Assalamu Alykum! Interaction is a basic part of our social behaviour.

When we communicate with the opposite gender it is called gender-interaction, as Muslims we must know what Islam has made lawful and unlawful. In this article we will try to understand gender-interaction and its rulings in shariah through Qur'an and Hadith.

Introduction:

We all know that in modern days, it is inevitable to avoid communication with the opposite gender, whether in college, work or at any event or even on internet - so it is our duty to learn and abide by Islamic laws in such conditions.

As you read this article, InshaAllah you will learn to avoid fitnah, and be safe in such conditions without compromising your social presence.

One thing I want to clear is normal interactions use to happen between sahaba.
See for e.g this hadith: Once Asma bint Abi Bakr couldn’t hear the Prophet ﷺ speaking during the khutbah for the eclipse prayer and she asked the man sitting in front of her to repeat what the Prophet ﷺ said. He obliged and no one reprimanded either of them for speaking to each other. [Sunan al-Nasa’i]

Foundation Principles of Gender-Interactions:

1) Haya

Haya is an Arabic word that means "natural or inherent, shyness and a sense of modesty". In Islamic context it is a sense of self-respect that prevents one from engaging in indecent or distasteful behavior which compromise modesty. Haya is derived from another Arabic word Hayat, which means life because Arabs considered people’s “being alive” directly proportional to their experiencing haya (i.e. being conscious about one's self-respect).

Were it not for haya, many people would not have fulfilled any of their obligations whether related to Creator or other creations.

Thus Haya amplifies Taqwa (God's consciousness) as ʿUyaynah said, “Haya is the most elementary form of taqwa, and the servant does not fear [Allah] until he first experiences shame."

Allah says in Qur'an:

"Once Ādam and Ḥawwāʾ (A.S) ate from the forbidden tree, they rushed to cover their bodies with leaves, as they suddenly became aware and ashamed of their nakedness for the very first time. One may call this the birth of instinctual haya, or the inborn faculty in Ādam’s progeny to feel uneasy about their nakedness, and whatever else they consider disgraceful or unbefitting." (See Quran)

Al-Munāwī says, “Ḥayāʾ consists of two types. There is the natural type which is created within every soul, like that which is triggered by a private part becoming uncovered or having sexual relations in public. Then there is the faith-based, which is what prevents a Muslim from committing the forbidden out of fear of Allah (in other words it is sadness in the heart due to the acts you have done before your Lord).”

Qur'an glorifies haya of Musa (A.S) that how he assisted the women at the well of Madyan, and then immediately “walked away to the shade” (al-Qaṣaṣ 28: 24) without socializing with them. Thus when we have Haya, we become conscious of our self-respect and thus avoid immodest acts.

2) Obligation of Covering the Awrah

Awrah is the scripturally ordained private areas of a person that must be covered in the presence of others. You can read our article on Hijab for further explanation of awrah: Here.

For now we must know that in Islam, awrah for men is from navel to knees and for women in front of non-mahrams it is covering the whole body except for face and hands (they are those who are not related by blood and marriage or are those through whom fitnah of immodest acts is possible).

3) Rules of Visual Interaction

Islam has prohibited someone from looking at parts of the awrah of another person. This categorical prohibition does not apply to those areas of the body that are not considered awrah. But if desire arises in someone even on looking at non-awrah parts (eg: face of girl) then looking at that part also becomes prohibited.

Allah says to lower gaze in Qur'an 24:30-31:

"˹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. And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments except what normally appears. Let them draw their veils over their chests, and not reveal their ˹hidden˺ adornments..."

4) Prohibition of Khalwa

Khalwa, which refers to a man being alone with a woman in a concealed or secluded place, is explicitly prohibited in numerous hadith. For example, the Prophet (S.A.W) said: “One of you should not be alone with a woman, for Shayṭān is the third [always present].” (Jami al-Tirmidhi Hadith no. 2165).

