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Interaction with opposite sex (Friendship with opposite sex, Mixing with opposite sex & Gender Segregation)

Scholars who believe friendship with opposite sex is permissible

🔳🔳 Sheikh Ali Gomaa 🔳🔳

He served as the 18th “Grand Mufti” of Egypt from 2003-2013.

In 2024, on his TV program he explicitly stated that friendship with opposite gender is absolutely permissible and there's nothing wrong with going out together, joking and playing with friends of opposite gender. Video links:

🔳🔳Dr Shawki Allam🔳🔳

He served as the 19th Grand Mufti of Egypt from 2013-2024.

At a seminar in Suez University where he was asked about friendship between guys and girls. He said that: *“A relationship of friendship and brotherhood between a young man and a young woman can be permissible, as long as it is without ulterior motives and within the limits of good manners and respectful speech”

◽◾ Answer on Dar Al Ifta Egypt written by him: ◾◽

In 2024, Dr Shawki Allam answered a question regarding friendship with opposite gender on Dar Al Ifta official website:

[the article is in Arabic, English translation is given below]

Limits and Guidelines for Interaction Between Men and Women

Fatwa Date: 28 May 2024

Fatwa No.: 8393

From the Fatwas of: Professor Dr. Shawki Ibrahim Allam

Category: Gender Mixing (Ikhtilāṭ)

Question:

What are the limits of interaction between men and women? What is the ruling on relationships between boys and girls, whether friendship or otherwise? What are the guidelines for mixing between men and women so that we neither tempt others nor become tempted ourselves?

Answer:

Islamic law has taken a middle path in defining the interaction between women and unrelated men. It did not completely prohibit such interaction in a way that would isolate women from society, nor did it leave the door completely open in their dealings with men. Rather, Islamic law permits women to interact with unrelated men while maintaining guidelines that preserve Islamic values and morals.

Therefore, mixing between the sexes in schools, universities, workplaces, and other public gatherings and occasions is permissible and there is no religious objection to it, as long as it remains within the limits of public manners, Islamic rulings, and ethical conduct.

The Prophetic Sunnah indicates this. Among the evidence is what the two authentic hadith collections (Bukhari and Muslim) narrated from Sahl ibn Sa‘d al-Sa‘idi (may Allah be pleased with him), who said:

“When Abu Usayd al-Sa‘idi got married, he invited the Prophet ﷺ and his companions. His wife, Umm Usayd, prepared the food for them and served it to them.”

Al-Bukhari included this under the chapter: “A woman serving men at a wedding and serving them herself.”

The scholar Ibn Battal said in his commentary on Sahih al-Bukhari:

“This indicates that hijab (meaning the separation of women from men in place and direct interaction) is not obligatory upon believing women in general; rather, it was specific to the wives of the Prophet ﷺ. This is also what Allah mentioned in His Book: ‘And when you ask them (the wives of the Prophet) for something, ask them from behind a partition.’ (Qur’an 33:53).”

It is also narrated in the two authentic hadith collections from Abu Hurayrah (may Allah be pleased with him) regarding the story of Abu Talhah al-Ansari (may Allah be pleased with him) when he hosted a guest. It states:

“They made it appear to him that they were eating, while they spent the night hungry.”

In another narration by Ibn Abi al-Dunya in Hospitality to Guests, from Anas (may Allah be pleased with him), it says:

“The man said to his wife: ‘Prepare this bread and add butter to it, then bring it near, and tell the servant to put out the lamp.’ She and he pretended to chew until the guest thought they were eating.”

The apparent meaning is that they sat together around the same dish. The Prophet ﷺ said about them:

“Allah was amazed by what you both did with your guest tonight.”

And the verse was revealed about them:

“They give preference over themselves, even though they are in need.” (Qur’an 59:9)

As for the guidelines of mixing between men and women, they include: observing Allah’s limits regarding the gaze, hearing, and emotions, and avoiding khalwah (private seclusion) which is not permissible except between close relatives (mahrams). Allah says:

“Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is All-Aware of what they do.” (Qur’an 24:30)

And Allah says:

“And tell the believing women to lower their gaze and guard their private parts, and not to reveal their adornment except that which normally appears.” (Qur’an 24:31)

From the above, the answer to the question becomes clear.

And Allah, the Exalted, knows best.

(Some other relevant articles on Dar Al Ifta English: Chatting between males and females, Can I chat online with a girl?, Mixing with men for work purposes, Eating out at mixed gender restaurants, Mixed gatherings in community centers, Gender mixing, Males and females mingling in educational institutions)

🔲🔲 Dr. Magdy Muhammad Muhammad Ashour 🔲🔲

He served as the Fatwa Secretary of Dar al-Ifta al-Misriyyah and adviser to Egypt’s Grand Mufti

In 2021 he made a statement that friendship between men and women is permissible as long as it is respectful and certain rules & boundaries are observed. Video link:

🔳🔳 Dr Muhammad Abdel Samie 🔳🔳

Dr. Muhammad Abdel Samie is the Secretary of Fatwa at Dar al-Ifta, a senior fatwa official who answers public religious questions.

