Women Asking Scholars on Social Media: Islamic Ruling & Guidelines

Islamic Ruling on Women Asking Scholars Questions via Social Media

Due to scientific advancements, there has been significant progress in intellectual fields, with knowledge becoming more accessible. This advancement in knowledge has made distances irrelevant, and communication with any part of the world from a single location has become easier than ever. Social media, with its various platforms such as Facebook, WhatsApp, Telegram, Instagram, YouTube, Twitter, etc., has a wide user base that includes both men and women, who use these platforms based on their interests. A common question that arises in Islamic terms is whether women can ask scholars about religious issues through social media. This is indeed an important question, and it is crucial for women connected to social media to understand this. Before answering this question, a few points should be clarified:

1. The completion of human society involves both men and women, and throughout history, women have been actively involved in societal and intellectual work alongside men. Therefore, social media, which is akin to society, cannot be viewed as separate from women.
   
2. Social media, being a public platform, is not exclusive to men; it is also for women, and women are present on these platforms as well.
   
3. Women use platforms like Facebook, WhatsApp, YouTube, and Twitter for various purposes, so why not encourage them to use social media for positive purposes such as learning knowledge? We should introduce them to aspects of social media that could benefit them intellectually, such as learning religious matters, asking scholars about religious issues, and sharing knowledge from the Qur’an and Hadith.
   

Social Media and Fitnah:

Along with the benefits of social media, we must always remember that where there are benefits, there are also various forms of fitnah (trials and temptations). These fitnah are not limited to women alone but affect both men and women equally. No one can claim that if women leave social media, the fitnah will disappear; this is not true. The point of this article is not to encourage women to engage excessively in social media or to fall into fitnah, but rather to guide women who are already using social media toward its positive use. Men and scholars should not consider themselves immune to the fitnah of social media, as they too must remain cautious.

Women Asking Scholars Questions on Social Media:

Now, let’s address the main question about how women, already using social media, can benefit from it intellectually. We know that women are already using these platforms, and they can use it to learn about religious matters like the translation and interpretation of the Qur’an, Hadith, and various fiqh (jurisprudential) issues. In many cases, women may need to understand various aspects of religious teachings and may seek answers to their questions. So, where can they go to find these answers, and what are the benefits of asking scholars about religious issues?

The Need for Asking Scholars and Its Benefits:

It is evident that women often lack comprehensive religious education. Only a few women are well-educated, and accessing knowledgeable women through social media is difficult for the majority. Furthermore, women often face time constraints due to household responsibilities. Hence, women need the guidance of male scholars to learn religious rulings. Fortunately, many male and female scholars are engaged in providing religious services to both men and women. As a result, there has been an increase in religious awareness among women, improvements in their beliefs and practices, the elimination of superstitions and innovations, and a clearer understanding of Tawhid (oneness of God) and Sunnah. Despite the societal lack of education for women, many elderly women are being introduced to the correct knowledge through social media. I have personally encountered many cases where women have repented from practices like blind-following (taqlid), shirk (associating partners with God), and innovations, and have embraced the correct path, even standing firm against family opposition. There have been cases where, after a woman’s reformation, her husband and children also underwent a change. In one instance, after a divorce, a woman who had been separated for three years was remarried to her first husband without the need for a “halala” (intermediate marriage), and this was facilitated through social media. I could go on and share numerous examples of such benefits, but it is not the place for that here.

The Nature of Asking Questions on Social Media and Its Religious Ruling:

1. One way women can ask scholars questions on social media is by calling them directly through a mobile phone or messenger apps. This is permissible, just as a woman can meet a scholar in person and ask a question, she can also ask via a phone call. Allah has commanded in Surah Al-Ahzab, verse 53, that when men ask the wives of the Prophet for something, they should do so from behind a veil. Likewise, during the time of the Prophet, female companions would come to the Prophet and ask questions. Numerous hadiths support this, and I will mention a few examples:
   
   • A narration from Aisha (may Allah be pleased with her)
     “أنَّ امْرَأَةً سَأَلَتِ النبيَّ صَلَّى اللهُ عليه وسلَّمَ عَنِ الحَيْضِ، كيفَ تَغْتَسِلُ منه؟”
     (صحیح البخاری:7357)
     Translation: A woman asked the Prophet (PBUH) about menstruation, specifically how to purify oneself after it.
     
   • “سألتِ امرأةٌ النَّبيَّ صلَّى اللَّهُ عليهِ وسلَّمَ قالت إنِّي أستحاضُ فلا أطهرُ أفأدعُ الصَّلاةَ”
     (صحیح ابن ماجہ:512)
     Translation: A woman asked the Prophet (PBUH) about ongoing bleeding (istihada), asking whether she should stop praying.
     
   • “سَأَلَتِ امْرَأَةٌ النبيَّ صَلَّى اللهُ عليه وسلَّمَ فقالَتْ: يا رَسولَ اللَّهِ، إنَّ ابْنَتي أصابَتْها الحَصْبَةُ…”
     (صحیح البخاری:5941)
     Translation: A woman asked the Prophet (PBUH) about her daughter’s hair falling out due to disease and whether she should use artificial hair.
     
2. These hadiths show that women have historically asked men for religious knowledge and guidance, and scholars have provided answers. Scholars are the heirs of the Prophets, and they continue to fulfill this role through various means, including phone calls and social media.
   
3. Another method of asking questions on social media is through written communication on platforms like Facebook, WhatsApp, and others. There is no harm in this either, provided the interaction remains respectful and focused on the religious matter at hand.
   
