![M1srii's tweet photo. The Khalwa [seclusion] between an unrelated man with an unrelated woman [Non-mahrams]. What are the rulings?
[𝗡𝗼𝘁𝗲: 𝗧𝗵𝗲𝘀𝗲 𝗿𝘂𝗹𝗶𝗻𝗴𝘀 𝗮𝗿𝗲 𝘁𝗮𝗸𝗲𝗻 𝗳𝗿𝗼𝗺 𝗮 𝗦𝗵𝗮𝗳𝗶’𝗶 𝗮𝘂𝘁𝗵𝗼𝗿, 𝘀𝗼 𝗶𝘁’𝘀 𝗽𝗼𝘀𝘀𝗶𝗯𝗹𝗲 𝗼𝗻𝗲 𝘀𝗰𝗲𝗻𝗮𝗿𝗶𝗼 𝗼𝗿 𝗺𝗼𝗿𝗲 𝗺𝗮𝘆 𝗱𝗶𝗳𝗳𝗲𝗿 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 𝗺𝗮𝗱𝗵𝗮𝗵𝗶𝗯]
Muhammad Nawawi al-Shafi’i (d. 1314 AH) said:
Scenario 1: The seclusion between a non-mahram man with the non-mahram woman, with no one else present except them, its ruling is that it is Haram due to the known Hadith. اياكم والخلوة.
Scenario 2: The seclusion between a non-mahram man with a non-mahram woman, with another man present, and he is the husband of the non-mahram woman, it’s ruling is permissibility, because the husband prevents the situation from being seclusion between the two.
Scenario 3: The seclusion between a non-mahram man with a non-mahram woman, and with them a man, who is not the husband of the non-mahram woman, but he is her mahram, its ruling is permissibility.
Scenario 4: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman, nor is he her mahram, and he is أمرد [beardless young man who just started puberty], the ruling is that it’s Haram.
Scenario 5: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, and he is not beardless [young man], and he is reliable [meaning he is trustworthy and no evil فواحش would occur in his presence] the ruling is permissibility, because although a man may not feel shy in the presence of another man, but due to the fact he is reliable, this prevents khalwa [seclusion] between the non-mahram man and non-mahram woman.
Scenario 6: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, nor is he beardless [young man] nor is he reliable, the ruling is that it’s Haram. Because the man who is not reliable does not feel shy in the presence of another man like him, and there could be agreement between the two men to commit an immoral act with the woman.
Scenario 7: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram man, its ruling is permissibility.
Scenario 8: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram woman, its ruling is permissibility, because a woman feels shy in the presence of another woman like her.
Scenario 9: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, however she is reliable [no فواحش would occur in her presence] its ruling is permissibility, because the woman feels shy in the presence of another woman like her.
Scenario 10: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, and she is not reliable, the ruling is that it’s haram.](https://pbs.twimg.com/media/HLKVpYgXIAABoA_.jpg)
![M1srii's tweet photo. The Khalwa [seclusion] between an unrelated man with an unrelated woman [Non-mahrams]. What are the rulings?
[𝗡𝗼𝘁𝗲: 𝗧𝗵𝗲𝘀𝗲 𝗿𝘂𝗹𝗶𝗻𝗴𝘀 𝗮𝗿𝗲 𝘁𝗮𝗸𝗲𝗻 𝗳𝗿𝗼𝗺 𝗮 𝗦𝗵𝗮𝗳𝗶’𝗶 𝗮𝘂𝘁𝗵𝗼𝗿, 𝘀𝗼 𝗶𝘁’𝘀 𝗽𝗼𝘀𝘀𝗶𝗯𝗹𝗲 𝗼𝗻𝗲 𝘀𝗰𝗲𝗻𝗮𝗿𝗶𝗼 𝗼𝗿 𝗺𝗼𝗿𝗲 𝗺𝗮𝘆 𝗱𝗶𝗳𝗳𝗲𝗿 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 𝗺𝗮𝗱𝗵𝗮𝗵𝗶𝗯]
Muhammad Nawawi al-Shafi’i (d. 1314 AH) said:
Scenario 1: The seclusion between a non-mahram man with the non-mahram woman, with no one else present except them, its ruling is that it is Haram due to the known Hadith. اياكم والخلوة.