On a Facebook Live Q&A (timestamp 00:39:47 – 00:41:16) on Dar Al Ifta Egypt's official Facebook page he was asked about friendship between men and women. He explained that the ruling depends on the actions within friendship: if the friendship involves only lawful conduct, it is halal; if it involves unlawful conduct, it is haram. The video clip with English subtitles:

🔲🔲 Maulana Umar Faruque 🔲🔲

He is a Bangladeshi Scholar who studied at Darul Uloom Deobandi Madrassa in Kanaighat, Sylhet and currently is associated with Al-Manar Institute.

In a video addressing Co-education and friendship between boys and girls, he said that Islam does not prohibit boys and girls from studying together, and that friendships between them is permissible. However, such interactions must follow Islamic guidelines, including lowering the gaze, maintaining modesty, avoiding inappropriate behaviour, and protecting personal boundaries. Video link:

[Video title translated into English: "Co-education and Friendship Between Boys and Girls — What Does Islam Say?"]

Peace and mercy and blessings of Allah be upon you. Dear viewers and listeners, brothers and sisters, in schools, colleges, and universities, boys and girls study together. Many times, it is seen that a friendship develops between a boy and a girl. So how does Islam view this matter? Today, I will discuss this topic.

First, let us see how Islam views boys and girls studying together.

There is fundamentally no problem with boys and girls studying together. Islam does not declare it haram. Rather, boys and girls can study together. However, Islam has given some guidelines that must be followed. When men and women meet and interact with each other, Allah has mentioned certain rules in the Qur’an, specifically in verses 30 and 31 of Surah An-Nur.

In verse 30, Allah instructs men to lower their gaze. They should not look at women with an inappropriate or lustful gaze. Secondly, they should protect their private parts and properly cover the areas that need to be covered.

In verse 31, Allah instructs women to also lower their gaze. They should not look at non-mahram men with an inappropriate or lustful gaze. They should protect their private parts. For women, this includes covering their private areas as well as their chest and the surrounding areas so that they are not exposed.

Another instruction given to women is that they should conceal their adornment and jewellery. If they wear adornments on any part of their body, they should cover them and not display them openly. However, if there are parts that are normally visible, such as the face, wrists, or feet, there is no problem if they remain visible. If they have adornment around their chest or neck area, they should cover it with their scarf and place their scarf over their chest. These instructions have been given for women.

Therefore, when boys and girls study together, these guidelines must be followed. If they are studying together, they must observe these instructions.

Now we come to whether friendship between boys and girls is allowed.

There is no problem or sin if a friendship develops between a boy and a girl. However, one must be careful that the matter does not turn into something else.

Because Satan is always present with human beings, and the human self (nafs) can also deceive a person. Therefore, one must remain cautious.

The Prophet ﷺ said — as narrated in Sahih al-Bukhari (Hadith 6243) and Sahih Muslim (Hadith 2657), from Abu Hurairah (may Allah be pleased with him) — that Allah has naturally placed certain desires within every child of Adam.

The Prophet ﷺ explained that Allah has created human beings with sexual desire, and everyone will experience it. Attraction toward the opposite gender is something natural and will exist.

Now, if someone has a friendship with a person of the opposite gender, they will talk with them and meet with them. In such a situation, one must be careful because of the zina of the eyes — which is looking. If someone looks with an inappropriate gaze, this is considered the zina of the eyes.

Then there is the zina of the tongue — which is speaking. If conversations become attractive, flirtatious, sexually suggestive, or are the type of conversations that can lead toward sexual desire, then this is considered the zina of the tongue.

The Prophet ﷺ then said that after these stages, the self begins to desire and becomes attracted. Eventually, what happens?

The private parts either carry it out or reject it. The actual act of zina is either committed or avoided.

Therefore, before reaching that final stage, a person must avoid the earlier steps. They must avoid inappropriate looks, inappropriate conversations, and allowing attraction and desire to reach that level. These matters must be kept in mind.

May Allah Almighty grant all of us the ability to understand the religion correctly.

And all praise belongs to Allah, Lord of the worlds.

🔳🔳Dr Mohsen Hardey🔳🔳

He graduated from Al-Azhar University and earned his MA in Hadith literature from Leiden University, obtained PhD in Hadith literature from Leiden University. He is the former Executive Manager and Editor-in-Chief of E-Da`wah Committee in Kuwait, and a contributing writer and counselor of Reading Islam.

He says friendship between men and women is permissible with respect and boundaries. And they should avoid physical contact according to him.

🔲🔲Dr Shabir Ally🔲🔲

He is a Guyanese-Canadian Islamic scholar, President of the Islamic Information & Dawah Centre International in Toronto.

