Fatwa ID: 09351
Answered by Muftiyah Maryam Badshah
Question:
Can hurmat e musahrat be established between a young male and a woman? The male’s age is 10 years and 7 months.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
For a male, Hurmat-e-Musaharah can occur if he touches any part of a woman’s body with desire. It does not occur if he has no desire when touching a part of her body, if the desire develops after the contact has ended, or if the clothing that separates him from her is thick enough that he does not feel the warmth of her body. What is meant by desire is if a man experiences an erection or an increase in an erection that was already occurring when the contact is made, and if the man is impotent, then it is in relation to his feelings of desire. A child who is of an age where he feels desire for the opposite gender is considered of age to have sexual relations, so if the boy in question had such feelings and the above events occurred, then Hurmat-e-Musaharah would be applied.[1]
It should be kept in mind that the purpose of the rulings of Hurmat-e-Musaharah is to establish who is forbidden from marriage due to having had intercourse (whereby a child could have been produced). Just as one would not consider themselves as having committed intercourse due to solely being alone in a room with the opposite gender, one should not overthink interactions with others in such a manner. Overthinking or hyperfocusing on matters like Hurmat-e-Musaharah can lead to one developing intrusive thoughts and unnecessary misunderstandings. If you continue to struggle with this, I advise you to speak with a trusted qualified scholar regarding this matter.[2]
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَتَثْبُتُ حُرْمَةُ الْمُصَاهَرَةِ بِالنِّكَاحِ الصَّحِيحِ دُونَ الْفَاسِدِ… وَتَثْبُتُ بِالْوَطْءِ حَلَالًا كَانَ أَوْ عَنْ شُبْهَةٍ أَوْ زِنًا… وَكَمَا تَثْبُتُ هَذِهِ الْحُرْمَةُ بِالْوَطْءِ تَثْبُتُ بِالْمَسِّ وَالتَّقْبِيلِ وَالنَّظَرِ إلَى الْفَرْجِ بِشَهْوَةٍ… وَالْمُبَاشَرَةُ عَنْ شَهْوَةٍ بِمَنْزِلَةِ الْقُبْلَةِ وَكَذَا الْمُعَانَقَةُ وَهَكَذَا فِي فَتَاوَى قَاضِي خَانْ. وَكَذَا لَوْ عَضَّهَا بِشَهْوَةٍ…
Al-Fatāwa al-Hindiyyah (Vol.1, pg.274, Dār Al-Fiqr)
… ثُمَّ الْمَسُّ إنَّمَا يُوجِبُ حُرْمَةَ الْمُصَاهَرَةِ إذَا لَمْ يَكُنْ بَيْنَهُمَا ثَوْبٌ، أَمَّا إذَا كَانَ بَيْنَهُمَا ثَوْبٌ فَإِنْ كَانَ صَفِيقًا لَا يَجِدُ الْمَاسُّ حَرَارَةَ الْمَمْسُوسِ لَا تَثْبُتُ حُرْمَةُ الْمُصَاهَرَةِ وَإِنْ انْتَشَرَتْ آلَتُهُ بِذَلِكَ وَإِنْ كَانَ رَقِيقًا بِحَيْثُ تَصِلُ حَرَارَةُ الْمَمْسُوسِ إلَى يَدِهِ تَثْبُتُ…
وَكَذَا تُشْتَرَطُ الشَّهْوَةُ فِي الذَّكَرِ حَتَّى لَوْ جَامَعَ ابْنُ أَرْبَعِ سِنِينَ زَوْجَةَ أَبِيهِ لَا تَثْبُتُ بِهِ حُرْمَةُ الْمُصَاهَرَةِ، كَذَا فِي فَتْحِ الْقَدِيرِ. وَوَطْءُ الصَّبِيِّ الَّذِي يُجَامِعُ مِثْلُهُ بِمَنْزِلَةِ وَطْءِ الْبَالِغِ فِي ذَلِكَ، قَالُوا: وَالصَّبِيُّ الَّذِي يُجَامِعُ مِثْلُهُ أَنْ يُجَامِعَ وَيَشْتَهِيَ وَتَسْتَحْيِيَ النِّسَاءُ مِنْ مِثْلِهِ، كَذَا فِي فَتَاوَى قَاضِي خَانْ. وَالشَّهْوَةُ تُعْتَبَرُ عِنْدَ الْمَسِّ وَالنَّظَرِ حَتَّى لَوْ وُجِدَا بِغَيْرِ شَهْوَةٍ ثُمَّ اشْتَهَى بَعْدَ التَّرْكِ لَا تَتَعَلَّقُ بِهِ الْحُرْمَةُ
وَحَدُّ الشَّهْوَةِ فِي الرَّجُلِ أَنْ تَنْتَشِرَ آلَتُهُ أَوْ تَزْدَادَ انْتِشَارًا إنْ كَانَتْ مُنْتَشِرَةً… هَذَا الْحَدُّ إذَا كَانَ شَابًّا قَادِرًا عَلَى الْجِمَاعِ فَإِنْ كَانَ شَيْخًا أَوْ عِنِّينًا فَحَدُّ الشَّهْوَةِ أَنْ يَتَحَرَّكَ قَلْبُهُ بِالِاشْتِهَاءِ إنْ لَمْ يَكُنْ مُتَحَرِّكًا قَبْلَ ذَلِكَ وَيَزْدَادُ الِاشْتِهَاءُ إنْ كَانَ مُتَحَرِّكًا
Al-Fatāwa al-Hindiyyah (Vol.1, pg.275, Dār Al-Fiqr)
[2]
۳ – القَاعِدَة الثَالِثَة – اليَقِيۡنُ لَا يَزُوۡلُ بِالشَّكِ
اليَقِيۡن : الۡجَزۡمُ بِوَقُوۡعِ الشَّيۡء أَو عَدۡمِ وَقُوۡعِهِ ، وَيَلِيۡهِ الظَّنُّ الۡغَالِبُ وَهُوَ تَرۡجِيۡحُ أَحَدِ الطَّرۡفَيۡن . وَالشَّكُّ : هُوَ التَّرَدۡدُ فِي وُقُوعِ الشَّيۡءِ وَعَدۡمِ وَقُوۡعِهِ عَلَى السَّوَاءِ .
وَالۡمَعۡنَى : أَنَّ الۡأَمۡرُ الۡمُتَيَقَّنُ بِثَبُوۡتِهِ لَا يَرۡتَفِعُ إِلَّا بِدَلِيۡلٍ قَاطِعٍ ، وَلَا يَحۡكُمُ بِزَوَالِهِ بِمُجَرَّدِ الشَّك ، لِأَنَّ الشِّكَّ أَضۡعَفُ مِنَ الۡيَقِيۡنِ فَلَا يُعَارِضُهُ
Qawaa’id Fiqhiyyah (pg.15, Darul Tirmizi)