The legal cause for the prohibition of seclusion is the physical presence of specific individuals within a particular setting. The wisdom of the ruling is to prevent individuals from potentially engaging in unlawful actions.

5) Prohibition of Physical Contact

As a general principle, physical contact with a non-maḥram is impermissible, regardless of whether it involves sexual desire or not, unless it is explicitly necessary (eg: medical treatment).

6) Fitnah

It is an Arabic term for temptations. Allah (S.W.T) says, "...Do not even approach indecency either in public or in private..." (Qur'an 6:151)

Allah is commanding us not to even think of approaching a sin, this is why Prophet(ﷺ) said the hadith about seclusion, which itself is fitnah, leading to other sins.

7) Ikhtilāṭ

The term ikhtilāṭ has been defined variously by contemporary scholars as the prohibition of unnecessary mixing (mukhālaṭah, ikhtilāṭ, imtizāj, ijtimaʾ) between non-elderly men and women, something upheld by the vast majority of the classical jurists. Mixing refers to there being no segregation between them.

A narration supporting this view is when Prophet (ﷺ) encountered the men's gathering around the path he said to them to avoid such gatherings as women's passing by the roads could make those guys look at them (women) and if they can't avoid such gathering (because of necessity) "then give the paths their rights: lowering the gaze, exchanging greetings, and good conversation." (Muslim Hadith no. 2161)

Prophet has described that there is always shaitan waiting for us to fall into temptations and commit sins, hence he said that we should run away from fitnah (i.e. to avoid it).

Allah says, “Ask the People of Knowledge if you do not know.” (Qur'an 21:30) - so that one may not fall into fitnah and commit sins.

Stories of Gender-Interactions in Qur'an and Sunnah:

1) The story of Musa (A.S) and women at well:

Prophet Musa `alayhi s-salam left Egypt for the purpose of keeping himself safe from the ill intentions of the unjust Pharaoh and his army. Worn out after traveling for eight days, his stomach sunken in with lack of food he reached the city of Midian. Musa (A.S) decided to rest underneath a tree by a spring where shepherds were watering their herd of cattle. He also noticed two women preventing their sheep from mixing with those of others. He asked the women: “What’s the problem?”

They replied: “We cannot water our animals until the other shepherds are done.” (Qur'an 28:23)

Then they told him that their father is old and hence can't come here to fetch water. He then watered the herd of sheep for the two women, put the rock back in place, and then retreated to the shade of the tree.

He then prayed to Allah:
“My Lord! I am truly in desperate need of whatever provision You may have in store for me.” (Qur'an 28:24)

The two women returned home much earlier than their father anticipated. They told their father what happened, and he asked one of them to go back to the watering hole and invite the man over to meet him.

"Then one of the two women came to him, walking bashfully. She said, “My father is inviting you so he may reward you for watering ˹our animals˺ for us.”...” (Qur'an 28:25)

"One of the two daughters suggested, “O my dear father! Hire him. A strong, trustworthy person is definitely the best to hire.” (Qur'an 28:26)

"The old man proposed, “I wish to marry one of these two daughters of mine to you, provided that you stay in my service for eight years. If you complete ten, it will be a ˹favour˺ from you, but I do not wish to make it difficult for you. Allah willing, you will find me an agreeable man.” (Qur'an 28:27)

This is the interaction of Musa (A.S) with those women - see how he approached them when he found that it was needed, and how he disappeared as soon as his job was over without any other talks with them. Also, how Qur'an quotes that the women who came to him to invite were walking bashfully. Overall, this is considered one of the best gender interactions in Qur'an.

