عَلَىٰ نَهجِ السَّلَفِ || Upon the path of the Salaf 📚

📬 Ikhtilāṭ — Free-mixing Between Genders What do our scholars say? رحمهم الله ୨⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯୧ ◈ The Legal Verdict Regarding Free-mixing [pamphlet] [Sheikh Yaḥyā al-Ḥajūrī] ◈ The Prohibition of Men Mixing with Non-Mahram Women [english pdf version] [original arabic pdf] [Sheikh Abū Yūsuf Najīb ash-Sharʿabī] ◈ Why is Free-Mixing Ḥarām? [Al-Imām Ibn al-Qayyim] ◈ Refutation of the Claim that Free-Mixing is Permissible [Sheikh Abū Yūsuf Najīb ash-Sharʿabī] ◈ Ruling on Free-mixing During Ḥajj and ʿUmrah [Sheikh ʿAbdul-Ḥamīd az-Zouʿkarī] ◈ Family Outings to Recreational Areas Involving Free-mixing [Sheikh Ṣāliḥ al-Fawzān] ◈ The Necessity of Gender-mixing in Ṭawāf and Saʿī is Not a Basis For Permitting Free-mixing in General [Sheikh Ibn ʿUthaymīn] ◈ The Ruling on Attending Free-mixed Schools in the West [Sheikh Ibn ʿUthaymīn] ◈ The Ruling on Women Pursuing Degrees from Free-mixed Universities and Working in Free-mixed Workplaces [Sheikh Abū al-Yamān ʿAdnān al-Masqarī] ◈ Gentle Advice to a Sister Regarding Free-mixed Universities and Modesty [Sheikh ʿAmmar al-Ḥawbānī] ◈ Q&A Index on Free-Mixing [Sheikh Abū Ḥamzah Ḥassan Bā Shuʿayb] ୨⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯⎯୧ Advices from our teachers: Nawās al-Hindī as-Seylānī {} A Brief Warning Regarding Free-mixing {} A Short Advice on Free-mixed Education Abū Hārūn Muḥammad Ṭawīl as-Ṣūmālī al-Brīṭānī {} Advice To Those Facing Pressure From Parents {} Studying In a Free-mixed University {} Women Working In a Free-mixed Environment Abū Isḥāq Muḥammad Bā ʿAlawī {} Stay Strong Under Pressure!

أَخْبَرَنَا أَبُو الْحَسَنِ، أنا أَبُو مُحَمَّدٍ، ثنا أَبِي، ثنا حَرْمَلَةُ بْنُ يَحْيَى، قَالَ: سَمِعْتُ الشَّافِعِيَّ، يَقُولُ: «أَصْحَابُ الْعَرَبِيَّةِ جِنُّ الإِنْسِ، يُبْصِرُونَ مَا لا يُبْصِرُ غَيْرُهُمْ» Ḥarmalah ibn Yaḥyā said: I heard ash-Shāfiʿī say: "The masters of Arabic are the jinn among mankind; they perceive what others do not perceive." [Ādāb ash-Shāfiʿī wa Manāqibuhu p. 112] Tr: Umm ʿAbdirraḥmān as-Sūdāniyyah

Be careful of relying on translations and making them paralyze your journey of learning Arabic. Any non-Arab claiming to seek knowledge must have Arabic as a priority. Even Arabs need to learn it, so what do you think about non-Arabs? No amount of seeking knowledge through translations will compensate learning the language and seeking that knowledge properly. Sure, you need the necessary knowledge like your prayer and obligations, but the rest is not something to keep expecting in English. Even if some do provide it, they're only filling a bucket with a hole in it. You first build the roots. Pour your efforts into that very very foundational tool. Think of it as hijrah, you currently can't make it, sure, but you're working towards it, no matter how long it will take, and you're practicing your religion as much as you can. But! You know you have to leave, even if people keep building masājid and more people are wearing thobes and jilbābs. It feels like Muslim lands, but it isn't, and you know it. Don't let those masājid paralyze your efforts of making hijrah. Don't let those translations paralyze your Arabic-learning efforts. If it were up to me, I wouldn't translate this amount, but that's out of my control, and I can only warn you. Make sure your environment has people that remind you and encourage you to learn Arabic, be careful of being in an echo chamber where relying on translations is seen as safe. Creating content can be addicting no matter how sincere my intention is. #arabic@alQaddaaree_EN #seeking@alQaddaaree_EN