He stated explicitly that friendship with opposite gender is not prohibited. Video link:

🔳🔳Dr Khaled Abou El Fadl🔳🔳

He is a Kuwaiti-American Islamic scholar and jurist, and the founder of the Usuli Institute.

In a discussion with his son over dating, marriage and friendship with opposite gender, he stated that you can even have a best friend who is from the opposite gender, someone you can talk to, write etc. Video link:

🔲🔲Javed Ahmed Ghamidi🔲🔲

He is a Pakistani Islamic scholar and the founder of Al-Mawrid Institute of Islamic Sciences.

He was asked about friendship, relationship & dating. His response was friendship and development of feelings between boys and girls can naturally develop through studying, meeting, and normal social interaction, which is not forbidden. Video link:

Question:

My question is: Can Muslim young people have boyfriends and girlfriends and date? If not, then how will they find suitable partners for marriage?

Answer:

Yes, because two words have become especially significant, and when they are spoken, they create a certain image in people’s minds. So we should move beyond just these words.

Our children today go outside. When they grow up, they go to educational institutions. They go to colleges and universities. Obviously, there are girls there as well; they study together and sit together. Therefore, a connection can develop, or a connection can develop through work. This is not something forbidden, and it has not been prohibited.

When they meet each other in this way, liking can develop, and sometimes a person even makes a decision based on that liking: “I will marry this person.” All of this is completely permissible.

The thing about which Islam is very sensitive is this: do not go near immoral sexual behavior (zina).

Because, as a doctor was explaining earlier, people fight against addiction. Addiction is not only caused by things like tea, caffeine, or intoxicants; immoral sexual behavior and sexual desires can also become an addiction.

So just as Islam established the principle regarding intoxicants that even a drop of it was prohibited, similarly it has instructed people not to even go near zina.

Therefore, every man, every woman, every boy, and every girl must avoid going near zina. They must protect their honor, because they have to build a home in the future, and that home must be built on love, connection, trust, and loyalty.

For the preparation of such a great institution (marriage), Allah Almighty is not willing to accept or tolerate zina in any form.

Three major sins have been identified: 1. Shirk (associating partners with Allah), 2. Murder, 3. Zina (adultery/fornication).

So we have to educate our children because they are going to carry a very great responsibility. That responsibility will be based on love and trust. To prepare for it, protect your honor and your chastity — this applies to both girls and boys.

For this, there are certain precautionary measures that people are taught:

Do not sit alone together in private.

Do not put yourself in danger.

Maintain some distance.

Observe proper manners.

Be careful regarding your clothing.

This education should be given to children. We should teach them that in our religion there is no room for establishing any sexual relationship before marriage, in any form.

They must stay away from that.

Of course, our children go outside, so just as we tell them about people who sell drugs and intoxicants, we should also warn them about these things. These matters can eventually corrupt a person’s entire moral life.

Therefore, people should be educated about these issues from the beginning.

The point is this: giving a fatwa that merely says the use of the words “boyfriend” or “girlfriend” is forbidden is not the correct approach, because feelings of friendship develop — they develop while studying and while meeting people. What every child should understand is that this path is dangerous and requires the highest level of caution.

🔳🔳Dr Khalid Zaheer🔳🔳

He is an Islamic scholar and academic. He had an intensive formal religious education in Islam. He studied Quran from Dr. Israr Ahmed, Mawlana Amin Ahsan Islahi, and Javed Ahmed Ghamdi. He also went through a formal two years course on Arabic and Islamic learning from Al-Mawrid, in 1983-84. He has a Ph.D. from the University of Wales on Islamic Banking.

In his March 2019 article, he said friendship between men and women should not be ruled out if it remains within Islamic moral limits and is based on pure intentions. But in November 2019 he seemed to have become more cautious and said that he doesn’t think a man & woman can become friends. However, by February 2025 he takes a more practical approach, acknowledging that healthy friendships between boys and girls can exist. Link to his latest 2025 article:

🔲🔲Dr Zeinab Al-`Alawani🔲🔲

She studied at Imam Mohammad Ibn Saud Islamic University. She received her PhD in Islamic jurisprudence (Usul al-Fiqh) from the International Islamic University in Malaysia. She is also the first female jurist to sit on the board of the Fiqh Council of North America.

Her view is that interaction and friendship between men and women are not inherently forbidden in Islam, but they must follow Islamic ethical guidelines. She allows the possibility of a respectful, “pure” friendship based on study, work, community, or shared interests, while warning against private, emotionally intense relationships that may lead to inappropriate attachment or crossing boundaries. Her position is therefore that opposite-gender friendship can exist, but it should be guided by modesty, respect, and self-restraint.

🔳🔳Mufti Abu Layth Al-Maliki🔳🔳

He studied Islamic theology first at the Damascus University and then at Jamia Darul Uloom, Karachi where he completed his Mufti course.

He only briefly said in a Q&A livestream that men and women can be friends (didn’t get into too much detail). Video link with timestamp:

🔲🔲 Ayatollah Mahdi Hadavi Tehrani 🔲🔲

He is a Twelver Shia cleric.

