بسم الله الرحمن الرحيم

Mufti Ismail Moosa حفظه الله

The Permissibility of Utilising Technology When Not in Close Proximity

Ideally, a student should acquire knowledge by sitting in the direct company of the teacher. This method is exemplified by the renowned narration of Jibrīl عليه السلام, who sat directly in front of the Prophet ﷺ to ask questions. Similarly, the Companions predominantly gained knowledge in this manner. This serves as evidence of the virtue of face-to-face interaction and the direct acquisition of knowledge from one’s teachers.

However, alternative methods of knowledge dissemination have historically been accepted. The Prophet ﷺ and his noble Companions utilized various methods to disseminate knowledge. Notable examples include:

1. Writing letters to those who were at a distance.
2. Sending trusted individuals to convey messages and teachings.

Even the most senior of Companions sometimes relied on alternate methods of learning for practical reasons. They would obtain the knowledge of the Prophet ﷺ via their associates and companions. Imām Bukhārī and Imām Muslim both quoted with their chains that ʿUmar transmitted:

My neighbor from among the Anṣār and I lived in the area of Banū Umayyah ibn Zayd, which is in the elevated parts of Madīnah. We would alternate in attending to the Messenger of Allāh ﷺ; he would go down one day, and I would go down the next. When I would go down, I would bring him the news of that day—be it from the revelation or otherwise—and when he would go down, he would do the same for me.[1]

Imām Bukhārī included this under the title: Alternating in Seeking Knowledge[2].

Similarly, Imām Ḥākim quoted with an authentic chain, consistent with the rigorous standards of Imām Bukhārī, that Barāʾ said:

We all could not listen directly to the words of the Prophet ﷺ. But rather, we had work to attend to and our professions. However, in those days, people would not tell lies. So, the one who attended would inform the one who was absent.[3]

These narrations are sufficient to establish that learning in person is not the only method of ‘heart-to-heart learning.’ Otherwise, the concept of in-person learning would have been disrupted during the era of the Companions themselves.

The early Ḥadīth scholars (muḥaddithūn) recognized the legitimacy of transmitting knowledge through written forms and intermediaries. Notably, scholars would appoint mustamlīs, individuals entrusted to relay a teacher’s message to larger gatherings. This historical precedent paved the way for the acceptance of evolving educational methods, including modern forms of distance learning.

Embracing Technological Advancements in Education

The integration of technology into educational settings signifies a pivotal evolution in teaching methodologies. Early technological innovations, such as microphones and audio amplification systems, extended the reach of scholars, effectively replacing the mustamlī’s role in transmitting knowledge. These aids were deemed permissible, particularly when addressing dispersed audiences or maintaining gender segregation during lectures. Senior scholars continue to address women in separate rooms or even distant locations through microphones and speakers.

With further advancements, online streaming platforms have emerged as a viable medium for transmitting lessons. Many scholars have affirmed the validity of this method, especially for students unable to attend in person due to geographical, financial, or other constraints.

Implicit Acceptance of Online Learning by Traditional Scholars

Even the most conservative scholars, who may express reservations about online studies, have tacitly acknowledged the legitimacy of online platforms for educational purposes. Their participation in platforms such as LiveMasjid and Bilāl receivers—broadcasting their lectures to the public—demonstrates an implicit acceptance of technology for knowledge dissemination, provided it adheres to scholarly norms.

Furthermore, gatherings conducted upon the completion of ḥifẓ and Bukhārī are routinely broadcasted by many madrasahs, validating the transmission of knowledge through modern means. Additionally, scholars generally permit the recording of lectures, enabling students to access them later. This tacit approval underscores the practicality and efficacy of online learning in contemporary Islamic education.

Additional Advantages of Online Learning for Women

Online learning offers profound advantages for women, particularly in upholding Islamic principles of modesty and chastity. By eliminating the necessity for travel and fostering a controlled environment within the home, online platforms enable women to pursue their studies while adhering to the principles of ḥijāb. The recorded nature of online interactions, including every exchange between female students and male teachers, further safeguards these engagements, protecting against distractions, devilish whispers, ego-driven submission, and ethical pitfalls.

This flexibility allows women to balance educational pursuits with familial responsibilities, contributing to personal and spiritual development without compromising their role within the home. Online platforms also provide access to specialised knowledge and scholars often unavailable due to geographical or logistical barriers.