Scenario 2: The seclusion between a non-mahram man with a non-mahram woman, with another man present, and he is the husband of the non-mahram woman, it’s ruling is permissibility, because the husband prevents the situation from being seclusion between the two.
Scenario 3: The seclusion between a non-mahram man with a non-mahram woman, and with them a man, who is not the husband of the non-mahram woman, but he is her mahram, its ruling is permissibility.
Scenario 4: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman, nor is he her mahram, and he is أمرد [beardless young man who just started puberty], the ruling is that it’s Haram.
Scenario 5: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, and he is not beardless [young man], and he is reliable [meaning he is trustworthy and no evil فواحش would occur in his presence] the ruling is permissibility, because although a man may not feel shy in the presence of another man, but due to the fact he is reliable, this prevents khalwa [seclusion] between the non-mahram man and non-mahram woman.
Scenario 6: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, nor is he beardless [young man] nor is he reliable, the ruling is that it’s Haram. Because the man who is not reliable does not feel shy in the presence of another man like him, and there could be agreement between the two men to commit an immoral act with the woman.
Scenario 7: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram man, its ruling is permissibility.
Scenario 8: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram woman, its ruling is permissibility, because a woman feels shy in the presence of another woman like her.
Scenario 9: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, however she is reliable [no فواحش would occur in her presence] its ruling is permissibility, because the woman feels shy in the presence of another woman like her.
Scenario 10: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, and she is not reliable, the ruling is that it’s haram.](https://pbs.twimg.com/media/HLKVpYgWUAA85n3.jpg)
![M1srii's tweet photo. The Khalwa [seclusion] between an unrelated man with an unrelated woman [Non-mahrams]. What are the rulings?
[𝗡𝗼𝘁𝗲: 𝗧𝗵𝗲𝘀𝗲 𝗿𝘂𝗹𝗶𝗻𝗴𝘀 𝗮𝗿𝗲 𝘁𝗮𝗸𝗲𝗻 𝗳𝗿𝗼𝗺 𝗮 𝗦𝗵𝗮𝗳𝗶’𝗶 𝗮𝘂𝘁𝗵𝗼𝗿, 𝘀𝗼 𝗶𝘁’𝘀 𝗽𝗼𝘀𝘀𝗶𝗯𝗹𝗲 𝗼𝗻𝗲 𝘀𝗰𝗲𝗻𝗮𝗿𝗶𝗼 𝗼𝗿 𝗺𝗼𝗿𝗲 𝗺𝗮𝘆 𝗱𝗶𝗳𝗳𝗲𝗿 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 𝗺𝗮𝗱𝗵𝗮𝗵𝗶𝗯]
Muhammad Nawawi al-Shafi’i (d. 1314 AH) said:
Scenario 1: The seclusion between a non-mahram man with the non-mahram woman, with no one else present except them, its ruling is that it is Haram due to the known Hadith. اياكم والخلوة.
Scenario 2: The seclusion between a non-mahram man with a non-mahram woman, with another man present, and he is the husband of the non-mahram woman, it’s ruling is permissibility, because the husband prevents the situation from being seclusion between the two.
Scenario 3: The seclusion between a non-mahram man with a non-mahram woman, and with them a man, who is not the husband of the non-mahram woman, but he is her mahram, its ruling is permissibility.
Scenario 4: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman, nor is he her mahram, and he is أمرد [beardless young man who just started puberty], the ruling is that it’s Haram.
Scenario 5: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, and he is not beardless [young man], and he is reliable [meaning he is trustworthy and no evil فواحش would occur in his presence] the ruling is permissibility, because although a man may not feel shy in the presence of another man, but due to the fact he is reliable, this prevents khalwa [seclusion] between the non-mahram man and non-mahram woman.
Scenario 6: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, nor is he beardless [young man] nor is he reliable, the ruling is that it’s Haram. Because the man who is not reliable does not feel shy in the presence of another man like him, and there could be agreement between the two men to commit an immoral act with the woman.
Scenario 7: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram man, its ruling is permissibility.
Scenario 8: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram woman, its ruling is permissibility, because a woman feels shy in the presence of another woman like her.
