Mental maturity and sex with a child

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Obviously Islam prohibits sex with a child even in the context of marriage. This should not be news to anyone. Also, it should be obvious to everyone that Islam prohibits mental harm just like it prohibits physical harm. Why would our beautiful religion prohibit physical harm but permit mental or emotional torment?    

Explanation

 

عَنْ عُبَادَةَ بْنِ الصَّامِتِ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَضَى أَنْ لَا ضَرَرَ وَلَا ضِرَارَ 

Ubadah bin Samit narrated that the Messenger of Allah ﷺ declared that there should be neither harm nor reciprocation of harm. (Ibn Majah, 2340). 

 

 

Having sex with a child is not only intrinsically vile, repulsive and evil but it is also deeply harmful and extremely oppressive to the child. Allah (Most High) repeatedly prohibits oppression (Dhulm) in the Quran and the blessed Prophet ﷺ emphasised this prohibition constantly, in specific and general terms. In the above Hadith, he ﷺ prohibited harm in a generic and inclusive manner.       

 

Hadith authenticity  

The above Hadith was narrated from Sayidina Ibn Abbas by Imam Ibn Maja (2341). Imams Abu Ya’la (in his Musnad, 2520) and al-Tabarani (in al-Awsat, 1033) narrated it too. Imam al-Tabarani also narrated it from Sayidah Aishah (3777). Imams Malik, Daraqutni and al-Bayhaqi also narrated the Hadith. Imam al-Nawawi declared the Hadith Hasan in his Arbaeen collection. And Imam al-Dhahabi said the narration in Hakim (2345) aligned with the conditions of Imam Muslim.   

 

Hadith application  

Hanafi scholars have applied the above Hadith to situations involving the rights of children. Imam al-Kasani explained that the Hadith prevents Muslims from gifting the property of children, even if it is done for a gift in exchange. That is due to the financial harm. Thus, it is very reasonable to apply the Hadith to a situation where a child’s body, mind and soul will be traumatised by having marital relations prior to attaining maturity.  

 

لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -: «لَا ضَرَرَ، وَلَا ضِرَارَ فِي الْإِسْلَامِ» ، وَقَالَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -: «مَنْ لَمْ يَرْحَمْ صَغِيرَنَا فَلَيْسَ مِنَّا» ، وَالْإِضْرَارُ بِالصَّغِيرِ لَيْسَ مِنْ الْمَرْحَمَةِ فِي شَيْءٍ فَلَيْسَ لَهُ أَنْ يَهَبَ مَالَ الصَّغِيرِ مِنْ غَيْرِهِ بِغَيْرِ عِوَضٍ؛ لِأَنَّهُ إزَالَةُ مِلْكِهِ مِنْ غَيْرِ عِوَضٍ فَكَانَ ضَرَرًا مَحْضًا، وَكَذَا لَيْسَ لَهُ أَنْ يَهَبَ بِعِوَضٍ عِنْدَ أَبِي حَنِيفَةَ، وَأَبِي يُوسُفَ، وَعِنْدَ مُحَمَّدٍ لَهُ ذَلِكَ. (بدائع الصنائع في ترتيب الشرائع)  

Due to his ﷺ saying: There shall be no causing of harm, nor reciprocating of harm, in Islam. He ﷺ also said: Whoever does not show mercy to our young is not one of us. Causing harm to a minor is in no way an act of mercy. Therefore, he (the guardian) may not gift the minor’s property to another without receiving compensation. As this constitutes the removal of the minor’s ownership without return, amounting to pure harm. Similarly, according to Abu Hanifah and Abu Yusuf, he may not gift it even in exchange for compensation. Whereas Muhammad holds the view that he may do so. (Imam al-Kasani 587H, Bada’i’ al-Sana’i’ fi Tartib al-Shara’i). 

 

Imam al-Kasani also mentioned another Hadith in his discussions. In it the blessed Prophet ﷺ is obliging merciful treatment of those who are younger. Allowing an adult to have sex with a child is such a complete violation of these prophetic teachings that it is thoroughly shocking to see some Muslims questioning the prohibition.    

 

لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «لَا ضَرَرَ وَلَا ضِرَارَ فِي الْإِسْلَامِ» وَقَوْلُهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «مَنْ لَا يَرْحَمُ صَغِيرَنَا فَلَيْسَ مِنَّا» وَلِهَذَا لَمْ يَمْلِكْ طَلَاقَ امْرَأَتِهِ وَإِعْتَاقَ عَبْدِهِ وَسَائِرِ التَّصَرُّفَاتِ الضَّارَّةِ الْمَحْضَةِ. (بدائع الصنائع في ترتيب الشرائع) 

Due to the saying of the Prophet ﷺ: There shall be no causing of harm nor reciprocating of harm in Islam,” and his saying: “Whoever does not show mercy to our young is not one of us.” For this reason, he does not possess the authority to divorce his wife, free his slave, or engage in other actions that are purely detrimental. (Imam al-Kasani 587H, Bada’i’ al-Sana’i’ fi Tartib al-Shara’i). 

