Wednesday, August 14, 2024

What Is Sharing A Veiled Picture On Social Media Like?

 📸 What Is Sharing  A Veiled Picture On Social Media Like?
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✍ Answer by: Sheikh Maqbool Ahmed Salafi, may Allah protect him ⟨Jeddah Dawah Center, Saudi Arabia⟩

🔴 Question (1): I sent a picture of two girls hugging each other. What about women hugging each other on the main road and sharing photos on social media while wearing hijab? Also, what about a veiled woman taking pictures and videos with a man in a park, on the road, or at a recreational place? Is it permissible to share such photos with men on social media?
🔵 Answer (1): A woman is supposed to be fully covered and hidden from strange men. The woman in the picture you sent probably took it and shared it to get likes and attention from people. Clearly, taking pictures and sharing them for likes is not permissible in any case; it's like inviting people to sin, which is a terrible trait for a woman to have, making herself attractive to others or attracting others to herself. Also, taking pictures of living things is prohibited (haram) in Islam, so women should avoid taking and sharing photos and videos on social media. Whether alone or with a man, both cases are not permissible, even if the woman is wearing hijab.  

 🔴 Question (2): Some women say that they take pictures and videos while walking or hugging each other while wearing hijab and share them with people so that other women get encouraged to wear hijab. Is it permissible to take and share veiled photos for this purpose?
 🔵 Answer (2): There are several aspects to answer your second question, which I will explain in the following points:
- When we know that taking and sharing pictures of living things is prohibited (haram), then it is prohibited to share all kinds of living things, whether walking, sitting, sleeping, or hugging.
- Among living things, a woman's picture is more sinful because a woman is supposed to be fully covered and hidden from strange men.
- Most modern veils and burqas are not for hijab but for showing off, as they are attractive and attention-seeking. Usually, girls take and share pictures of such attention-seeking veils. Sharing such pictures can spread fitnah (temptation) but will be of no benefit. 
- A very regrettable thing about burqas is that even educated women, rather, you can say scholars and learned women, who are also in the field of preaching and record videos of their lectures, do not cover their faces in a Shariah-compliant manner. You will see that their foreheads and eyes, along with the surrounding areas, are uncovered, and their students and the women who listen to them follow the same approach to veiling. ( الحفظ والاماں )
- It is not permissible for women to record videos of their lectures. Scholars have strictly forbidden this practice. Yet, many women continue to record and share their lectures on social media. It's even more regrettable when some Salafi organizations' representatives continuously conduct programs with women in their studios and promote their channels, while these women's veiling is not even correct, meaning they have the same shortcomings in their veiling as mentioned earlier. 
- If a woman wears a veil (niqab) or burqa, even with the intention of promoting hijab, and shares her picture on the internet, it is not permissible in any case. This is because the method must also be in accordance with the Sunnah, even if the intention is correct. For example, if someone intends to give charity but does so with stolen money, that charity is haram. Similarly, the issue with sharing pictures is the same. You know that the Prophet (صلی اللہ علیہ وسلم) forbade three companions (Sahaba) from doing good deeds because they were contrary to the Sunnah, even though those deeds were great and righteous in themselves.
   📌Final Point: In this writing, my final advice is that when we know that taking pictures of living things is haram (forbidden), and taking pictures of girls is even more severely forbidden, then women should not share any pictures or videos on social media, whether sleeping, waking, sitting, standing, blogging, making YouTube videos, cooking, or doing any other activity. And there is no need to ask separate questions about each scenario, because the answer to all of them is the same: it is not permissible. 

🔴 Question (3): Often we women share videos or posts of male scholars on WhatsApp status or in women's groups so that other women can benefit. Should we cover the face with stickers, etc., or share it as is? If we share it as is, will the one sharing it be sinful for exposing the women to non-mahram men's gaze? 
 🔵 Answer (3): Allah has commanded women to cover their faces, rather, to cover their entire bodies, but Allah has not commanded men to cover their faces. It's a separate issue that men are also commanded to lower their gaze while walking, but they have not been commanded to cover their faces. Therefore, when sharing videos of male scholars among women, there is no need to cover their faces. A non-mahram man cannot look at a woman's face, but a woman can look at a non-mahram man's face without any sin. 
Sayyidah Aisha (رضی اللہ عنہا) narrated that I saw the Prophet (صلی اللہ علیہ وسلم) screening me with his cloak, while I was watching the Ethiopians playing (a game) in the masjid. I stayed (watching) till I got tired. Now you can imagine how long a young girl, who loves to watch games and entertainment, would have kept watching. (Sahih Bukhari: 5236) 
This hadith shows that the Prophet (صلی اللہ علیہ وسلم) hid his wife from men, while his wife watched men playing, meaning a woman can look at non-mahram men without any issue.
Another issue here is that mobile pictures and videos are also forbidden (haram), but due to the need of the time and circumstances, scholars record their lectures, which is a great necessity and a blessing for people. If scholars did not record their lectures and share them on social media, people would be watching songs, movies, and serials on YouTube and other platforms, and engaging in all sorts of immoral activities. Alhamdu Lillah, people are learning about their religion through these lectures while sitting at home.