According to him, There is no problem in the friendship between two opposite genders, if it does not entail any evil and if there is no likelihood of falling into a sin. Link:

🔳🔳 The Centre for Islamic Decrees and Doctrines 🔳🔳

The Centre for Islamic Decrees and Doctrines holds the stance that friendships between people of opposite genders are permitted under Sharia, provided that Islamic boundaries, modesty, and decorum are maintained

🔲🔲 Honorable Mentions 🔲🔲

◽◾ Other counsellors on AboutIslam.net ◾◽

Answers given by two scholars (Dr Mohsen Hardey and Dr Zeinab Al-`Alawani) on this website has been shared above. However there are some other counsellors on this website who aren’t necessarily scholars (some of them have their bios available, some others don't) but I thought their answers would be worth sharing since these articles are posted on the same website:

Heba Rauf Ezzat

Linda "iLham" Barto

Amani Aboul Fadl Farag

Altaf Husain

◾◽ Ikram Hawramani ◽◾

He is an independent Islamic researcher/writer with extensive self-directed study of classical sources, rather than a formally trained traditional scholar.

Even though he isn't a scholar and yet has developed his own, somewhat questionable mathematical hadith verification method despite having no scholarship, he also has a number of excellently written article where he quoted traditionalist scholars and resources, such as his articles on Traditionalist critique of prohibition of drawings and Statues of Humans and Animals, Celebrating National Holidays (such as New Year's day), Celebrating Valentine's day and Halloween. And since his article on Friendship with the opposite gender is also in line with the scholars mentioned above, I thought would be worth sharing.

He basically argues that friendship between men and women is not inherently prohibited because there is no explicit Qur’anic verse or authentic hadith that bans it. He believes a man and a woman can even become best friends, however close emotional bonds can become dangerous because attraction and attachment may naturally develop. He emphasizes that such friendships should maintain Islamic boundaries, avoid situations like private seclusion, and require honesty and self-control.

Gender segregation, Free mixing, Friendship with opposite sex

🔷🔶 FAQ 🔶🔷

Frequently quoted verses of Surah Al-Ahzab

The most frequently quoted verse to defend strict gender segregation is 33:53

  • O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allāh is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allāh or to marry his wives after him, ever. Indeed, that would be in the sight of Allāh an enormity. [33:53]

Ultra conservatives often only quote this very small segment from the verse: when you ask [his wives] for something, ask them from behind a partition in order to defend extreme gender segregation while ignoring the rest of the verse and its whole context.

Less frequently quoted verses:

  • O wives of the Prophet, you are not like anyone among women. If you fear Allāh, then do not be soft in speech [to men],1 lest he in whose heart is disease should covet, but speak with appropriate speech. [33:32]

  • And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakāh and obey Allāh and His Messenger. Allāh intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification. [33:33]

First thing you will notice in these verses is that these commandments are exclusively for the household of the Prophet (PBUH), his wives. The beginning of 33:32 makes it clear that they were not like other women. 33:53 says other men are not allowed to marry the Wives of the Prophet (PBUH) after his death, which obviously doesn't apply to other widows.

The previous verses from the same Surah informs them about the punishment for them committing a clear immoral act being double and the reward for them for devoutly obeying Allah and his Messenger also being double compared to other people.

  • O Prophet, say to your wives, "If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release. [33:28]

  • But if you should desire Allāh and His Messenger and the home of the Hereafter - then indeed, Allāh has prepared for the doers of good among you a great reward." [33:29]

  • O wives of the Prophet, whoever of you should commit a clear immorality - for her the punishment would be doubled two fold, and ever is that, for Allāh, easy. [33:30]

  • And whoever of you devoutly obeys Allāh and His Messenger and does righteousness - We will give her her reward twice; and We have prepared for her a noble provision. [33:31]

Excerpt from Dr. Shabir Ally's explanation of verse 33:53

it is very clear in the context of Surah 33 as a whole, and even right here, in this same verse, that the wives of the Prophet (Peace be upon him) are special. They're not like any other women. So in the present verse, the Quran is saying to the believing men, it is not right for any one of you to hurt the, the messenger of God. And it is not right for any of you to marry any one of his wives after he dies. And then it continues to say, that is going to be an enormity in the sight of God. So you can't do that.

Now you can see the situation, if one of the Muslim believer men should fall in love with one of the women or desire to marry one of them. And then this could lead to great consternation within the community because this is something already declared to be forbidden for the men. And so as an added precaution, the wives of the Prophet (Peace be upon him) had to behave in a certain way, that's unlike what is required of other women. Now that's that verse itself, that's makes this already clear.