 

Fear concerning mental health  

The text (Nass) above clarifies that children cannot be involved in activities that are financially detrimental to them. Although some of the examples given demonstrate great benefit to others. Therefore, we must focus on the child, and related benefit and harm to the child. We do not focus on other parties and what they may deem beneficial. There is absolutely no benefit in permitting an adult to have sex with a child. Rather it is deeply harmful. Thus, there is no question, it is prohibited in Islam.  

Imams Ibn Abideen and al-Haskafi make it abundantly clear that mental harm is considered when establishing legal rulings. Once again the Mas’alah (legal issue) discussed has a connection to marriage and divorce. So, it is not distant from the current discussion.  

 

وَمُفَادُهُ أَنَّ الْبَيْتَ بِلَا جِيرَانٍ لَيْسَ مَسْكَنًا شَرْعِيًّا بَحْرٌ. وَفِي النَّهْرِ: وَظَاهِرُهُ وُجُوبُهَا لَوْ الْبَيْتُ خَالِيًا عَنْ الْجِيرَانِ لَا سِيَّمَا إذَا خَشِيَتْ عَلَى عَقْلِهَا مِنْ سَعَتِهِ 

لَا سِيَّمَا إنْ خَشِيَتْ عَلَى عَقْلِهَا كَمَا أَفَادَهُ السَّيِّدُ مُحَمَّدٌ أَبُو السُّعُودِ فِي حَوَاشِي مِسْكِينٍ، وَهُوَ كَلَامٌ وَجِيهٌ؛ لِأَنَّ مَا فِي السِّرَاجِيَّةِ مِنْ عَدَمِ اللُّزُومِ مَشْرُوطٌ بِشَرْطَيْنِ: إسْكَانُهَا بَيْنَ جِيرَانٍ صَالِحِينَ، وَعَدَمُ الِاسْتِيحَاشِ. (رد المحتار على الدر المختار) 

Imam al-Haskafi: The implication is that a house without neighbours does not constitute a dwelling recognised by Shariah, Bahr. In al-Nahr: The apparent meaning is obligation if the house is devoid of neighbours, especially if she fears for her mental state due to its vastness. 

Imam Ibn Abideen: Especially if she fears for her mental state, as stated by Sayyid Muhammad Abu al-Su‘ud in the marginal notes to Miskīn. And it is a fitting statement. Since what is in al-Sirājiyyah is contingent upon two conditions: housing her among righteous neighbours and the absence of a sense of loneliness. (Radd al-Muhtar ‘alā al-Durr al-Mukhtār).  

 

فَإِنَّ كَثِيرًا مِنْ الرِّجَالِ لَا يُمْكِنُهُ أَنْ يَبِيتَ وَحْدَهُ فَكَيْفَ النِّسَاءُ وَلَا ضِرَارَ فِي الشَّرْعِ. (منحة الخالق)  

Indeed, many men find it impossible to spend the night alone, let alone women. And Shariah prohibits causing harm. (Imam Ibn Abideen 1252H, Minhatu al-Khaliq) 

 

 

Loneliness impacts rights  

Imam Ibn Abideen asserted that men struggle with staying alone, so it is more so the case for females. he further clarified that a husband must provide for the wife if she feels lonely in the house. Meaning he cannot dictate upon her regarding her marital circumstances. Rather he must consider her emotional wellbeing. How could anyone then imagine that Islam would allow sex with a child. With the harm that do to her emotional, mental and spiritual wellbeing.   

 

إذَا اسْتَوْحَشَتْ بِأَنْ كَانَ الْمَسْكَنُ مُتَّسِعًا كَالدَّارِ وَإِنْ كَانَ لَهَا جِيرَانٌ فَعَدَمُ الْإِتْيَانِ بِالْمُؤْنِسَةِ فِي هَذِهِ الْحَالَةِ لَا شَكَّ أَنَّهُ مِنْ الْمُضَارَّةِ لَا سِيَّمَا إذَا خَشِيَتْ عَلَى عَقْلِهَا وَمَا فِي النَّهْرِ مِنْ قَوْلِهِ وَهُوَ ظَاهِرٌ فِي وُجُوبِهَا فِيمَا إذَا كَانَ الْمَسْكَنُ خَالِيًا عَنْ الْجِيرَانِ. (منحة الخالق) 

If she feels lonely because the dwelling is spacious like a house, even if she has neighbours, then not bringing company in this situation is undoubtedly harmful. Especially if she fears for her mental health. And what is in al-Nahr, his saying: And it is clear in its obligation if the dwelling is free of neighbours. (Imam Ibn Abideen 1252H, Minhatu al-Khaliq) 

 

Baligh is not enough  

Imam Burhan al-Deen al-Bukhari warned that even a fifteen-year-old may not be ready to move in with her husband. Therefore, it is not permitted to send her. This is despite the fact that the Hanafi position is that a fifteen-year-old is necessarily Baligh. However, she is being treated as a child when it comes to marital relations.  

