second. [Narrated by Tirmidhi, Abu Dawud and Imam Ahmad].

The above mentioned [and other] verses of the Qur’an and sayings of the Prophet [Sallallahu Alayhi Wasallam] indicate the importance of observing the proper limits of gender interaction.

The following are the rules deduced from the Qur’an and Sunnah regarding the social behavior of men and women, as outlined by the scholars:

a) Both men and women should dress properly and modestly, such that their nakedness (awra) is covered with loose clothing that does not define the shape of the limbs below. This, of course, includes women being in proper hijab, both avoiding tight-fitting clothing;

b) Men and women who are not immediately related should not talk to each other unnecessarily. When there is a genuine need (such as work or education) to talk, the conversation should be in a modest, restrained manner, and be limited to the extent of the need;

c) It is from the guidance of the Prophet (Allah bless him and give him peace) that women cannot wear fragrances that might catch the attention of strange men;

d) Both men and women should lower their gazes. It is disliked to look at someone young of the opposite sex even without the fear of desire; when one even fears desire, it is impermissible to look;

e) Particular care must be given to one’s interaction with in-laws, relatives, and others one is likely to have sustained contact with, such as co-workers.

In the light of the above, we can see that the free intermingling of both the sexes is not allowed. Islam enjoins on both men and women to cast down their looks in presence of each other. How is it possible for men and women to meet freely in dinners, tea parties and other social events with looks cast down?. There is not a single instance in the history of early Islam of men and women being allowed to meet each other freely in any social, political or religious gathering. Even in the Masjid men and women had their separate rows at the time of prayers. The Hadith considers the free mixing with in-laws as death, as there is a greater risk of Fitna.

In one narration, listening to the voice of a woman with lust has been termed as adultery. The scholars have debated whether the voice of a women is Awrah, although according to the Hanafi Madhab it is not considered awrah, but it shows the importance of keeping away from free mixing. If a young woman says Salam to a Non-Mahram, he should reply within himself and not let the woman hear his reply [see “Taqreerat” of Rafi’e on the “Hashiya” of Ibn Abideen].

Ibn Abideen says in his “Hashiya”: If one fears Fitna or lust then it will be Haram for him to look at the face of a woman. This was in the early days. However, in our times one is not allowed to look at the face of a Non-Mahram woman, not because it’s part of the Awra, rather due to Fitna.

It is thus clear that Islam insist on the segregation of sexes to the utmost extent compatible with individual and collective self-preservation. Its pattern of society is one in which men and women do not intermingle too freely. If intermixture becomes necessary at any time, then too much freedom must be avoided and all the rules and conditions must be observed.

In conclusion, mixed gatherings are not permissible. Men and women must sit apart from each other. If they sit apart and there is no free mixing [as was also mentioned in the Question] then it will be permissible. May Allah guide us to the straight path. Ameen

And Allah knows best.

Shaykh Muhammad ibn Adam al-Kawthari

*   Edited by Faraz Rabbani.
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#10 [Permalink] Posted on 24th June 2017 11:50

Arfatzafar wrote:
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You are right, its a very technical and complicated term so let me illustrate with a picture where everything is just "free mixing" together...

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#11 [Permalink] Posted on 24th June 2017 15:30
Ryder wrote:
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And what about arrows of eyes?
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#12 [Permalink] Posted on 24th June 2017 15:32
Muadh_Khan wrote:
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Interesting!
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#13 [Permalink] Posted on 24th June 2017 15:43
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#14 [Permalink] Posted on 24th June 2017 15:50
Concerned wrote:
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In surah al noor male and female are injuncted to lower their gaze but in case of Hz Salman RA and Hz umm Darla RA apparently it's missing
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#15 [Permalink] Posted on 24th June 2017 15:55
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In surah al noor male and female are injuncted to lower their gaze but in case of Hz Salman RA and Hz umm Darla RA apparently it's missing

Can you date the two incidents? i.e. when the verses were revealed (although it's a Madani Surah) and when the incident took place.
Can you say how he knew she was in that state, one can still tell without lifting their gaze, or the first accidental gaze made it more apparent! Who knows?

It doesn't justify free mixing if that's what you're implying.
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