Scenario 9: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, however she is reliable [no فواحش would occur in her presence] its ruling is permissibility, because the woman feels shy in the presence of another woman like her.
Scenario 10: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, and she is not reliable, the ruling is that it’s haram.](https://pbs.twimg.com/media/HLKVpYeWYAAZ3AI.jpg)
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Zahid al-Kawthari on Abu al-Ma'ali al-Juwayni ((419 - 478):
• He says al-Juwayni had "No expertise in the field of hadith at all"
• He says al-Juwayni was Ignorant in the field of hadith and history
• He accuses him of fabrication
• He insinuates he does not know Allah swt
من الأدلة على إجابة دعوة المظلوم ولو كان كافرا ما رواه البخاري بسنده عن عائشة - رضي الله عنها - ( أن وليدة كانت سوداء لحي من العرب فأعتقوها فكانت معهم. قالت: فخرجت صبية لهم عليها وشاح أحمر من سيور. قالت: فوضعته - أو وقع منها - فمرت به حدياة وهو ملقى، فحسبته لحما فخطفته. قالت: فالتمسوه فلم يجدوه. قالت: فاتهموني به. قالت: فطفقوا يفتشون حتى فتشوا قبلها. قالت:والله إني لقائمة معهم إذ مرت الحدياة فألقته، قالت:فوقع بينهم، قالت: فقلت: هذا الذي اتهمتموني به زعمتم، وأنا منه بريئة وهو ذا هو. قالت: فجاءت إلى رسول الله ﷺ فأسلمت. قالت عائشة: فكان لها خباء في المسجد، أو حفش، قالت: فكانت تأتيني فتحدث عندي. قالت: فلا تجلس عندي مجلسا إلا قالت:
ويوم الوشاح من أعاجيب ربنا
ألا إنه من بلدة الكفر أنجاني
قالت عائشة: فقلت لها: ما شأنك لا تقعدين معي مقعدا إلا قلت هذا؟ قالت: فحدثتني بهذا الحديث ) ، وفي رواية :( فدعوت الله أن يبرئني ، فجاءت الحديا وهم ينظرون ) ؛ قال ابن حجر : فيه .. إجابة دعوة المظلوم ولو كان كافرا ؛ لأن في السياق أن إسلامها كان بعد قدومها المدينة .
فتح الباري ١ / ٥٣٥
When the ayah about charity being a loan to Allah was revealed, the Jews of Medina declared "Indeed, Allah is poor and we are rich"
The Talmud similarly links charity as a loan to God with the idea that the borrower is slave to the lender, implying God is a slave to the generous
'Āshūra this year coincides with the coming Thursday (10/1/1448 or 25/6/2026).
It is permissible to single out the day of 'Āshūra (10th of Muharram) by fasting it alone, and it is better to fast with it a day before it or a day after it.
The Prophet ﷺ stated:
*The fast of 'Āshūra, I hope Allah will expiate by it the past year.*
Narrated by Muslim.
@memeyabhai Okay, I didn’t see those people mock him, but even if they did, it doesn’t prove or show anything. Two opposing groups can agree on something and still dislike each other.
So what's the point bhai?
Being mocked by others is a bad thing?
If yes then that scholar was also mocked as u said
He mocked the passing of a scholar because he was influenced by the K gang and then he got mocked by other muslims when he passed away..
It's all very sad
@memeyabhai I know that Rabee was praised by many scholars, but how is that related to my reply?
You said that he got mocked by those he was influenced by. So I'm just asking, do you mean that he was influenced by Rabee fanboys, or that he got mocked by the "Khawarij"/Surooris?
@museoftammuz @Chach1Warma @inssayn For many people, it’s quite easy. You aren’t required to treat them all equally in everything, but only in a few important matters that scholars have already discussed in their books of fiqh.
Polygamy itself isn’t even makruh let alone, which means it’s totally fine.
@museoftammuz @Chach1Warma @inssayn And the guy is right, https://t.co/g4YJpB3VkL if something is halal then it being a stigma in society is contrary to Islam because something that Allah permitted can’t be shameful or immoral.
Slowly and steadily we need to start dismantling the stigma of polygyny.
