What is the ruling on girls working in workshops where there are men?
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The questioner : Abu Ahmad, my brother, he wants to put us in a position I don't understand, but I want to ask this question. I am a man, and I naturally have a workshop.
The Shaykh: Go ahead.
The questioner : And Abu Ahmad is naturally one of the people who work well for us in this shop.
The questioner : So I want to ask about the girls' work, honestly, in the workshop, and I want to please Abu Ahmad, honestly.
The student : May Allah do you good.
Another student: The girls themselves, or what?
The questioner : My brother, excuse me.
The student : Let him ask.
The Shaykh : Yes, he asks.
The questioner : So, for example, does the presence of these girls mean how is it possible, or how must the girls' presence be in this shop, or what is the permissible or impermissible method, or the halal or haram, or what must a person follow?
The Shaykh : Good, what do the girls do for you?
The questioner : Naturally, these girls perform work, certainly.
The Shaykh : I understand the type of work.
The questioner : Regarding sewing the jilbab, the sharia-compliant garment.
The Shaykh: Good.
The questioner : I mean, the abaya and sharia-compliant clothing.
The Shaykh : Yes, first, we look at your question from two angles. The first angle is the type of work these girls are doing. You just heard a questionThe questioner : there in the corner, and there are secrets in the corners, yes. Regarding nicotine, those who sell these items, some are permissible to sell and some are forbidden. So the forbidden item is forbidden to sell, and consequently forbidden to manufacture. If these girls, under your direction, are sewing items that are permissible by the Sharia,
The questioner: Yes.
The Shaykh : then their work is permissible. But if they are sewing items that are not permissible by the Sharia, then their work is forbidden, and consequently, you are held accountable.
The questioner: Yes.
The Shaykh : Because their work is under your supervision, and you are responsible for them. You are their guardian, and the Messenger (peace and blessings be upon him) said:Al-Adab Al-Mufrad 212 . This is the first aspect. The second aspect is that we look at the place of work. If the place of work has no mixing, no mixing of men and girls, then the matter is permissible. But there is something better: that the girls remain in their homes and do the same work they do in that place, which is not far from being a path for foreigners to enter to them.
The questioner: Yes.
The Shaykh : Ah, because the entry of foreigners to them opens a great or small door of evil. So this is my answer to your question, and its summary is from two sides: their work must be in accordance with the Sharia, they must not sew things that contradict the Sharia. Second, their place of work must be a protected place, like quarantine. The best quarantine is their homes.
The questioner: Yes.
The Shaykh : This is all I have as an answer to your question.
The questioner: Our Shaykh.
The Shaykh : No, you will not waste it on him later.
The questioner : Excuse me, my Shaykh, regarding the issue of the place, I think there is no direct mixing, meaning.
The Shaykh : Yes, but this has its concept. Excuse me, there is indirect mixing. What is this indirect mixing? We did not understand it.
The questioner : The issue is, for example, no talking, I mean, a young man with a girl or others, or their gossip, there is none. There is a girl who has a designated place.
The Shaykh : Excuse me, but I want to understand your words.
The questioner: Go ahead.
The Shaykh : There are two types of mixing: direct mixing and indirect mixing.
The questioner: Yes.
The Shaykh : I understand direct mixing, but I did not understand what the indirect mixing is that exists with you.
The questioner : There is no contact between a girl and a young man, I mean, everyone is in their own state, holding their work. This is forbidden, I do not have it.
The Shaykh : So there is only one type of mixing.
The student : I mean, my Shaykh.
The Shaykh : I mean, you want to explain to me now. May Allah guide you, Abu Ahmad.
The student : No, excuse me, excuse me.
The Shaykh : Look, my brother.
The questioner: Go ahead.
The Shaykh : When someone says there is no direct mixing, the listener understands that there is another mixing, but this mixing is indirect.
The questioner: Yes.
The Shaykh : Is there indirect mixing, or is there no mixing at all?
The questioner : Naturally, I mean, I do not have what I intended by direct. Naturally, certainly we...
The Shaykh : I am doing this to put you at ease, to put you at ease.
The questioner : Yes, exactly.
The Shaykh : And so that you do not throw yourself into a box that you do not need.
The questioner: Yes.