Conformance with Islamic Legal and Ethical Frameworks

The permissibility and value of online learning are firmly rooted in the foundational objectives of Sharīʿah (maqāṣid ash-sharīʿah), which prioritise the preservation of religion (ḥifẓ ad-dīn) and intellect (ḥifẓ al-ʿaql). Transmitting knowledge through modern technological means aligns with these overarching goals, ensuring the preservation and dissemination of Islamic teachings while upholding core principles. Thus, online learning sustains educational practices and reinforces Islam’s broader ethical and religious framework.

Necessary Etiquette (Adab)

In many madrasahs, maintaining a structured framework to ensure students consistently uphold requisite ādāb presents a challenge. Large classroom sizes often result in some students becoming distracted or disengaged. This concern can be more pronounced in online learning, where the absence of direct teacher oversight may lead to a lack of discipline.

However, for certain students, studying under the watchful eye of parents can foster respect and proper etiquette in seeking Islamic knowledge. Parents can actively ensure that their children observe proper conduct and remain focused, particularly in environments where bad company or distractions might otherwise impede progress. In such cases, learning at home preserves the dignity of knowledge and promotes spiritual growth.

Abstaining from Sin

Online learning minimises certain sins that may arise in traditional face-to-face settings. Examples include females traveling without a maḥram or male instructors conducting lessons in the presence of girls who reached the age of puberty (especially those between grades 6–10 in a pre-seminary institute (maktab)). Online environments offer controlled settings that mitigate these risks.

Additionally, the detrimental social influences prevalent in some academic institutions may make online education a more prudent and morally sound alternative, providing students with an opportunity to distance themselves from environments that hinder spiritual and intellectual growth.

Maintaining Remote Contact with a Teacher

Undoubtedly, physical companionship (ṣuḥbah) with a teacher holds immense significance, allowing students to benefit from their spiritual and intellectual presence directly. However, this does not diminish the value of maintaining connections through online platforms. Even students who study predominantly in person often engage with their teachers remotely via telephone, email, or messaging applications such as WhatsApp. These methods serve as vital extensions of the teacher-student relationship, facilitating continued guidance despite physical distance.

For female students, online platforms offer the added advantage of maintaining appropriate boundaries with male teachers, ensuring conformity with Islamic guidelines. This essential separation upholds the dignity of both the student and the teacher, fostering an environment conducive to learning while adhering to Sharīʿah principles.

Additional Advantages of Technology in Islamic Education

1. Global Reach and Accessibility

The advent of online platforms has revolutionised the accessibility of Islamic education, connecting students and scholars from disparate corners of the world. Geographical, physical, and financial barriers are significantly diminished, allowing for the widespread dissemination of Islamic teachings. Moreover, online learning facilitates an unprecedented exchange of ideas, fostering a spirit of global collaboration and cultural understanding among diverse Muslim communities.

1. Promoting Lifelong Learning

Online platforms offer a flexible and sustainable avenue for lifelong learning. Scholars who are now engaged in community service or family commitments continue to pursue further education through online resources. This model is particularly beneficial for converts to Islam, who may reside in regions with limited access to Islamic institutions. The online landscape eliminates these obstacles, ensuring that the essentials of Dīn are accessible to all, regardless of their circumstances.

Conclusion

While direct learning through personal interaction with scholars remains the ideal, online education emerges as a legitimate and effective alternative, particularly for women. This mode of learning aligns with Islamic principles, adheres to the objectives of Sharīʿah, and expands access to knowledge while safeguarding core Islamic values. Technology provides a means for even the most traditional scholars to broaden the reach of their teachings, ensuring that knowledge remains accessible to a wider audience. It is inconsistent to denounce learning from online platforms while simultaneously using digital tools to disseminate such objections.

For men, studying in person is undoubtedly superior. However, when circumstances prevent this or when they return to their families, embracing online learning is a practical and beneficial option. For women, if the home environment is conducive, studying via online platforms under the guidance of male teachers is preferable. This method not only adheres to Islamic guidelines but also ensures that the dignity of both teacher and student is preserved.

Ultimately, the effectiveness of online learning depends on the student’s discipline, sincerity, and commitment to seeking knowledge solely for the sake of Allāh ﷻ.

May Allāh ﷻ bless the scholars teaching online, accept their efforts, and make their lessons a source of guidance and benefit for the Ummah. May He increase the sincerity, knowledge, and discipline of students in the virtual company of their teachers. May these lessons reach every corner of the globe, spreading light and guidance. Āmīn.

May Allāh ﷻ be pleased with them all.

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[1] Muttafaq ʿalayh.

[2] Ṣaḥīḥ al-Bukhārī, 1/261.

[3] al-Mustadrak, 1/216.