4. Women can also ask questions in groups on social media. This is an important and relatively safe way of seeking knowledge, as it fosters communal learning. Social media platforms like WhatsApp, Telegram, and others often have groups where women can ask scholars questions collectively. These groups can be a powerful tool for reforming families by providing religious education to women, and many scholars are already facilitating such efforts.
   

Some may think that gathering women in groups on social media is not allowed, but this is not the case. It is permissible, as evidenced by the practice of the Prophet Muhammad (PBUH), who not only taught women individually but also addressed them in groups.

• Abu Sa’id Al-Khudri (RA) narrated:
  “خَرَجَ رَسولُ اللَّهِ صَلَّى اللهُ عليه وسلَّمَ في أضْحًى أوْ فِطْرٍ…”
  (صحیح البخاری:1462)
  Translation: The Prophet (PBUH) addressed the women in a group during the Eid prayer, advising them to give charity, as he had seen that most of the inhabitants of Hell were women.
  
• “عن أم هشام بنت حارثة بن النعمان…”
  (صحیح مسلم: 873)
  Translation: Um Hisham bint Haritha bin Numaan (RA) reports that she learned the Qur’an directly from the Prophet (PBUH), as he taught it to women in groups.
  

These hadiths show that the Prophet (PBUH) addressed women collectively, teaching them as a group. Scholars have continued this tradition, organizing lessons and gatherings for women, even in modern times. Today, many scholars conduct online lessons and religious programs from which women benefit.

Thus, asking questions in groups on social media or seeking religious education in this way is not only permissible but is also a valuable service.

The Concept of “Khalwat” in the Context of Social Media:

Through this article, I would like to address an important Islamic issue regarding social media, which many people misunderstand, and as a result, present a lawful matter as though it is unlawful. The Prophet (peace be upon him) said:
ألا لا يخلوَنَّ رجلٌ بامرأةٍ إلَّا كانَ ثالثَهما الشَّيطانُ (صحيح الترمذي:2165)
Translation: “Beware! Whenever a man is alone with a woman, the third among them is the devil.”

In this Hadith, the Prophet (peace be upon him) forbids a man from being in seclusion with a non-mahram woman. A question arises: Does this apply to a woman asking a scholar a question over the phone or through written messages on WhatsApp or similar platforms? Is such interaction included in the prohibited form of seclusion mentioned in the Hadith? What exactly is meant by “Khalwat” (seclusion)?

The answer is that private calls or private messages do not fall under the prohibited seclusion. We can better understand this by considering another Islamic ruling. Suppose a man has married a woman but has not yet consummated the marriage. If the man talks to his wife over the phone in private, does this constitute seclusion? No, it does not.

From this example, we can understand that the seclusion mentioned in the Hadith refers to physical seclusion, meaning a woman being in the presence of a non-mahram man without any barrier. The reason for this prohibition is that physical seclusion allows Satan to take advantage of the situation and create lustful desires, leading to acts of fornication or even the risk of adultery. Islam has prohibited physical seclusion to close the doors to such acts, as Allah says in the Quran:
“وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا”
(And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.) [Al-Isra 17:32]

This means that private conversations on social media, whether by voice or text, do not fall under the prohibited seclusion. However, these platforms are not free from trials and temptations, so it is crucial to maintain religious boundaries and exercise caution in conversations.

Etiquette for Women to Ask Scholars on Social Media:

1. The first and foremost rule is that when engaging with someone on social media, women should never share personal images, home matters, or private information. A brief introduction, such as using a family name or nickname, is acceptable.
2. Women should try to ask questions to scholars in written form, keeping the text short and to the point. Only the necessary question should be asked, avoiding any unnecessary discussion.
3. If a woman faces a situation where writing is difficult or she cannot write, she can record her voice in as few words as possible to ask the question. She may also contact scholars via phone or messenger to ask questions.

Since women are an essential part of society, they sometimes need to interact with men for various reasons. Islam does not prohibit a woman’s voice from being heard, but it has established guidelines for speaking to the opposite gender, as mentioned in Surah Al-Ahzab:
يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا (الأحزاب:32)
Translation: “O wives of the Prophet, you are not like anyone among the women. If you fear Allah, then do not speak in soft, appealing tones, lest someone with a disease in his heart be moved with desire, but speak in an honorable manner.”

This verse indicates that a woman should not intentionally soften her voice or speak in a seductive manner but should use a natural, perhaps even blunt, tone.

4. Women should avoid seeking religious knowledge or asking questions from unknown or unqualified individuals. It is important to learn from scholars who are well-known for their knowledge and piety.

Precautionary Measures:

Just as scholars protect themselves from the fitnah (trials) of social media while using it for positive purposes, they should also guide others to use it constructively and inform them of its harms. It is not advisable to keep women away from the positive use of social media, as it can be beneficial for their education and well-being. In today’s world, no space is free from trials, whether at home, in society, or globally. Therefore, advising women to leave the world and society is unwise.

It is also true that women face a greater risk of fitnah (temptation) on social media than men. For this reason, women should use social media minimally and only for necessary educational purposes. They should always be mindful of Allah, aware of the temptations and trials present on these platforms, and avoid unnecessary interactions that could lead to harm.

Be cautious of entering unknown groups, making friendships without knowledge, or engaging in unnecessary conversations. Social media platforms offer the ability to block individuals, and this option should be used whenever one feels threatened or unsafe.