@museoftammuz @Chach1Warma @inssayn Most people aren’t even able to treat a single wife justly. That doesn’t mean we consider marriage to be discouraged. Rather, we encourage justice and criticize the mistreatment of women without discouraging marriage.
@memeyabhai He was influenced by Rabee fanboys?
Or do you mean he was influenced by "Khawarij/Surooris"? If so then I haven't seen any "Khariji" or Suroori mock him.
This is a great example of the basic reading comprehension issues that online keyboard jihadis often suffer from.
[Short Thread 🧵]
The expression "في المسلمين اليوم من يقول" can simply mean "among those who are counted among the Muslims today are people who say..."
Ibn Hazm رحمه الله said:
Whoever mistreats his family & his neighbours is the lowest of them; whoever pays back the one who wronged him is merely their equal; and whoever does not repay them for their wrongdoing is their master, their best, & their finest
[al-Akhlāq wal Siyar]
![humble_user19's tweet photo. Ibn Hazm رحمه الله said:
Whoever mistreats his family & his neighbours is the lowest of them; whoever pays back the one who wronged him is merely their equal; and whoever does not repay them for their wrongdoing is their master, their best, & their finest
[al-Akhlāq wal Siyar] https://t.co/xYpNKknMyL](https://pbs.twimg.com/media/HLPr2YDbsAAKwCF.png)
Just because you heard an accusation that a scholar is an innovator does not mean you should go around warning others against him. Verify the claim first with knowledge, fairness, and sincerity before passing it on to others. Otherwise, stay silent.
Shaykh al-Islām ʿUthmān Ibn Saʿīd al-Dārimi (d. 280 AH) said:
“Innovation (bidʿah) is a grave matter, and the one who is attributed to it is in a bad position among the Muslims. So do not hasten to accuse someone of innovation until you are certain and know whether what one of the two parties has said is truly correct or false.”
Those who excuse or ignore the shirk and disbelief of a group because of its worldly achievements are dumber than animals.
Shaykh AbdulAziz al-Tarifi said: “The hoopoe’s admiration for the civilization of Sheba did not prevent him from recognizing their disbelief.”
The Khalwa [seclusion] between an unrelated man with an unrelated woman [Non-mahrams]. What are the rulings?
[𝗡𝗼𝘁𝗲: 𝗧𝗵𝗲𝘀𝗲 𝗿𝘂𝗹𝗶𝗻𝗴𝘀 𝗮𝗿𝗲 𝘁𝗮𝗸𝗲𝗻 𝗳𝗿𝗼𝗺 𝗮 𝗦𝗵𝗮𝗳𝗶’𝗶 𝗮𝘂𝘁𝗵𝗼𝗿, 𝘀𝗼 𝗶𝘁’𝘀 𝗽𝗼𝘀𝘀𝗶𝗯𝗹𝗲 𝗼𝗻𝗲 𝘀𝗰𝗲𝗻𝗮𝗿𝗶𝗼 𝗼𝗿 𝗺𝗼𝗿𝗲 𝗺𝗮𝘆 𝗱𝗶𝗳𝗳𝗲𝗿 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 𝗺𝗮𝗱𝗵𝗮𝗵𝗶𝗯]
Muhammad Nawawi al-Shafi’i (d. 1314 AH) said:
Scenario 1: The seclusion between a non-mahram man with the non-mahram woman, with no one else present except them, its ruling is that it is Haram due to the known Hadith. اياكم والخلوة.
Scenario 2: The seclusion between a non-mahram man with a non-mahram woman, with another man present, and he is the husband of the non-mahram woman, it’s ruling is permissibility, because the husband prevents the situation from being seclusion between the two.
Scenario 3: The seclusion between a non-mahram man with a non-mahram woman, and with them a man, who is not the husband of the non-mahram woman, but he is her mahram, its ruling is permissibility.
Scenario 4: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman, nor is he her mahram, and he is أمرد [beardless young man who just started puberty], the ruling is that it’s Haram.
Scenario 5: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, and he is not beardless [young man], and he is reliable [meaning he is trustworthy and no evil فواحش would occur in his presence] the ruling is permissibility, because although a man may not feel shy in the presence of another man, but due to the fact he is reliable, this prevents khalwa [seclusion] between the non-mahram man and non-mahram woman.