2) Stories of Sahaba:

1. Ibn Abbas narrated: A beautiful woman, from among the most beautiful of women, used to pray behind the Prophet (ﷺ). Some of the people used to go to pray in the first row to ensure they would not be able to see her. Others would pray in the last row of the men, and they would look from underneath their armpits [in rukoo’ and sujood] to see her. Because of this act, Allah revealed, “Verily We know the eager among you to be first, and verily We know the eager among you to be behind.” (Qur’an 15: 24) (Silsilat al-Ahadith as-Sahih Hadith no. 2472)
2. Al-Fadl bin `Abbas: Rode behind the Prophet (ﷺ) as his companion rider on the back portion of his she-camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet (ﷺ) stopped to give verdicts. In the meantime, a beautiful woman from the tribe of Khath'am came, asking the verdict of Allah's Messenger (ﷺ). Al-Fadl started looking at her as her beauty attracted him. The Prophet (ﷺ) looked behind while Al-Fadl was looking at her; so the Prophet (ﷺ) held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the other side) in order that he should not gaze at her. She said, "O Allah's Messenger (ﷺ)! The obligation of performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes." (Bukhari Hadith no. 6228).
3. A group of people from Banū Hāshim: entered the house of Asmāʾ bint ʿUmays and then Abū Bakr entered and she was his wife at that time. He saw them and disapproved of it, and he mentioned it to Allah’s Messenger (ﷺ) and said: “I only saw good [in my wife].” Thereupon, Allah’s Messenger (ﷺ) said: “Indeed Allah has made her immune from all this.” Then Allah’s Messenger (ﷺ) stood on the pulpit and said: “After this day no man should enter upon a woman whose husband is absent, except when he is accompanied by one or two men.” (Muslim Hadith no. 2173)
4. Abū Mūsā: Relates: The news of the migration of the Prophet (from Mecca to Medina) (ﷺ) reached us while we were in Yemen. So I and two of my brothers set out as immigrants toward him. I was the youngest of them, and the other two were Abū Burda and Abū Ruhm. Our total number was either fifty-three or fifty-two men from my people. We boarded a ship and that ship cast us to the Negus in Abyssinia. There we met Jaʿfar ibn Abī Ṭālib and stayed with him, until we all came together [to Medina] and met the Prophet (ﷺ) at the time of the conquest of Khaybar. Some of the people used to say to us, the people of the ship, “We have preceded you in emigration.” Asmāʾ bint ʿUmays, who was one of those who had come with us, came as a visitor to Ḥafṣa, the wife of the Prophet (ﷺ). She had migrated along with those other Muslims who migrated to the Negus.
5. ʿUmar: came to Ḥafṣa while Asmāʾ bint ʿUmays was with her. ʿUmar, on seeing Asmāʾ said, “Who is this?” She said, “Asmāʾ bint ʿUmays,” ʿUmar said, “Is she the Abyssinian lady? Is she the sea-faring lady?” Asmāʾ replied, “Yes.” ʿUmar said, “We have preceded you [people of the boat] in immigration, so we have more right than you over Allah’s Messenger (ﷺ).” At this, Asmāʾ became angry and responded, “No, by Allah, while you were with Allah’s Messenger who was feeding the hungry among you and instructing the ignorant among you, we were in the far-off hated land of Ethiopia, and all that was for the sake of Allah’s Messenger (ﷺ). By Allah, I will neither eat anything nor drink anything until I inform Allah’s Messenger (ﷺ) of all that you have said. We were suffering harm and fear. I will mention this to the Prophet (ﷺ) without lying, distortion, or addition.” (Bukhari Hadith no. 4230)
6. Another narration: A man came to the Prophet (ﷺ), so he sent a messenger to his wives [to bring something for that man to eat] but they said that they had nothing except water. Then Allah’s Messenger (ﷺ) said, “Who will take this [person] or entertain him as a guest?” An Ansari man said, “I.” So, he took him to his wife and said to her, “Host the guest of Allah’s Messenger (ﷺ) generously.” She said, “We have nothing except the meals of my children.” He said, “Prepare your meal, light your lamp and let your children sleep if they ask for supper.” So she prepared her meal, lit her lamp, and made her children sleep, and then stood up pretending to mend her lamp, but she put it off. Then both of them pretended to eat, but they really went to bed hungry. In the morning, the man went to Allah’s Messenger (ﷺ) who said, “Tonight Allah laughed—or was amazed—at what you did.” Then Allah revealed: “And they give them [the immigrants] preference over themselves even while they are in need. And whosoever is saved from covetousness of their own souls are the truly successful.” (Bukhari Hadith no. 3798)
7. Another narration: Abū Usayd al-Sāʿīdī invited the Prophet (ﷺ) to his wedding meal, during which his wife, the bride, served them. Sahl (the narrator) said, “Do you know what she served the Prophet (ﷺ)? She had prepared a drink by soaking dates in water overnight, and after the meal, she offered this drink to him.” (Muslim Hadith no. 2006)
8. Another narration: A woman approached Allah’s Messenger (ﷺ) and said, “O Allah’s Messenger (ﷺ)! I have come to offer myself to you in marriage.” He raised his eyes to look at her and then lowered his head. Observing that he did not make an immediate decision, she sat down. At this point, a man from his companions stood up and said, “O Messenger of Allah (ﷺ)! If you are not interested in her, then marry her to me.” The Prophet (ﷺ) asked him, “Do you have anything to offer her?” The man replied, “No, by Allah!” The Prophet (ﷺ) then told him, “Go to your family and see if you can find something.