The Shaykh : When you say there is no direct mixing, I am forced to understand that you have indirect mixing. Therefore, I need to understand what type of indirect mixing this is. So let us delve into indirect mixing here and weigh it on the scale of the Sharia: is it permissible or not? But if there is no mixing at all, you have put yourself at ease and put others at ease.
The questioner : No, it means complete mixing, I mean, complete non-mixing. Naturally, it is not possible.
The Shaykh : So, explain to us, may Allah bless you, what is the indirect mixing, or do you want Abu Ahmad to explain to me?
The questioner : No, excuse me, sometimes the girl is forced, for example, to move.
The Shaykh : Yes, that is right.
The questioner : Do you see?
The Shaykh: All right.
The questioner : I mean, she is not completely isolated.
The Shaykh : Yes, that is right.
The questioner : Based on what you mentioned, quarantine.
The Shaykh : Yes.
The questioner : She is not completely quarantined.
The Shaykh : Yes, that is right.
The student : No, it is possible, my Shaykh.
The Shaykh : What is possible?
The student : The quarantine can be breached.
The Shaykh : Everything is possible, but we need to hear from him now. Yes.
The questioner : My brother, when we ask, we naturally need to be guided to something we do not know. Excuse me.
The Shaykh : Okay, okay. And therefore, I did not like for him to speak. You answer me and clarify the picture. So, is there mixing? We can say there is mixing, but you are calling this mixing indirect.
The questioner : No talking, excuse me.
The Shaykh: Good.
The questioner : I mean, even the word, I mean, "good morning" is not there. "Peace be upon you" is not there. Absolutely forbidden for me between a young man and a girl, honestly.
The Shaykh : Yes, exactly.
The questioner : Absolutely. Then, I am constantly with my work, completely, continuously.
The Shaykh: Yes.
The questioner : Based on the fact that there is no room, I mean, even for one to talk to one, or one to talk to one. This is forbidden for me, completely.
The Shaykh: Yes.
The questioner : Do you see? The nature of the work imposes, honestly, that this girl, for example, is present so that she can press a button, for example, do finishing work, and she is working on something, for example, Islamic clothing, for example, or sharia-compliant clothing.
The Shaykh : Yes, that is right.
The questioner : Then, for her to stay at home and work at home, I think it is not facilitated for her, or she may not be able to, or I, as the employer, do not feel safe, for example, to give her work at home. This work must be subject to direct supervision by the employer so that the work comes out correct. So... this thing sometimes forces the girl to be present in the shop.
The Shaykh: Yes.
The questioner : So that her production or work is subject to direct oversight.
The Shaykh : Good, do you have young men?
The questioner : There is.
The Shaykh: How.
The questioner : But there is a place, and the girls are in a place.
The student : Separated from each other.
The questioner : Yes. But in one place, in one room, no, naturally.
The Shaykh : And there is no mixing between the young women and the young men.
The questioner : There is none, no.
The Shaykh : There is none.
The questioner : No, there is a table between them, also, nine meters long and one hundred and sixty centimeters wide. And these are in their room in the east, and these are in the west. Except that, as we said, it does not prevent her sometimes needing to move, even to go, for example, to.
The Shaykh : Okay, is there a barrier between them?
The questioner : There is.
The Shaykh : A barrier, I mean, a hijab.
The questioner : No, there is no hijab.
The Shaykh : I mean, one can talk to one.
The questioner : Yes, you may.
The Shaykh : Ah, and with the talking, there can be a smile.
The questioner : By Allah, it is possible.
The Shaykh : Or with the smile, a wink.
The questioner : Everything is possible, yes.
The Shaykh : So the evil comes.
The questioner: Correct.
The Shaykh : Therefore, and may Allah bless you, you are testifying that this statement is correct.
The questioner : Yes, I testify to this reality.
The Shaykh : Therefore, the means must be taken that prevent the smile and the wink.
The questioner: Yes.
The Shaykh : Because you know, I think, the saying of the Messenger (peace and blessings be upon him): Touching . From this hadith, a poet in Egypt in his time, Shawqi, said:
"A glance, then a smile, then a greeting, *** then a word, then an appointment, then a meeting."