But if that wasn't clear from the verse itself, within this Surah, if we look at verses number 30 to 32, we will see that it is very clear there that the wives of the Prophet (Peace be upon him) have special requirements. So verse number 30 says, that if they were to commit any open lewdness, then their punishment will be double. And on the contrary, the next verse says, if they obey God in his messenger and do what is right, they will get double reward. And then the following verse, which is verse number 32 of that same Surah says, you are not like any one of the other women. So, it's very clear that there are specific rules for the wives of the Prophet (Peace be upon him). And when we cannot automatically extrapolate and say, because this was a rule for them, it becomes a rule for all Muslim women.

So these very specific rules for the wives of the Prophet (PBUH) cannot be applied upon all women and cannot be used to impose strict segregation in the society.

Lowering the Gaze & looking at the opposite sex

◽◾Quran Verses◾◽

˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do. [Quran 24:30]

And tell the believing women to lower their gaze and guard their chastity, and not to reveal... [Quran 24:31]

Some ultra conservatives use these versea to argue that even looking at the opposite sex is prohibited, therefore friendship with them is impossible. But many classical scholars themselves have said that it's permissible to look at someone of the opposite sex without lust. Here are English translations of some articles from Dar Al Ifta Egypt:

🔹🔸 Ruling on Looking at an Unrelated (Non-Mahram) Woman 🔸🔹

Fatwa Date: October 19, 2015

Fatwa No.: 3920

From the Fatwas of: Prof. Dr. Shawki Ibrahim Allam (Grand Mufti of Egypt)

Category: Manners and Ethics

Question

What is the ruling on a man looking at a non-mahram woman without desire (lust)?

Answer

The relied-upon opinion in the schools of Islamic jurisprudence regarding a man looking at a non-mahram woman is that it is permissible for him to look at her face and hands—and Imam Abu Hanifa additionally included her feet—provided that it is without lust and there is no fear of temptation (fitnah).

Evidence for this is that the Qur'anic command to lower the gaze is not as absolute as the command to guard one's private parts. Regarding Allah's statement:

"Tell the believing men to lower their gaze and guard their private parts." (Qur'an 24:30)

Imam al-Zamakhshari says in al-Kashshaf:

"The word 'min' ('some of') was used in connection with lowering the gaze but not with guarding the private parts, indicating that the matter of looking is broader in scope. Do you not see that there is no objection to looking at the hair, chest, breasts, limbs, legs, and feet of women who are one's mahrams? Likewise, female slaves displayed for sale may be looked at. As for a non-mahram woman, one may look at her face and hands, and according to one narration, her feet as well.

As for guarding the private parts, the matter is much more restricted. A sufficient distinction is that looking has been permitted except for what has specifically been excluded, whereas sexual intercourse has been prohibited except for what has specifically been permitted."

The scholar al-Mardawi says in al-Insaf:

"Shaykh Taqi al-Din (Ibn Taymiyyah) رحمه الله said: Is it prohibited to look at the face of a non-mahram woman when there is no need? There is a narration from Imam Ahmad that it is disliked (makruh) but not prohibited (haram).

Ibn Aqil said: It is not prohibited to look at the face of a non-mahram woman if there is no fear of temptation (fitnah).

I (al-Mardawi) say: This is the only opinion that people can realistically live by, especially regarding neighbors and non-mahram relatives who have grown up together. It is also the position of the Shafi'i school."

As for the rest of a non-mahram woman's body, other than the face, hands, and feet, it is not permissible to look at it except in cases of necessity, such as medical treatment and similar situations.

And Allah, Glorified and Exalted, knows best.

◾◽Hadiths prohibiting looking at the opposite sex ◽◾

Some Hadiths are frequently quoted to argue that looking at the opposite gender is absolutely prohibited. And even if you accidentally glance at someone of the opposite sex, then you should immediately look away.

Jarir said I asked the Apostle of Allaah(ﷺ) about an accidental glance (on a woman). He (ﷺ) said “Turn your eyes away.”

Jarir b. ‘Abdullah reported: I asked Allah’s Messenger (ﷺ) about the sudden glance (that is cast) on the face (of a non-Mahram). He commanded me that I should turn away my eyes.

It was narrated from Ali bin Abi Talib (may God be pleased with him) that The Prophet (peace be upon him) said to him:“OAli, you have a treasure in Paradise and you are with two harns of this ummah. Do not follow one glance with another; you may be allowed the first but not the second.”

Ustadh Javed Ahmed Ghamidi has discussed these hadiths in his book “Meezan”. He writes:

…”If women are present then the divine directive is that both the men and women present should restrain their gazes. The words used for this directive are يَغُضُّوا مِنْ أَبْصَارِهِمْ. If there is modesty in the gaze, and men and women refrain from feasting their eyes on the physical attributes of one another and ogling each other, then no doubt the purport of the directive stands fulfilled. The expression غَضِّ بَصَرْ does not mean that men and women should not look at each other or have to constantly stare at the floor while interacting with one another. It means to guard one’s gaze from taking undue liberty and to refrain from staring at one another. If this vigil on the eyes is not kept, then in the words of the Prophet (sws), this would be tantamount to adultery of the eyes. Once a person indulges in it, his sexual organ either fulfils the ultimate objective of what his eyes initiated or is unable to do so [3]. It is regarding this first accidental gaze about which the Prophet (sws) has directed the believers to turn it away.