Here we understand that a girl can come and ask for the hand of a boy (and vice versa) but that should happen in a modest way and that too in front of families so that the future for both is safe. And when someone looks for their future spouse, he/she can ask parents to enquire about health, background, and bodily features, as a guy is not allowed to look at a girl other than her face and hands - this is what Prophet (ﷺ) did in this hadith.

Another hadith is:The men used to pray with the Prophet (ﷺ) with their lower garments tied around their necks as boys used to do; therefore, the Prophet (ﷺ) told the women not to raise their heads until the men sat up straight [during the prayer]. (Bukhari Hadith no. 362)

From this hadith, one very important thing we learn is, when we (especially our sisters) are in an environment where avoiding someone who is not dressed properly is not possible (e.g., at work or in college), then one must not run away from such conditions; instead, try to avoid those conditions and those people by protecting our gaze, keeping proper hijab - that is the reason why Prophet (ﷺ) said, "homes are better places for prayers for women," yet he did not prohibit women from coming to the masjid. In other words, when we encounter such conditions, we must safeguard ourselves, and there is no sin on us if we can't avoid those conditions.

[Note: Please don't make this as an excuse, Allah knows our intentions - first try to avoid fitnah, and if not possible, try to protect yourself from being part of that.]

Some cultures restrict women from education and work, wrongly labeling it as Islam. However, Islamic teachings support women's rights, and such extreme views stem from ignorance, not true faith.

Finally, I would like to conclude this section by the statement of Imam Maṭar (d. c. 125 AH) in which he said: “Women used to sit with men in gatherings. However, today even a woman’s finger is considered a cause of fitna.” (Aḥkām al-nisā no.70)

He has rightly said this. Some scholars have prohibited things that are never truly forbidden, leading those with weak Iman to abandon their faith practices. This shows the importance of following true Islam, not societal-based fatwas, to avoid falling into extremes.

Laws of Islamic Gender Interactions:

Types of Gender Interactions:

1. The Impermissible Zone: This is the zone of seclusion or khawla, when someone is alone with their non-mahram in a close compartment, because there is a chance of fitnah as Prophet (ﷺ) has described.
2. The Permissible Zone: It is where natural human interactions happen in everyday life. And we have quoted such interactions above from the life of Sahaba (R.A). So as Muslims, our interactions with the opposite gender should be public, purposeful, and limited.
3. The Gray Zone: It is where things are hard to determine, whether we are in fitnah or not. Sometimes such interactions are permitted and sometimes forbidden. For example: At some point in life, when you go to university or work, you will sometimes have to work in group projects, meetings or be in proximity with the opposite gender - and here is when your Iman and Taqwa are tested.