Summary of the Answer to Question 15: Question: Is it permissible to take a picture of yourself to send to an employer so they can see what you look like? Taking pictures of animate beings is from the major sins due to the many authentic aḥādīth concerning it. Among them is the Prophet ﷺ cursing the picture-maker, informing us that they will be among those most severely punished in the Hellfire, and that they will be told to bring to life what they attempted to create. Also included is the ḥadīth qudsī in which Allāh says: “Who is more unjust than the one who tries to create like My creation?” This shows that, whether intended or not, the picture-maker is imitating Allāh, who is al-Muṣawwir—the One who fashions and gives creation its form and soul. There is also the ḥadīth mentioning that a neck will emerge from the Hellfire with eyes and ears, saying that it has been entrusted with punishing certain people, among them the picture-makers. For these reasons, the scholars who hold this view stated that making or taking pictures of animate beings—whether by camera, photograph, or hand-drawing—falls under the general prohibition, as there is no evidence specifying an exception. As for those scholars who permitted photography, this is regarded as an ijtihād on their part, but they are mistaken. As for cases of necessity or need, such as passports, driving licences, and similar documents that a person cannot reasonably do without, the scholars permitted these min bāb al-ḥājah (due to need). However, where there is no need—such as using your picture as your WhatsApp profile, screensaver, or keeping pictures of your wife or daughter on your phone—this is an unwarranted leniency (توسع غير مرضي). All of this is done and why? “ʿUthaymeen says I can take pictures.” ʿUthaymeen says you can put your daughter on your screensaver or the picture of your wife on your WhatsApp!? The scholars from Ahl as-Sunnah who spoke more leniently regarding photography did so from the perspective of daʿwah, based on ijtihād. But the ḥaqq is with those who barred it and deemed it to be from the major sins — the stern scholars regarding pictures such as Ibn Bāz and others. As for the specific question regarding employment, the employer does not need to know what you look like beforehand. Your CV and qualifications are sufficient, and they will see you at the interview. Therefore, there is no dire need that would justify taking or sending such a photograph in this case. Index: https://t.me/uponthepathofsalaf/301

Summary of the Answer to Question 14: Question: Is it permissible to purchase products that have pictures of animate beings on them? Is it permissible to pray and read the Qurʾān in a room containing such products? If you are able to buy products that do not have pictures, then do so. Do not bring anything with pictures into your house, because the angels of raḥmah do not enter a house containing pictures of animate beings. However, since almost everything you buy has a picture on the packaging, we cannot say it is ḥarām to purchase an otherwise ḥalāl product because of its packaging. This does not make sense, and none of the scholars say this. There are pictures on cornflake boxes, tea packets, milk cartons, rice bags, pasta packaging, drink containers. If you are able to buy products without pictures, then do so. If you are not able to, then buy them and try your best to cut off the heads of the pictures. For example, if you can transfer tea bags into a container and throw the packet away, then do so. We should not take the matter of pictures lightly, because the angels of raḥmah do not enter the home. As for reading the Qurʾān or performing acts of worship in such a room, then yes, you may do so. However, you should wage war against the pictures in your house, because the angels do not enter a house containing them. Index: https://t.me/uponthepathofsalaf/301

Summary of the Answer to Question 13: Question: What is the ruling on posting pictures of sisters and videos, including videos of sisters reciting the Qurʾān with their faces uncovered? This act is impermissible. As you know, picture-making is from the major sins. As has been mentioned repeatedly, there are many evidences for this. “إن أشد الناس عذابًا يوم القيامة المصورون” “Those who will receive the most severe punishment on the Day of Judgement are the Muṣawwirūn (picture-makers).” Also, the Prophet ﷺ cursed the Muṣawwir. There are many other evidences besides this. So not only does this involve picture-making, but it also involves spreading fitnah by displaying the faces of women for others to look at. The prohibition is even more severe when this is done without the knowledge of those who have been filmed. It is not permissible for any woman to take part in this. Furthermore, it may nullify the reward of the act of worship. Reciting the Qurʾān while being filmed for people to watch goes against the ikhlāṣ that is required of a Muslim. So there are many problems with this: you have the issue of picture-making, the issue of fitnah through women having their faces uncovered, and the issue of them being recorded while performing an act of worship that should be sincerely for Allāh alone. What is the purpose of this other than fulfilling the wishes of Shayṭān? This is not permissible, and those who engage in such actions manifest ignorance and misguidance. Index: https://t.me/uponthepathofsalaf/301