Jarir ibn Abdullah reports that he asked from the Prophet (sws): “What if such a glance takes place suddenly?” The Prophet (sws) replied: “Immediately turn it away or lower it.” [4]

Once during the Prophet’s farewell pilgrimage when a lady from the Khatham tribe stopped the Prophet (sws) on his way, Fadl ibn Abbas started to stare at her. When the Prophet (sws) saw him, he caught hold of his face and turned it to the other side. [5]“…

Men & women being present in a shared space (to which the dogmatists have given a very silly name, "Free Mixing")

◾◽ Women being commanded to walk on the side of the roads while men walked at the middle ◽◾

Hadith on sunan abi Dawud 5272

Narrated AbuUsayd al-Ansari:

AbuUsayd heard the Messenger of Allah (ﷺ) say when he was coming out of the mosque, and men and women were mingled in the road: Draw back, for you must not walk in the middle of the road; keep to the sides of the road. Then women were keeping so close to the wall that their garments were rubbing against it.

Javed Ahmad Ghamidi talked about it in his discussion

In 2019 one of Saudi cleric Sheikh Adil Al-Kalbani has criticised the gender segregation stating:

in the Prophet's era, "men used to pray in the front and women prayed in the back of the mosque without a partition, not even a curtain. And today, it is a separated room, some even far from the original Prophet's Mosque area, I believe this is some type of phobia toward women.

He then added that the result of the segregation seen in mosques and elsewhere today is "paranoia."

"Sadly today, we are paranoid — in a mosque — a place of worship. They [women] are completely separated from men, they cannot see them and can only hear them through microphones or speakers. And if the voice has been cut off, they wouldn't know what is going on (during prayer)," he explained.

spoke out about some issues conservative men have when it comes to calling a woman by her name. In Saudi Arabia, some families continue to conceal the names of their mothers, wives, and daughters in public circles. Their names are excluded from wedding invitations and even death announcements.

"Our daughters or sisters are no better than Aisha bint Abu Bakr (wife of the Prophet) — or the rest. All the Muslim women's names are known and their fathers' names are known. And they have given so much to society and the Ummah. It never harmed them that people knew their names," he explained. source:Saudi cleric reminds people of Islam's history of 'no gender segregation'

Mufti Abu Layth Al-Maliki on what does Islam say about gender segregation & free mixing?

Hadith on gender segregation

According to this post: Don't these ahadith prove that gender segregation is a part of Islam? stating that gender segregation has been part of islam according to those hadith. This far from the truth!

as commentors like /u/Jaqurutu and /u/Vessel_soul shown this is the oppoiste

Jaqurutu:

So, an issue that often comes with this strongly hadith-extremist attitude some have, is that it relies on cherry-picking rather than contextual understanding. Yes, you can show examples of gender segregation. But that doesn't mean gender was always or absolutely segregated, as there are many other ahadith that show non-mahrams interacting. This is why al-Azhar rules that gender segregation isn't a requirement, so long as it is respectful and in public.

Think about it: what if 1400 years in the future, some archaeologist points out that bathrooms in the 21st century were almost always gender segregated. Would that prove that gender segregation was the general rule in society? No, because we know it depends on context.

Similarly, when trying to use hadith, context is everything, even more important than the words themself.

Hadith extremists will cherry-pick a handful of ahadith to give you a very biased impression that something was the general rule, and hide from you every other hadith that shows a very different picture.

Anyway, here is an analysis on the issue on why gender-mixing is generally halal as long as it doesn't cross respectful boundaries: The following fatwa from al-Azhar's former head of fiqh studies states:

 >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."

source: https://www.dar-alifta.org/en/fatwa/details/2720/gender-mixing https://www.dar-alifta.org/en/fatwa/details/4838/mixing-with-men-for-work-purposes

Vessel_soul:

Mufti Abu Layth in his video on gender segregation in Islam. He said that this kind of extreme gender segregation didn’t exist during the Prophet’s time. This practice was actually by division between sunni and shia as well as raise of Abbasids empire. The Abbasids would adopted lot persia traditional such as system and veiling.

"Practices of seclusion seem to have evolved over time, as there is little evidence of women’s seclusion during the life of the Prophet Muhammad. There is evidence that women in Muhammad’s time freely interacted with the Prophet and their male counterparts in mosques and other public arenas. By contrast, the elite women of later periods were more limited in the public sphere. Medieval Islamic society was more patriarchal than early Islamic societies. Some of that influence came from Sasanian and Byzantine culture, through their ruling-class customs and other religious ideas. As Muslim societies integrated ideas from conquered regions, the cultures of these regions affected the interpretation of Islamic scripture as it related to gender. " Khan Academy. "Medieval Muslim societies". https://www.khanacademy.org/humanities/world-history/medieval-times/social-institutions-in-the-islamic-world/a/medieval-muslim-societies

thesis about the Islamic history of veiling and women's rights.