Basic Principles of Gender Interactions:

1. Respect and Modesty: You should speak, look, dress appropriately as in the example of Musa (A.S) and the girls. This also includes covering your awrah and keeping your gaze in control.
2. Be sincere while interacting: The Prophet (ﷺ) taught us, “Truly, actions are according to their intentions.” (Bukhari). Never discuss useless things with the opposite gender. Sincerity (towards Islam) is reflected in your tone and non-verbal expressions, so we should be aware of how we are speaking (and the words we use) when we interact with the opposite gender.
3. Keep your interaction purposeful, professional, and public: That is, interaction is allowed except what is prohibited; so avoid gray areas, keep your discussion purposeful, and always in public to prevent fitnah.
4. Protect your reputation: As Prophet (ﷺ) has done in the narration of ʿAlī bin Al-Husain: Safiya, the wife of the Prophet (ﷺ), told me that she went to Allah's Messenger (ﷺ) to visit him in the mosque while he was in I`tikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up to return home. The Prophet (ﷺ) accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama, two Ansari men were passing by and they greeted Allah's Apostle. He told them: “Do not run away! And said, 'She is (my wife) Safiya bint Huyai.'” Both of them said, “Subhan Allah, (How dare we think of any evil) O Allah's Messenger (ﷺ)!” And they felt it. The Prophet said (to them), “Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one's body). I was afraid lest Satan might insert an evil thought in your minds.”
   You see, how the Prophet cleared their misunderstanding – in the same way, one must avoid falling into those things which can tarnish the reputation because not always can we explain things.
5. No touching: The Messenger ﷺ stated, “It is better for an iron rod to be driven into the head of a man, than for him to touch a woman who is not permissible for him.” (Mu’jam al-Kabir). This applies to all unnecessary (non-medical, etc.) touchings.
   See the example from the life of Prophet (ﷺ): Umaimah bint Ruqaiqah said, “I came to the Prophet (ﷺ) with some other women, to offer our pledge to him. He said to us: ‘(I accept your pledge) with regard to what you are able to do. But I do not shake hands with women.’” (Ibn Majah Hadith no. 2874)
   There are some narrations which makes one feel like Prophet (ﷺ) did shake hands with women, like the narration of Umm Atiyyah (R.A), but Hafiz ibn Hajar said, by quoting the hadith of Bukhari and the statement of Aishah (R.A), “No, by Allah, the hand of the Messenger of Allah (peace and blessings be upon him) never touched the hand of any woman…” that Aishah (R.A) swore to ascertain the truth, as if she wanted to refute the claims of those like Umm Atiyyah. And we will follow only Aisha (R.A).
6. Respect people’s personal space and levels of comfort: Everyone has personal comfort which varies. For example, see this hadith: Aisha reports: The Prophet (ﷺ) was lying down in his house with his thighs or his calves exposed. Abu Bakr asked permission to enter and was permitted while the Prophet (ﷺ) was in that position and he came in and spoke with him (ﷺ). Then, Umar asked permission to enter. He was granted permission and came in and spoke with him (ﷺ) while in that position. Then, Uthman asked permission and the Prophet (ﷺ) sat up and straightened his clothing. He was then permitted and came in and spoke with the Prophet (ﷺ). After he had gone, Aisha said: Abu Bakr entered and you did not get up for him or worry about him, and Umar came in and you did not get up for him nor worry about him but when Uthman came in, you straightened out your clothing! The Prophet (ﷺ) said, “Should I not be shy of a man around whom the angels are shy?” (Muslim)
   From this hadith, we learn that when we interact with people from diverse backgrounds, we should respect their comfort while maintaining our own rights—ensuring fairness for both men and women, without compromising basic laws (in case of mahrams and non-mahrams).
7. Ensure your circumstances are safe: Personal Safety (life, health) in itself is considered one of the greater objectives of Islamic Law. So we should ensure that when we interact, it should be with the right people at the right place.