Is Love for One's Homeland a Part of Faith?

Is Love for One's Homeland a Part of Faith?
Sheikh Maqbool Ahmad Salafi Hafizahullah / Jeddah Dawah Center

It is commonly believed among people that love for one's homeland is a part of faith, so faith requires that one loves their homeland, and those who do not love their homeland are considered opposers of their homeland. In reality, this belief is based on a hadith that goes: "Love of the homeland is a part of faith." This means that loving one’s homeland is a part of faith.
This hadith is widely spread among the public, who regard it as authentic, although this hadith is not proven from the Messenger of Allah ﷺ. I will mention some rulings by hadith scholars on this hadith to give an idea of whether it is authentic or fabricated:
1. Al-Saghani said that this hadith is fabricated. (Mawdu'at al-Saghani: 53)
2. Al-Sakhawi said that he is not aware of this hadith. (Al-Maqasid al-Hasanah: 218)
3. Al-Suyuti said the same as al-Sakhawi. (Al-Durar al-Muntathira: 65)
4. Mulla Ali Qari said that it is said that it has no basis or its basis is fabricated. (Al-Asrar al-Marfu'ah: 189)
5. Muhammad bin Muhammad al-Ghazi said this hadith does not exist. (Ittqan Ma Yuhsan: 1/222)
6. Al-Zurqani said that he does not know this hadith. (Mukhtasar al-Maqasid: 361)
7. Al-Wadi’i said that this is not proven from the Prophet ﷺ. (Al-Fatawa al-Hadithiyyah: 1/56)
8. Muhammad Jar Allah al-Sa’di said that no such hadith has come. (Al-Nawafiḥ al-‘Aṭirah: 120)
9. Sheikh Ibn Uthaymeen said that it is famous but has no basis. (Sharh al-Nuzhah li Ibn Uthaymeen: 55)
10. Sheikh Albani رحمه الله also ruled that this hadith is fabricated. (Al-Silsilah al-Da'ifah: 36)
The purpose of writing such a long discussion on this hadith is to make people aware that loving one's homeland is not a part of faith. If someone sacrifices their life for their homeland, they do so for the homeland itself and not for faith or Islam; hence, those who sacrifice themselves for their homeland are referred to as sacrificing for their homeland but not as martyrs.
Indeed, love for one's homeland is a natural thing; one naturally loves the place where they are born and settle, and this love is permissible. The Prophet ﷺ also loved his homeland and expressed this love. He used to pray:
اللهمَّ حَبِبْ إلينَا المدينةَ كحُبِّنَا مكةَ أو أَشَدَّ(صحيح البخاري:5654)
Translation: "O Allah, make us love Madinah as we love Makkah or even more." 
This indicates the Prophet ﷺ’s love for Makkah:
قالَ رسولُ اللَّهِ صلَّى اللَّهُ عليهِ وسلَّمَ لمكَّةَ ما أطيبَكِ من بلدٍ وأحبَّكِ إليَّ، ولولا أنَّ قومي أخرجوني منكِ ما سَكَنتُ غيرَكِ(صحيح الترمذي:3926)
Translation: The Messenger of Allah ﷺ said to Makkah: "How pure you are as a city and how much I love you. If my people had not expelled me, I would have stayed in no other place but you."
Similarly, the Prophet ﷺ had immense love for Madinah. In Sahih al-Bukhari, it is mentioned that when he returned from a journey and saw Madinah, he would hasten his mount out of love for Madinah. Anas bin Malik رضي الله عنه said:
كان رسولُ اللهِ صلى الله عليه وسلم إذا قَدِمَ مِن سفرٍ ، فأَبْصَرَ درجاتِ المدينةِ ، أَوْضَعَ ناقتَه ، وإن كانت دابَّةً حرَّكَها .(صحيح البخاري:1802)
Translation: "When the Messenger of Allah ﷺ returned from a journey and saw the heights of Madinah, he would hasten his camel, and if it were another animal, he would urge it on." 
Further, Abu Abdullah Imam Bukhari mentioned that Harith bin Umair added these words from Humaid: he would hasten his mount out of love for Madinah.
Hafiz Ibn Hajar رحمه الله, explaining this hadith, wrote at the end:
"And in the hadith, there is an indication of the virtue of Madinah and the permissibility of loving one's homeland and longing for it." (Fath al-Bari)
Translation: This hadith indicates the virtue of Madinah and similarly the permissibility of loving one's homeland. Thus, it becomes clear that the Prophet ﷺ had immense love for Makkah and Madinah. Sheikh Albani رحمه الله wrote that the Prophet ﷺ loved Makkah because Makkah is beloved to Allah, not because it was his homeland. It can be said that the Prophet ﷺ loved Makkah both as a homeland and because of Allah’s love for it, as evidence shows both types of love. Just as a person loves their life and wealth, they also love the place where they are born and reside. There is no legal objection to this natural love, as it is related to nature. However, if this natural love overrides the love for Allah and His Messenger or their commands, then there is a severe warning against it.

I pray but my heart isn't in it

 🔴 Q : I don't feel like praying, I pray but my heart isn't in it. What should I do in this situation? 🔵 Ans: Imaan (faith) says t...