Scenario 6: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, nor is he beardless [young man] nor is he reliable, the ruling is that it’s Haram. Because the man who is not reliable does not feel shy in the presence of another man like him, and there could be agreement between the two men to commit an immoral act with the woman.
Scenario 7: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram man, its ruling is permissibility.
Scenario 8: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram woman, its ruling is permissibility, because a woman feels shy in the presence of another woman like her.
Scenario 9: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, however she is reliable [no فواحش would occur in her presence] its ruling is permissibility, because the woman feels shy in the presence of another woman like her.
Scenario 10: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, and she is not reliable, the ruling is that it’s haram.
![M1srii's tweet photo. The Khalwa [seclusion] between an unrelated man with an unrelated woman [Non-mahrams]. What are the rulings?
[𝗡𝗼𝘁𝗲: 𝗧𝗵𝗲𝘀𝗲 𝗿𝘂𝗹𝗶𝗻𝗴𝘀 𝗮𝗿𝗲 𝘁𝗮𝗸𝗲𝗻 𝗳𝗿𝗼𝗺 𝗮 𝗦𝗵𝗮𝗳𝗶’𝗶 𝗮𝘂𝘁𝗵𝗼𝗿, 𝘀𝗼 𝗶𝘁’𝘀 𝗽𝗼𝘀𝘀𝗶𝗯𝗹𝗲 𝗼𝗻𝗲 𝘀𝗰𝗲𝗻𝗮𝗿𝗶𝗼 𝗼𝗿 𝗺𝗼𝗿𝗲 𝗺𝗮𝘆 𝗱𝗶𝗳𝗳𝗲𝗿 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 𝗺𝗮𝗱𝗵𝗮𝗵𝗶𝗯]
Muhammad Nawawi al-Shafi’i (d. 1314 AH) said:
Scenario 1: The seclusion between a non-mahram man with the non-mahram woman, with no one else present except them, its ruling is that it is Haram due to the known Hadith. اياكم والخلوة.
Scenario 2: The seclusion between a non-mahram man with a non-mahram woman, with another man present, and he is the husband of the non-mahram woman, it’s ruling is permissibility, because the husband prevents the situation from being seclusion between the two.
Scenario 3: The seclusion between a non-mahram man with a non-mahram woman, and with them a man, who is not the husband of the non-mahram woman, but he is her mahram, its ruling is permissibility.
Scenario 4: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman, nor is he her mahram, and he is أمرد [beardless young man who just started puberty], the ruling is that it’s Haram.
Scenario 5: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, and he is not beardless [young man], and he is reliable [meaning he is trustworthy and no evil فواحش would occur in his presence] the ruling is permissibility, because although a man may not feel shy in the presence of another man, but due to the fact he is reliable, this prevents khalwa [seclusion] between the non-mahram man and non-mahram woman.
Scenario 6: The seclusion between a non-mahram man with a non-mahram woman, and with them is a man who is neither the husband of the non-mahram woman nor is he her mahram, nor is he beardless [young man] nor is he reliable, the ruling is that it’s Haram. Because the man who is not reliable does not feel shy in the presence of another man like him, and there could be agreement between the two men to commit an immoral act with the woman.
Scenario 7: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram man, its ruling is permissibility.
Scenario 8: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is a mahram to the non-mahram woman, its ruling is permissibility, because a woman feels shy in the presence of another woman like her.
Scenario 9: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, however she is reliable [no فواحش would occur in her presence] its ruling is permissibility, because the woman feels shy in the presence of another woman like her.
Scenario 10: The seclusion between a non-mahram man with a non-mahram woman, and with them is a woman who is not a mahram to either of them, and she is not reliable, the ruling is that it’s haram.](https://pbs.twimg.com/media/HLKVpYhWEAAnN40.jpg)
@schwiftyshiffty @Interstellar_HG Regardless of whether it's rigged or not, becoming emotionally invested in a literal GAME is really foolish for a Muslim, especially when the event is organized by kuffar and they are the ones benefiting from it.
@muzamilakh @hawakeye009 Some people enjoy talking to the opposite gender and use religious GCs or supposedly mature discussions as a way to justify it and avoid feeling guilty.
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