حصار دماج كرمات وبركات وعبر وعظات كتاب يوثق حصارات دماج وحروبها، وما ظهر خلالها من كرامات وبركات، وما اشتملت عليه من فوائد ودروس وعبر وعظات. تأليف: أبو حمزة محمد بن حسن السوري تقديم: الشيخ العلامة المحدث يحيى بن علي الحجوري Source: https://t.me/StudyingInYemen/1150

Summary of the Answer to Question 12: Question: What is the ruling on rejecting someone for marriage due to his beliefs regarding picture-making. Is this considered to be from extremism? Some say it’s only an issue of fiqh. Sheikh ʿAbdul-ḥamīd az-Zouʿkary: The woman can marry whoever she wishes and she can reject whomever she wishes. However, it is always advised that she chooses the person who is stronger and more steadfast in the religion, because this will benefit her in her future, in terms of knowledge and actions. However, if she cannot find someone who is especially upright, then she may marry from among those Muslims; but as the Prophet ﷺ said, a man should marry the woman who has religion. She should be upright, and likewise, an upright woman should marry a man of religion who is upright. The one who reflects upon this, he finds that the Ṣaḥābah were upon this: a man or a woman may marry someone who is lesser than them in righteousness, or the opposite. However, the principle is always to choose somebody who is more upright. This is better and more befitting. She should stay away from people who openly commit sins, especially the people of innovation and those who make their sins apparent. I ask Allāh to guide us to His straight path. Index: https://t.me/uponthepathofsalaf/301

Related: Our Shaykhah Umm Zayd حفظها الله also mentioned a story that reinforces this point. She told us about one of her students who was diligent in seeking ʿilm until she got married. Then, after having her first child, she stopped attending lessons, explaining that she was too busy and mentioning one excuse after another. Some time later, the sister came to the Shaykhah seeking advice. She complained of feeling a sense of constriction and sadness. The Shaykhah حفظها الله advised her to make good use of her time, not to waste it, to increase in the remembrance of Allāh, and to return to seeking knowledge. After some time, the sister returned. Today, she has not one child—but five, اللهم بارك. Yet despite having a much greater load of responsibilities than before, اللهم بارك, she had become diligent in ṭalab al-ʿilm once again. The lesson is clear: our circumstances will always change, and our responsibilities may increase, but we can always find time for ʿilm — it all goes down to ikhlāṣ. Time spent in His remembrance and in seeking beneficial knowledge is never wasted. Rather, it brings barakah into our time, strengthens our hearts, and becomes a source of tranquillity, happiness, and steadfastness. This also reminded me of something I noticed with our Shaykhah Umm Zayd حفظها الله. Whenever one of us would seek her advice regarding a personal difficulty or struggle, one of the first things she would encourage us to do was to continue seeking ʿilm. I remember asking her for advice regarding an issue that many of us sisters struggled with. Instead of addressing the matter in the way I expected, she gave us a reminder on the importance of ṭalab al-ʿilm and strongly encouraged us to remain steadfast upon it. At the time, I did not understand why. It seemed unrelated to the question I had asked. Only later did I realise that it was, in fact, the answer. Seeking knowledge is not separate from our struggles—it is one of the greatest means by which Allāh grants us clarity, patience, guidance, and a way through them. As our knowledge of Allāh, His religion, and His Prophet ﷺ increases, our hearts become firmer, our perspective changes, and many of the hardships that once overwhelmed us become easier to bear. One should not abandon ṭalab al-ʿilm during times of difficulty. It is not something to put on hold until life becomes easier. Rather, by the permission of Allāh, it is one of the very means through which life becomes easier [to bear]. ——•—— -Umm ʿAbdirraḥmān as-Sūdāniyyah Night of 15th Ṣafar 1448H