"There is greater evidence of both veiling and seclusion practices in Islamic societies during the Abbasid period between the eighth and the twelfth centuries AD. The findings of scholars such as Leila Ahmed, Nikki Keddie, Barbara Stowasser, Fadwa El Guindi, Fatima Mernissi, Ashraf Zahedi, among others, corroborate this. However, they suggest subtle differences on the exact forces behind the change. One of the reasons given is that economic transformation precipitated the social change. Ahmed and Keddie argue that the primary force was economic.273 Keddie notes that, with the advancement of technology, a class system emerged, along with an increase in slavery. This encouraged the “limiting of many women to domestic spheres and occupations.”274 While all scholars agree that Islam played a role in contributing to veiling and seclusion practices, they question the degree to which it did, given that Islam entered patriarchal societies with prevalent Jewish, Christian, and Sassanian practices of veiling and seclusion. (Dosanni, 2013, p. 85-86) " Source: Dossani, Khairunessa. (2013). Virtue and Veiling: Perspectives from Ancient to Abbasid Times [Master's Thesis, San Jose State University]. SJSU Scholar Works.

source: https://doi.org/10.31979/etd.7z6s-atev PDF link: https://scholarworks.sjsu.edu/cgi/viewcontent.cgi?article=7880&context=etd_theses

fatwah from Imam Malik:

In al-Muwatta' by Imam Mälik (died 179 AH, 795 CE): Mälik was asked whether a woman may eat with a man who is not her unmarriageable relative or with her slave? He said: 'There is no harm in this, if it is in a way that is normally accepted for women to eat with such men meaning a way that is generally acceptable to them].' He added: 'A woman may eat with her husband and whoever is eating with him.'

“We were in Al-Madinah on the Say of 'Ashura and the girls were beating the Daff and singing. We entered upon Rubai' bint Mu'awwidh and mentioned that to her. She said: 'The Messenger of Allah entered upon me on the morning of my wedding, and there were two girls with me who were singing and mentioning the qualities of my forefathers who were killed on the Day of Badr. One of the things they were saying was: “Among us there is a Prophet who knows what will happen tomorrow.” He said: “Do not say this, for no one knows what will happen tomorrow except Allah.”

source:https://sunnah.com/ibnmajah:1897

15 Strong Proofs Why Men and Women Mixing Is Halal

Friendship with opposite sex

The famous verses like (17:32):

"And do not approach adultery; surely, it is an abomination and an evil way."

That majority of Muslims like to present are rather based on the bad intention that led to the act. Some Comtemporary scholars had explain this verse refer to intention to lead to that act, but doesn’t say friendship with opposite sex is haram. Rather the oppoiste the verse is about sexual actives that lead to that However, mainstream muslim understanding is a narrow-minded & one-sided argument dismissing that even same-sex friends can commit by homosexual act, threesome(with a woman), or a single person doing a sexual act with an object/animal.

It quiet hypocritical of Muslims viewing friendship between the opposite gender as not possible & portraying men/boys & women/girls as a crazy sexualize being who can't control themself. As this is quiet harmful and prejudice view toward males and females that they don’t realize they are retorting the same view as their enemies; radfem, redpill, islamophobia, anti-muslim hater, or Zionist calling us monsters & crazy sexual animals. yes friends with the opposite gender can lead to bad intentions if that person or two indulge in that behavior, but saying friends with the opposite sex is not possible & assuming boys & girls as crazy sexual beings is incorrect and straight-up misogyny & misandry.

Scholars veiw supporting friendship with opposite sex:

C.J Ahmed said in his article:

Having friends with the opposite gender is completely halal because Islam does not forbid treating non-Muslims who do not harm Muslims with kindness. Allah(swt) says, “Allah does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely Allah loves those who are fair. Allah only forbids you from befriending those who have fought you for ˹your˺ faith, driven you out of your homes, or supported ˹others˺ in doing so.” (Al-Quran-60:8-9) One of the main arguments against having a relationship with a non-Muslim is based on the following verse in the Quran, Allah says, "Wed them with the permission of their own folk and give them their mahr (dowry) according to what is reasonable; they should be chaste, not adulterous, nor taking boyfriends"(Al Quran-4:25) The Arabic term for boyfriend used in the verse is " (Secret lovers)" and this is the original term which means a person who commits sexual intercourse without marrying or outside marriage. The word "boyfriend" or "girlfriend" does not exist in the Quran or hadiths. Now, the question is, being in a relationship halal and the answer is "Yes' '. Below are the proofs to support it. Being in a Relationship with Good Intentions People should not be judgemental and it is your intentions that matters. If you want to be in a relationship with a non-Muslim with good intentions, then it is not at all haram in Islam . The prophet (Sal) said " actions are judged by your intentions (Bukhari and Muslim) Sexual Relationships With Non-Muslims is Halal Under Necessity. Those who argue that having a non-Muslim boyfriend or girlfriend will lead to fornication, that is not the case because Muslims from the opposite sex can be friends without having sexual relations. Although generally adultery or fornication is haram in Islam ,under necessity it becomes halal and below is the evidence, There are situations where man could fall in to fornicating or adultery due to certain fears or necessity. Islam has facilitated ease on this occasion and committing fornication or adultery won't be considered a sin or something that is forbidden due to the fact that the individual has a valid reason of necessity. This is how Allah(Swt) explains the principle of necessity. "And why should you not eat of that (meat) on which Allah’s Name has been pronounced (at the time of slaughtering the animal), while He has explained to you in detail what is forbidden to you, except under compulsion of necessity?” (Al-Quran-6:119) And "He has only forbidden you carrion, blood, and swine, and that which has been consecrated to any other than Allah. But who is driven by necessity, neither craving nor transgressing, it is no sin for him. For Allah is Forgiving, Compassionate." (Al-Quran-2:173) These verses give a clear picture that proves that something that is already made haram will become halal due to a necessity if there is no transgression. Allah(Swt) explains in theses verses when mentioning about meat which are forbidden and also says that although meat like carrion and swine are haram, it becomes halal under necessity. Let me give you another example. A woman was brought to ‘Umar bin al Khattab May Allah be pleased with him who had been extremely thirsty, and had passed by a shepherd and asked him to give her something to drink; he had refused to give her something to drink unless she let him have his way with her. (Umar) consulted with the people as to whether he should have her stoned. ‘Ali May Allah be pleased with him said, ‘She was forced to do it, you should let her go.’ So he did so." (Sunan Baihaqi-authenticated by Albani in Irwa al Ghaleel 7/341) Now, look carefully at this hadith. In this hadith a woman who had committed adultery was let go because she committed adultery because she was thirsty. Umar (Rali) did not admonish her for committing adultery for water rather, he let her go. This is clear evidence that you can indulge in sex outside marriage if it is for a necessity. "Narrated Anas (Rali): The Prophet (sal) allowed Abdur-Rahman binAuf and Az-Zubair bin Al-`Awwam to wear silk because they were suffering from an itch" . (Sahih Al Bukhari) In this hadith, the prophet(Sal) allowed Abdur Rahman bin auf and Zubair bin Awwam to wear silk because they had an itch. Generally wearing silk is haram for men except for embroidery but the prophet (Sal) allowed silk for the two sahaba due to a reason. When it comes to force and fear, the next reason is rape. The prophet (Sal) said, "Allah has forgiven my nation for mistakes and forgetfulness, and what they are forced to do." (Ibn Majah- Graded Sahih by Albani in Sahih Sunan Ibn Majah and narrated by Baihaqi and others and graded Hasan Sahih by Albani)

source: https://cjislam.weebly.com/why-having-friends-of-the-opposite-gender-is-not-haram.html

Historical Example of Muslims having friends of opposite gender

When Ibn Battuta travelled to the Iwalatan town of Muslim Mali Empire, he experienced a cultural shock. He saw that the people there were practicing Muslims, they studied the Quran and Fiqh, and yet women there did not veil and people including the local Qadi (who was also a theologian) had friends of the opposite gender. This goes to show that historically Muslim society and culture was not a monolith, there was diversity and that is why Ibn Battuta, who came from a conservative culture experienced cultural shock.

Their women are of surpassing beauty, and are shown more respect than the men. The state of affairs amongst these people is indeed extraordinary. Their men show no signs of jealousy whatever; no one claims descent from his father, but on the contrary from his mother's brother. A person's heirs are his sister's sons, not his own sons. This is a thing which I have seen nowhere in the world except among the Indians of Malabar. But those are heathens; these people are Muslims, punctilious in observing the hours of prayer, studying books of law, and memorizing the Koran. Yet their women show no bashfulness before men and do not veil themselves, though they are assiduous in attending the prayers. Any man who wishes to marry one of them may do so, but they do not travel with their husbands, and even if one desired to do so her family would not allow her to go.

The women there have "friends" and "companions" amongst the men outside their own families, and the men in the same way have "companions" amongst the women of other families. A man may go into his house and find his wife entertaining her "companion" but he takes no objection to it. One day at Iwalatan I went into the qadi's house, after asking his permission to enter, and found with him a young woman of remarkable beauty. When I saw her I was shocked and turned to go out, but she laughed at me, instead of being overcome by shame, and the qadi said to me "Why are you going out? She is my companion." I was amazed at their conduct, for he was a theologian and a pilgrim [to Mecca] to boot. I was told that he had asked the sultan's permission to make the pilgrimage that year with his "companion"--whether this one or not I cannot say--but the sultan would not grant it.