Therefore, as you are a person of responsibility, you must not be the cause of a smile or a pinch occurring in your workplace; otherwise, you will be responsible for it as if you had done it yourself, because you are the guardian. In my opinion, as long as there is no mixing, as you say, no physical mixing between the young men and the young women, as long as there is no such mixing, you can put up a barrier. In that case, the preliminaries that the Messenger of Allah (peace and blessings be upon him) mentioned in the hadith, which the Egyptian poet quoted, are cut off. And after that, what happens beyond your workplace is not your responsibility, just as we are not responsible for all the harms that occur. But in your place, you must keep it free from any of the causes that lead to the greatest sin. I think you agree with us that the male and female employees in some departments, there is no doubt that problems arise from it, why? Because of this mixing. This mixing, thank Allah, as you said, is not happening at your place, but the preliminaries of mixing, like pinching and the like, are present, as you mentioned. So, yes.
The questioner: Excuse me, I mean, the issue of the pinching and this, I think I have not seen it in my workplace.
The Shaykh: But you answered me with agreement, now, there is a little bit of it.
The student: Now, he is answering regarding the possibility.
The questioner: Ah, regarding the possibility, since I am a permanent employee, sometimes Abu Ahmad or someone sends me for a necessary purpose, believe me for this matter, sometimes I delay the thing until the girls leave, or so that there is no opportunity for the thing.
The Shaykh: This is not possible, they tell you, Abu what?
The questioner : Abu Ra'id.
The Shaykh : Abu Ra'id.
The questioner: Yes.
The Shaykh: Welcome, this is not possible.
The questioner: As much as possible.
The Shaykh: How many young men do you have?
The questioner: Currently, three.
The Shaykh: Okay, and how many girls?
The questioner: Four.
The Shaykh: Okay, so you have only two eyes.
The questioner: Yes.
The Shaykh: And you have only one mind.
The questioner: Yes.
The Shaykh: So you cannot monitor the three young men and the four girls.
The questioner: Correct.
The Shaykh : And therefore, this is a non-practical matter.
The questioner: Correct.
The Shaykh: Ah, therefore, stick to your initial agreement with me.
The questioner : Yes, yes.
The Shaykh: Don't try to mean ... .
The questioner: No, no.
The Shaykh: Okay, we need to return to the male and female employees.
The Shaykh: Go ahead.
The questioner : And Abu Ahmad is naturally one of the people who work well for us in this shop.
The questioner : So I want to ask about the girls' work, honestly, in the workshop, and I want to please Abu Ahmad, honestly.
The student : May Allah do you good.
Another student: The girls themselves, or what?
The questioner : My brother, excuse me.
The student : Let him ask.
The Shaykh : Yes, he asks.
The questioner : So, for example, does the presence of these girls mean how is it possible, or how must the girls' presence be in this shop, or what is the permissible or impermissible method, or the halal or haram, or what must a person follow?
The Shaykh : Good, what do the girls do for you?
The questioner : Naturally, these girls perform work, certainly.
The Shaykh : I understand the type of work.
The questioner : Regarding sewing the jilbab, the sharia-compliant garment.
The Shaykh: Good.
The questioner : I mean, the abaya and sharia-compliant clothing.
The Shaykh : Yes, first, we look at your question from two angles. The first angle is the type of work these girls are doing. You just heard a questionThe questioner : there in the corner, and there are secrets in the corners, yes. Regarding nicotine, those who sell these items, some are permissible to sell and some are forbidden. So the forbidden item is forbidden to sell, and consequently forbidden to manufacture. If these girls, under your direction, are sewing items that are permissible by the Sharia,
The questioner: Yes.
The Shaykh : then their work is permissible. But if they are sewing items that are not permissible by the Sharia, then their work is forbidden, and consequently, you are held accountable.
The questioner: Yes.
The Shaykh : Because their work is under your supervision, and you are responsible for them. You are their guardian, and the Messenger (peace and blessings be upon him) said:
All of you are shepherds and each of you is responsible for his flock
كلُّكم راعٍ ، وكلُّكم مسؤولٌ عن رعيَّتهThe questioner: Yes.
The Shaykh : Ah, because the entry of foreigners to them opens a great or small door of evil. So this is my answer to your question, and its summary is from two sides: their work must be in accordance with the Sharia, they must not sew things that contradict the Sharia. Second, their place of work must be a protected place, like quarantine. The best quarantine is their homes.
The questioner: Yes.
The Shaykh : This is all I have as an answer to your question.
The questioner: Our Shaykh.