Advice to Sisters: Continue with Ṭalab al-ʿIlm! From our Shaykha Oum ʿAbdillāh al-Brīṭāniyyah حفظها الله ورعاها The things that keep us busy from ṭalab al-ʿilm are always going to be there. We’re women. • Prepare the meal before I leave so it’s easier when I come back. • Is the house tidy? • Make sure the children are clean and fed. Leaving the house and going to seek ʿilm is easier for the men than it is for us, in a way. We have different responsibilities; however, we should not allow them to prevent us from ṭalab al-ʿilm. Whether we’re single, then get married and stop studying… Or whether we’re not working now, and we find a ḥalāl job and start a small business… then stop ṭalab al-ʿilm. Or we have a baby… now no ṭalab al-ʿilm. Some just become pregnant… then they stop. Continuing to seek knowledge is necessary for us to grow. This is how we grow in the dīn. The “duʿāt” who only go out to study for one year and then start teaching—years later, you see them at the same level, while the people they used to teach come back, correct them, and have more knowledge. It shows they didn’t grow. We should always try to grow and improve ourselves. Why? Because the more we grow in knowledge, the more money we make? No. Because the more we grow in knowledge, the more fame we get? No. The more we grow in knowledge, the closer we are to Allāh ﷻ, the more taqwā we have, and the more istiqāmah we have. When trials come, we’re stronger and have a better ability to deal with whatever comes our way. Some stop studying when fitnah comes their way… We should not stop—not for this or that, not for good reasons or bad reasons. Ṭalab al-ʿilm helps us get through difficult times. Teaching Muṣṭalaḥ al-Ḥadīth during the war in Dammāj, and preparing lessons in a bunker — it helped Shaykha a great deal. Even in times of difficulty, continue with ṭalab al-ʿilm. During the attack on Dammāj, Shaykh Yaḥyā continued teaching the three major lessons over the loudspeaker. The continuity and the rāḥah (ease) gave them so much relief. By Allāh, the ease used to come, as even the Rāfiḍah would stop launching missiles when the lessons were on. Subḥānallāh! (They weren’t listening; it’s just that, by Allāh, they would stop.) It’s our rāḥah. No matter what we go through—good or bad—it’s our anchor that keeps us steady, gives us peace and tranquillity in our lives, and keeps us focused on why we are here and what we are doing. As Shaykh Muqbil’s daughter used to say: “Whether we have one child or ten children…” We continue with ṭalab al-ʿilm. ——•—— 🖊️Umm Muṣʿab al-Ghāniyyah al-Almāniyyah 14 Ṣafr 1448H

Summary of the Answer to Question 11: Question: What is the ruling on attending a family member’s wedding when there will be photography and video recording? Should I attend in order to preserve family ties? The issue is not that you may appear in a photograph or video. Rather, the munkar is the act of producing images and videos of animate beings, and this is the wrongdoing that you are witnessing. {وَٱلَّذِينَ لَا يَشْهَدُونَ ٱلزُّورَ} Allāh says: Those who do not witness and do not attend the gatherings where falsehood and disobedience is taking place. When a Muslim is present in a place where ḥarām is occurring, there are two possible situations: ① If they are able to change the evil by giving sincere advice and forbidding the evil and their advice is likely to be accepted, then they should remain and attempt to change the munkar. ② If they are unable to change it, or they know their advice will not be accepted, then he should leave, not remain in the gathering and he does not participate in the evil. A Muslim should not participate in or remain present where acts of disobedience—such as photography, video recording, music, or free mixing—are taking place if they are unable to change them. Therefore, if a person knows they cannot change the wrongdoing and that speaking out will have no effect, they should not attend. This will be a form of reprimand of the wrongdoing: “Sorry, I’m not going to come to your wedding if you’re engaging in ḥarām” — said with every politeness. However, if we keep quiet about munkar and bāṭil (falsehood), participate in the munkar, for fear of damaging family bonds, then nothing is left of our religion. For example, some groups avoid speaking about tawḥīd or warning against shirk because they fear people will leave them or become upset. This affair of pleasing the people and not pleasing Allāh — this is a sickness. We have to be firm in our religion. “Sorry uncle, I’m afraid I can’t attend places where Allāh ﷻ is being disobeyed. If you’re going to cut me off because of this, then you have no right to do this, and the meeting is with Allāh.” The greatest concern of a believer should be meeting Allāh with a clear conscience and having no proof against them on the Day of Judgement. Family members, friends, even your wife or your children, will criticise and accuse you in this world, but what matters most is remaining upright before Allāh ﷻ by adhering to the Kitāb and the Sunnah. So don’t ever give in and do something which is displeasing to Allah ﷻ out of fear that other people will become displeased with you and sever ties. Index: https://t.me/uponthepathofsalaf/301