Issue of Free-Mixing and Segregation:

Free-mixing means being in a group of people where both genders are present. If it is merely men and women gathering to perform shared work, whether religious or non-religious, that in itself is not prohibited, as long as the Islamic code of behavior is followed, and this should happen only for formal necessary events. But it is always better to avoid such gatherings as much as possible. And in a free-mixing situation, if one is with non-mahram, she cannot remove her hijab.

[Note: In-laws are also non-mahram, as reported by the Prophet (ﷺ): “Beware of entering upon women.” An Ansari man said: O Messenger of Allah, what about the in-law? He said: “The in-law is death.” (Bukhari Hadith no. 5232)]

And one of the most important concerns in such mixing is that even though a person may guarantee themselves and work with the opposite sex within reasonable limits, they cannot guarantee the feelings of the other party. Hence I do not recommend my brothers and sisters to go out in a free-mixing gathering unless it is explicitly necessary (e.g., education or work), and to avoid informal meetings.

Issue of Free-Mixing in Co-ed Institutes:

If there is an urgent or genuine need to study, and there is no other option but to attend mixed schools, then there is nothing wrong with attending such schools. But let me tell you, my sister got good marks in entrance exams which could have led her to a better co-ed college, but she chose a lower-tier women’s college for her medical studies. Therefore, when you have a choice, you should try to opt for environments that are more modest.

Shaykh Ibn Jibreen said that those who attend co-ed institutions have to try hard to lower their gaze, protect themselves, and keep away from temptation (more so than those who do not attend such colleges). But co-ed is never prohibited when necessary, as Islam has made it a duty for every Muslim to gain knowledge. And even in such institutions, one must try to segregate, as Prophet (ﷺ) segregated women and men in the masjid, but he did not prohibit women from coming to the masjid. And if your gaze falls on someone (who could make a place in your heart & is desirable), immediately turn your gaze away so that the opposite person should not notice. Jareee (R.A) narrated: “I asked the Prophet (ﷺ) about the unintentional look being forbidden. He replied: ‘You should turn away your eyes.’” (Muslim)

As far as speaking while looking at someone's face (boy/girl), it is permissible if there is no fitnah (see our article on hijab for details).

Regarding interactions with the opposite gender on campus, you should follow the Islamic guidelines we have already mentioned.

Issue of Friendship in Co-ed Institutes and Workplace:

A Muslim should try to make only Muslim friends, but if some non-Muslims are good, we can befriend them when necessary. Some people have a wrong impression about Allah's saying, “Let not the believers take the disbelievers as Auliya (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His Punishment), and to Allah is the final return.” (Qur'an 3:28)

Here, the word Auliya can be translated as "Parents," "Protectors," "Sponsors," or "Custodians." It does not even come close to the meaning of "friend."

So Qur'an does not prohibit us from making non-Muslim friends. Instead, Allah says, “The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily! he, between whom and you there was enmity, (will become) as though he was a close friend.” (Qur'an 41:34)

And He says, “And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know.” (Qur'an 9:6)

Thus, we should make friends with innocent or good people among disbelievers so they can learn about Islam from us.

Concerning making friends with the opposite gender, we do not recommend such acts unless necessary. But a Muslim can make a friend of the opposite gender when circumstances require, provided both are religious, modest, and sincere, and interactions are in public, professional, purposeful, and limited in duration.

As far as interactions with non-Muslim opposite gender in academic or work environments, they should be limited to essentials only. For example, a girl’s priority in academic interaction should be:

• Muslim girls
• Non-Muslim girls
• Muslim boys
• Non-Muslim boys

Note that academic interactions are very limited, and if you call an opposite gender your "friend" in this limited talks, you might have an issue with your hormones!

Finally, remember what Prophet (ﷺ) said: "A man follows the religion of his friend; so each one should consider whom he makes his friend." (Abu Dawood 4833)

Hence, speak less, avoid attraction, excel in academics, and do nothing more than that (i.e., avoid non-academic events). InshaAllah, if you are sincere, Allah will protect you from fitnah in co-ed environments.