The Shaykh : No, you will not waste it on him later.
The questioner : Excuse me, my Shaykh, regarding the issue of the place, I think there is no direct mixing, meaning.
The Shaykh : Yes, but this has its concept. Excuse me, there is indirect mixing. What is this indirect mixing? We did not understand it.
The questioner : The issue is, for example, no talking, I mean, a young man with a girl or others, or their gossip, there is none. There is a girl who has a designated place.
The Shaykh : Excuse me, but I want to understand your words.
The questioner: Go ahead.
The Shaykh : There are two types of mixing: direct mixing and indirect mixing.
The questioner: Yes.
The Shaykh : I understand direct mixing, but I did not understand what the indirect mixing is that exists with you.
The questioner : There is no contact between a girl and a young man, I mean, everyone is in their own state, holding their work. This is forbidden, I do not have it.
The Shaykh : So there is only one type of mixing.
The student : I mean, my Shaykh.
The Shaykh : I mean, you want to explain to me now. May Allah guide you, Abu Ahmad.
The student : No, excuse me, excuse me.
The Shaykh : Look, my brother.
The questioner: Go ahead.
The Shaykh : When someone says there is no direct mixing, the listener understands that there is another mixing, but this mixing is indirect.
The questioner: Yes.
The Shaykh : Is there indirect mixing, or is there no mixing at all?
The questioner : Naturally, I mean, I do not have what I intended by direct. Naturally, certainly we...
The Shaykh : I am doing this to put you at ease, to put you at ease.
The questioner : Yes, exactly.
The Shaykh : And so that you do not throw yourself into a box that you do not need.
The questioner: Yes.
The Shaykh : When you say there is no direct mixing, I am forced to understand that you have indirect mixing. Therefore, I need to understand what type of indirect mixing this is. So let us delve into indirect mixing here and weigh it on the scale of the Sharia: is it permissible or not? But if there is no mixing at all, you have put yourself at ease and put others at ease.
The questioner : No, it means complete mixing, I mean, complete non-mixing. Naturally, it is not possible.
The Shaykh : So, explain to us, may Allah bless you, what is the indirect mixing, or do you want Abu Ahmad to explain to me?
The questioner : No, excuse me, sometimes the girl is forced, for example, to move.
The Shaykh : Yes, that is right.
The questioner : Do you see?
The Shaykh: All right.
The questioner : I mean, she is not completely isolated.
The Shaykh : Yes, that is right.
The questioner : Based on what you mentioned, quarantine.
The Shaykh : Yes.
The questioner : She is not completely quarantined.
The Shaykh : Yes, that is right.
The student : No, it is possible, my Shaykh.
The Shaykh : What is possible?
The student : The quarantine can be breached.
The Shaykh : Everything is possible, but we need to hear from him now. Yes.
The questioner : My brother, when we ask, we naturally need to be guided to something we do not know. Excuse me.
The Shaykh : Okay, okay. And therefore, I did not like for him to speak. You answer me and clarify the picture. So, is there mixing? We can say there is mixing, but you are calling this mixing indirect.
The questioner : No talking, excuse me.
The Shaykh: Good.
The questioner : I mean, even the word, I mean, "good morning" is not there. "Peace be upon you" is not there. Absolutely forbidden for me between a young man and a girl, honestly.
The Shaykh : Yes, exactly.
The questioner : Absolutely. Then, I am constantly with my work, completely, continuously.
The Shaykh: Yes.
The questioner : Based on the fact that there is no room, I mean, even for one to talk to one, or one to talk to one. This is forbidden for me, completely.
The Shaykh: Yes.
The questioner : Do you see? The nature of the work imposes, honestly, that this girl, for example, is present so that she can press a button, for example, do finishing work, and she is working on something, for example, Islamic clothing, for example, or sharia-compliant clothing.
The Shaykh : Yes, that is right.
The questioner : Then, for her to stay at home and work at home, I think it is not facilitated for her, or she may not be able to, or I, as the employer, do not feel safe, for example, to give her work at home. This work must be subject to direct supervision by the employer so that the work comes out correct. So... this thing sometimes forces the girl to be present in the shop.
The Shaykh: Yes.
The questioner : So that her production or work is subject to direct oversight.
The Shaykh : Good, do you have young men?
The questioner : There is.
The Shaykh: How.