Summary of the Answer to Question 10: Question: Is it permissible for a man and a woman to marry over a video call with witnesses and the walī present, or should it be in person? I’m assuming that they’re in different countries. If they’re in the same country, then it’s best that they conduct the marriage with her family and the walī being present. As for if they’re in a different country, then so long as the one conducting the marriage is aware of the conditions and this is actually her walī, and he’s checked the paperwork that this is her walī who’s not present—or maybe the woman and her father are in one place and her potential husband is in another country—the one conducting the marriage makes sure that all the conditions of the nikāḥ are met. There’s nothing wrong with, even if the man is getting married, there being wakālah for somebody in that particular country to accept that marriage on his behalf. All of this is correct. As for the video calling, we don’t advise this due to the prohibition of picture-making. Video-making is from picture-making, rather worse than picture-making, because it involves multiple picture takes in a second, which shows you the moving image. So the nikāḥ is correct on that condition (previously stated), so long as her permission is sought, the mahr is known, the father has given approval, and the witnesses are found. Alḥamdulilāh. Index: https://t.me/uponthepathofsalaf/301

Summary of the Answer to Question 9: Question: Is watching YouTube videos that contain human beings ḥarām? What if the content is beneficial and teaches us about Islām? This question is repetitive, and the answer remains the same because it is a fitnah upon the Muslims. Some scholars appearing on television have caused confusion, as people respect and follow them, assuming whatever they do is correct. However, the scholars of Islām are not free from mistakes. It is upon us to follow the evidence. The evidence regarding the impermissibility of picture-making are many and mutawātir. Shaykh Muqbil compiled an entire book on this, showing that picture-making is from the major sins. The Prophet ﷺ cursed the picture-maker, informed us they will be punished with the pictures they made, and that they are among those who will receive the severest punishment. He ﷺ also informed us that a neck will emerge from the Fire, saying it has been entrusted with certain people, including the picture-makers. He also informed us that the picture-maker is, in a sense, trying to imitate Allāh ﷻ, who alone creates and fashions. Our Shaykh Yaḥyā repeatedly says that all the scholars who wrote on the Kabāʾir (major sins), such as Ibn Ḥajar al-Haytamī and adh-Dhahabī, included picture-making among them due to the severe punishments and warnings that have come regarding it. Therefore, picture-making is from the major sins, whether the picture is of a scholar or an ignorant person. As for the claim that we would miss beneficial knowledge, you are not going to miss anything. All you need to do is listen to the voice. You are only in need of the knowledge, not how the speaker looks. Index: https://t.me/uponthepathofsalaf/301

Summary of the Answer to Question 8: Question: Does the one who watches videos fall under the same threat as the Muṣawwirūn? It’s not permissible for you to look at pictures, watch videos, watch films, or look at videos of scholars – nor are we in need of this. Allāh سبحانه وتعالى elevates the scholar because of his inherited knowledge, not his appearance. It is that knowledge—not his looks—that we seek and benefit from. We believe in the Messenger ﷺ and the Ṣaḥābah, though we never saw them. We follow their aḥādīth, Sunnah, knowledge, and madhhab. If seeing them were necessary for the completion of our religion, Allāh عز وجل would have made such means possible in their time. However: {اليوم أكملت لكم دينكم} “Today I have perfected for you your religion.” The religion is complete. So there is no need for you to see the scholar’s picture or his face. You want to see him? Go and meet him in person. This is impermissible due to the saying of Allāh عز وجل: {وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ} “And those who do not witness falsehood.” If we made a ruling that the actual image-making is ḥarām, then witnessing and looking at that is also impermissible – whether it be a video of ʿilm or other than that. ——•—— However, the question here is: does he fall under the same ruling as the Muṣawwirūn? Is he malʿoon? Is he threatened with the Fire? Is he among those regarding whom it was said: “إِنَّ أَشَدَّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ…” “Indeed, the people who will receive the severest torment on the Day of Resurrection…” And that a neck will come out of the Fire which has been entrusted with the picture-makers. That which is clear—and Allāh knows best—is that those evidences are for the one making the picture. Those threats are for the picture-makers. As for this one, we can’t say he is a picture-maker. He didn’t make the picture. However, he is a sinner for cooperating upon sin and for witnessing that. As for him taking the threat of the picture-maker, that is not clear to me. And Allāh knows best. Index: https://t.me/uponthepathofsalaf/301