Issue of Online Interactions:

Online interactions include all forms of virtual communication (text, audio, video). Among these, online gender interactions are among the most dangerous forms of fitnah today.

Allah describes chaste women as, “Chaste women, who are neither fornicators nor those who take secret lovers” (Qur'an 4:25).

Private chats on social media between non-mahram men and women, even if not involving physical seclusion (khulwah), are generally discouraged because they can lead to fitnah. Such conversations may result in inappropriate emotional attachment, flirting, or other sins. When chatting with the opposite gender, remember: would you speak the same way with your parents? If not, then you are under the watch of Allah (S.W.T).

Zina is not just physical; Prophet (ﷺ) said, “Allah has decreed for the son of Adam his share of zina, which he will inevitably get. The zina of the eyes is looking, the zina of the tongue is speaking, the heart wishes and hopes, and the private part confirms or denies it.” — (Bukhari and Muslim).
Ahmad added: “And the zina of the ears is listening.”

Engaging in inappropriate conversations, looking at non-mahram images with desire, and listening to their voices in a way that stirs desires are all forms of zina. When engaging in such interactions, remember this: they can lead to emotional attachments and sins. Avoid such interactions unless necessary, but always with caution.

Is then online interaction allowed? What are the prerequisites and limitations?
It is permissible for men and women to interact for legitimate needs within Islamic etiquette. For example, if a man needs to ask a woman about academic work or health, it is allowed, provided modesty and respect are maintained.
Example: Hadhrat Aishah (R.A) visited and inquired about the health of the opposite gender within appropriate limits:
"I entered upon them and said: 'O my father, how do you feel? O Bilal, how do you feel?'" (Bukhari 3926).

We are human, and we know the difference between inquiry and chatting. Unnecessary discussions (e.g., college mates discussing non-academic topics online) are called chatting and can lead to fitnah. Thus, online interactions should be limited to necessary or immediate requirements.

For audio and video calls, one should present a legitimate reason and avoid them if possible. If unavoidable, and the other person is mature, they should be advised that such interactions may violate Islamic principles.
If not possible, block unknown contacts and communicate through other permissible means (e.g., text).
Sometimes, contact is necessary due to work or study; in such cases, remember your intentions, and interactions should be limited to the topic only.

Liking or Following non-mahram to attract unintentional attention and it is not allowed (especially if it can lead to fitnah), as it can be a form of zina of desire if it leads to temptation for you or for them.

Our Principle is if contact is necessary, do so temporarily and for a specific purpose. Avoid unnecessary or provocative interactions, and if others do this, understand and avoid them.
Allah says: “And when you come across those who ridicule Our revelations, do not sit with them unless they engage in a different topic. Should Satan make you forget, then once you remember, do not ˹continue to˺ sit with the wrongdoing people.” (Qur'an 6:68)

Regarding emojis, they are widely used to convey emotions in digital communication. Since we are not interacting to develop emotional attachments, only neutral emojis like thumbs-up or similar that don't show emotional signs (e.g., tick, 100%, thumbs down) are permissible.

Uploading personal photos (especially of girls) as status or posts is unnecessary and potentially dangerous, as it can be misused or cause temptation. Girls should avoid such posts, especially nowadays. Boys, likewise, should avoid posting images unnecessarily. If needed, a modest profile picture for identification or KYC purposes is permissible.

Always refer to the opposite gender as brother or sister, and mention that your parents or husband control your accounts and passwords to prevent inappropriate discussions. Group chats or calls are preferable when possible instead of personal chats.

Issue of Peer Pressure and Gender Interactions:

Sometimes friends pressure us to interact with the opposite gender, making us feel embarrassed or isolated. Such people are fitnah. Remember: bad is bad even if the whole world follows it; good is good even if no one follows.

Allah describes in the Qur'an a person saved from a deceptive friend who urged him toward sin. Upon seeing his friend's fate in Hellfire, he will say: “By Allah, you almost ruined me. Had it not been for the grace of my Lord, I too would have certainly been among those brought to Hell.” (37:56-57)

We should avoid such fitnah by controlling ourselves, even if they leave us. Explain to them logically and morally, and if they persist, cut contact.