The questioner : But there is a place, and the girls are in a place.
The student : Separated from each other.
The questioner : Yes. But in one place, in one room, no, naturally.
The Shaykh : And there is no mixing between the young women and the young men.
The questioner : There is none, no.
The Shaykh : There is none.
The questioner : No, there is a table between them, also, nine meters long and one hundred and sixty centimeters wide. And these are in their room in the east, and these are in the west. Except that, as we said, it does not prevent her sometimes needing to move, even to go, for example, to.
The Shaykh : Okay, is there a barrier between them?
The questioner : There is.
The Shaykh : A barrier, I mean, a hijab.
The questioner : No, there is no hijab.
The Shaykh : I mean, one can talk to one.
The questioner : Yes, you may.
The Shaykh : Ah, and with the talking, there can be a smile.
The questioner : By Allah, it is possible.
The Shaykh : Or with the smile, a wink.
The questioner : Everything is possible, yes.
The Shaykh : So the evil comes.
The questioner: Correct.
The Shaykh : Therefore, and may Allah bless you, you are testifying that this statement is correct.
The questioner : Yes, I testify to this reality.
The Shaykh : Therefore, the means must be taken that prevent the smile and the wink.
The questioner: Yes.
The Shaykh : Because you know, I think, the saying of the Messenger (peace and blessings be upon him):
It has been written for the son of Adam his share of zina; he will surely reach it. The eye commits zina, and its zina is looking; the ear commits zina, and its zina is hearing; the hand commits zina, and its zina is touching.
كُتِبَ على ابن آدم حظُّه من الزنا ؛ فهو مدركه لا محالة ؛ فالعين تزني وزناها النظر ، والأذن تزني وزناها السمع ، واليد تزني وزناها البطشAnd the private part commits adultery, and its adultery is touching, and it either confirms all of this or denies it.
والرجل تزني وزناها المشي ، والفرج يصدِّق ذلك كلَّه أو يكذِّبه"A glance, then a smile, then a greeting, *** then a word, then an appointment, then a meeting."
Therefore, as you are a person of responsibility, you must not be the cause of a smile or a pinch occurring in your workplace; otherwise, you will be responsible for it as if you had done it yourself, because you are the guardian. In my opinion, as long as there is no mixing, as you say, no physical mixing between the young men and the young women, as long as there is no such mixing, you can put up a barrier. In that case, the preliminaries that the Messenger of Allah (peace and blessings be upon him) mentioned in the hadith, which the Egyptian poet quoted, are cut off. And after that, what happens beyond your workplace is not your responsibility, just as we are not responsible for all the harms that occur. But in your place, you must keep it free from any of the causes that lead to the greatest sin. I think you agree with us that the male and female employees in some departments, there is no doubt that problems arise from it, why? Because of this mixing. This mixing, thank Allah, as you said, is not happening at your place, but the preliminaries of mixing, like pinching and the like, are present, as you mentioned. So, yes.
The questioner: Excuse me, I mean, the issue of the pinching and this, I think I have not seen it in my workplace.
The Shaykh: But you answered me with agreement, now, there is a little bit of it.
The student: Now, he is answering regarding the possibility.
The questioner: Ah, regarding the possibility, since I am a permanent employee, sometimes Abu Ahmad or someone sends me for a necessary purpose, believe me for this matter, sometimes I delay the thing until the girls leave, or so that there is no opportunity for the thing.
The Shaykh: This is not possible, they tell you, Abu what?
The questioner : Abu Ra'id.
The Shaykh : Abu Ra'id.
The questioner: Yes.
The Shaykh: Welcome, this is not possible.
The questioner: As much as possible.
The Shaykh: How many young men do you have?
The questioner: Currently, three.
The Shaykh: Okay, and how many girls?
The questioner: Four.
The Shaykh: Okay, so you have only two eyes.
The questioner: Yes.
The Shaykh: And you have only one mind.
The questioner: Yes.
The Shaykh: So you cannot monitor the three young men and the four girls.
The questioner: Correct.
The Shaykh : And therefore, this is a non-practical matter.
The questioner: Correct.
The Shaykh: Ah, therefore, stick to your initial agreement with me.
The questioner : Yes, yes.
The Shaykh: Don't try to mean ... .
The questioner: No, no.
The Shaykh: Okay, we need to return to the male and female employees.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.