A fifteen-year-old is obliged to pray, fast, pay Zakah, wear Hijab and possibly perform Hajj. Yet she is deemed premature for marital relations. This demonstrates that a greater level of maturity is required for sexual relations to be permitted, even in the context of marriage.  

It should also be kept in mind that Imam Burhan al-Deen was writing over 800 years ago, when people used to mature much sooner. So, it is reasonable to say that far more people under eighteen may not be mentally ready for marriage in our time and context.       

   

فإن كانت قد أتى عليها خمس عشر سنة دفعت إلى الزوج؛ لأن الظاهر أن المرأة إذا بلغت هذا المبلغ تصلح للرجال فتدفع إليه إلاّ إذا تبين بخلافه، ألا ترى أن البالغة إذا كانت لا تحتمل لا يؤمر بدفعها إلى الزوج كذا هنا. (المحيط البرهاني)  

If she has reached the age of fifteen, she is handed over to the husband. Since the apparent is that a woman who attains this age is physically ready for men. So she is entrusted to him unless the contrary becomes apparent. Do you not see that if an adult woman is unable to bear intercourse, it is not ordered for her to be handed over to the husband. The same principle applies here. (Imam Burhān al-Deen al-Bukhārī 616H, al-Muḥīṭ al-Burhānī). 

. 

هَذَا، وَقَدْ صَرَّحُوا عِنْدَنَا بِأَنَّ الزَّوْجَةَ إذَا كَانَتْ صَغِيرَةً لَا تُطِيقُ الْوَطْءَ لَا تُسَلَّمُ إلَى الزَّوْجِ حَتَّى تُطِيقَهُ. وَالصَّحِيحُ أَنَّهُ غَيْرُ مُقَدَّرٍ بِالسِّنِّ بَلْ يُفَوَّضُ إلَى الْقَاضِي بِالنَّظَرِ إلَيْهَا مِنْ سِمَنٍ أَوْ هُزَالٍ. وَقَدَّمْنَا عَنْ التَّتَارْخَانِيَّة أَنَّ الْبَالِغَةَ إذَا كَانَتْ لَا تَحْتَمِلُ لَا يُؤْمَرُ بِدَفْعِهَا إلَى الزَّوْجِ أَيْضًا. (رد المحتار على الدر المختار) 

Furthermore, it has been explicitly stated in our school of thought that if a wife is young and unable to bear sexual intercourse, she is not to be given to the husband until she is capable of doing so. The correct view is that this is not determined by age. Rather, the matter is left to the judge’s discretion based upon an assessment of her being weighty or frail. We have previously cited from al-Tataarkhaniyah that even an adult woman (Balighah) who cannot physically withstand intercourse is not to be given over to her husband. (Imam Ibn Abideen 1252H, Radd al-Muhtar ‘alā al-Durr al-Mukhtār).  

 

When illness is feared  

The Hanafi legal manuals do tend to mention physical descriptions when raising the issue of a female being too young to consummate a marriage. However, that is not a negation of mental considerations. Also, the concerns regarding illness and wellbeing tend to be raised in general terms (Mutlaq). Thus, it is entirely possible to include emotional and mental wellbeing too.  

For example, in the following Nass (text) from al-Fataawa al-Hindiyah, the authors mention a fear of illness generally. Not restricting it to physical illness. So, considering mental illness is reasonable. Especially in light of other proof found in Hanafi works.  

 

وَإِنْ كَانَتْ نَحِيفَةً مَهْزُولَةً لَا تُطِيقُ الْجِمَاعَ وَيُخَافُ عَلَيْهَا الْمَرَضُ لَا يَحِلُّ لِلزَّوْجِ أَنْ يَدْخُلَ بِهَا، وَإِنْ كَبُرَ سِنُّهَا وَهُوَ الصَّحِيحُ. (الفتاوى الهندية) 

If she is thin and frail, unable to bear sexual intercourse, and illness is feared for her, it is  not permissible for the husband to consummate the marriage with her. Even if she is old. This is the correct view. (Al-Fataawa al-Hindiyah).  

 

Conclusion  

Islamophobes spread the lie that Islam permits sex with a child. Shockingly, it seems that certain members of the Muslim community share this belief. It is unequivocally a lie. It is true that Islam does not place an arbitrary age on consummating a marriage. However, physical and mental maturity are absolute conditions.  

Therefore, even if a person is married but not ready for relations, it is not permitted for them to live with a spouse. We will direct Islamophobes to look at their own Judeo-Christian tradition if they are interested in opposing sexual violence against children.    

As for Muslims, they must study Quran, Sunnah and Islamic law thoroughly to understand our beautiful religion correctly. And not fall prey to the propaganda of Islamophobes nor the misguidance of certain inept teachers.  

You will find in the Fiqh works that a person who does not have the mental capacity to manage his financial affairs will not be given autonomy over his money. How would such a noble religion permit a person lacking mental maturity to consummate a marriage.  

 

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (02.07.24)