Gender Interactions at the Workplace:

History of Women Entrepreneurship in Islam:

1. Khadija bint Khuwaylid (R.A): The first wife of Prophet (ﷺ), was a successful businesswoman in Makkah.
2. Asma bint Abu Bakr (R.A): Married to Zubair (R.A), she used to farm and transport products herself, despite lacking wealth initially.
3. Al-Shifa bint Muawiz (R.A): Was a woman trader and was elected commandant of Madinah market.

Sauda (R.A): Wife of the Prophet (ﷺ), was an expert in tanning skins and sold them.

Prerequisites for women doing jobs:

• Seek consent from her husband or guardian.
• Adhere to Islamic dress code and modesty.
• Care for home and children while working.
• Lower gaze, guard modesty, and stay in public areas.
• Avoid activities that prevent observing Islamic obligations (e.g., hijab, prayer).
• Engage only in halal work aligned with Islamic principles.

Same principles apply to men, but they do not require consent.

If your work involves only occasional interactions with the opposite gender in public, with no continuous mixing, it is permissible. If the family’s income is sufficient from male earnings, women should avoid working unless necessary (e.g., disputes over funds).

Neglecting prayer for work is serious; if unable to pray at work, change jobs. Prophet (ﷺ) said, “Whoever misses the `Asr prayer (intentionally) then it is as if he lost his family and property.” (Bukhari 552)

Issue of Pre-Marital Gender Interactions:

Pre-marriage relationships are not permissible. Dating or private meetings are forbidden.
If a mature girl/boy seeks marriage, they should consult their parents, respecting their wishes. If the parents are wrong, consult an Islamic scholar.

If not of age, or not intending immediate marriage, or if the other party disagrees, it is fitnah and ignorance. Imam Qayyim said about pre-marital love:
“And the cure for this deadly illness (love before marriage) is to realize that this love is only due to delusions and ignorance. No affection exists without fitnah. If one is not ready for marriage, they should cease such Haram relationships or pause until conditions are suitable.”

Seeing the future spouse’s awrah is limited to her face and hands; for other parts, seek parental guidance.

Even if engaged (though ring-giving is not Islamic), they are non-mahram and cannot exchange chats or photos until marriage is announced or witnessed.

Practical Guidance in Applying Islamic Gender Interaction Rulings:

1) Consequences of Violating these Rulings:

Worldly:

• Loss of dignity and respect.
• Weakening of faith.
• Social conflicts and damaged relationships.
• Vulnerability to sins.
• Psychological distress, guilt, regret.

Akhirah:

• Accountability before Allah.
• Punishment in the hereafter.
• Loss of spiritual rewards.
• Risk of Allah’s displeasure.

2) How to implement these rulings and what if we forget sometimes?

Initially hard, but soon habitual. Remember Allah’s saying:
"Tell My servants that I am indeed the Most Forgiving, Most Merciful." (Qur'an 15:49)

Allah forgives unintentional sins; sincere tawbah and effort are required.
Allah says: "And Allah wants to lighten for you [your difficulties]; and mankind was created weak." (Qur'an 4:28)
He knows us better; if sincere, He will make a way out. Just try with effort.

3) How can we as a community implement these rulings?

• Educate others and share resources.
• Establish modest environments at home and in surroundings.
• Lead by example in self-discipline and modesty.
• Promote ethical social media interactions.
• Strengthen family bonds to prevent fitnah.

Conclusion:

Islam is a flexible religion with a clear framework; it is the only way to succeed in Duniya and Akhirah. Islamic gender interactions include modest, purposeful, limited communication that avoids seclusion. We ask Allah (S.W.T) to guide us to follow Islam as revealed. May Allah accept our efforts.

Stay-Safe, Be Curious. Allah-Hafiz!