A Response to Those Who Issue Fatwas Permitting Entry into Universities Where There Is Free Mixing of Men and Women

The Shaykh : And then he issues a fatwa permitting entry into the university and the free mixing of young men and women, and so on, on the grounds that the issue is that these young people fall into such fatwas that contradict the Shari'ah because of their narrowness in terms of Islamic jurisprudence. For example, he says it is permissible to enter universities and receive knowledge that is a collective obligation, even if there is free mixing, because this is knowledge that must be acquired. So, the treatment of this issue is also very wrong, because the acquisition of this knowledge, by his own admission and the admission of everyone, is not an individual obligation but a collective obligation; if some people perform it, it drops off the rest. Now, here we have "some" and "the rest." There is no doubt that the group in society, which is "some" and "the rest," is not equal. Let us give you an example: if the society is one hundred people, some of the hundred have a collective obligation upon them, and the others do not. If some of them perform this obligation, it drops off the rest. Now, are all one hundred equal in their adherence to the religion in individual obligations, let alone in collective obligations, in avoiding what is forbidden, let alone in avoiding what is disliked? Of course, the answer is obvious: they are not equal. So why do we say that Muslims, without exception, and Muslim women, without exception, must seek knowledge through a path that contradicts the Shari'ah? And why do we refrain from stating the correct ruling, which is that free mixing is forbidden, and that a young woman studying with a young man, especially in some chemical and medical sciences that may require this woman to be close to this man, and so on? Why do we not say that this is a trial and exposes its practitioner to falling into a great prohibition, as he (peace and blessings be upon him) said: and so on? And in conclusion, he says: Why do we not say that the original ruling in this matter is that it is not permissible, but whoever is compelled to it, for dire necessities permit what is forbidden? Instead, we say that this knowledge, instead of being received by open sinners, is received by us who hold fast to the religion, and so on, and we expose ourselves and our relatives to falling into harm by the ruling of acquiring a collective obligation. My brother, let others be the scapegoat, and let us not be the scapegoats, as long as it is agreed upon by all sane Muslims and scholars that there is a trial in this free mixing. And from here, do you see the free mixing in universities? We hear of problems and many, many trials. Now, who is responsible for this? I do not doubt, and as I have said repeatedly, if Al-Albani says this free mixing is not permissible, the Egyptian will say, "No, this is permissible." "And for every fallen woman in the neighborhood, there is a pick-up artist." We do not imagine, in terms of reality, that the statement of Al-Albani and those who issue fatwas like his will be adopted by all Muslims. There will be those who adopt the second opinion. So, let my brothers perform this collective obligation. Please, do not come and open this door to other good people and entangle them in this entanglement in the name of acquiring collective obligation knowledge. I believe that this comes from a narrow view, first, of the precise jurisprudence derived from the Book and the Sunnah, and then of looking at the consequences of these fatwas. And as was said long ago: "He who does not look at the consequences, the age will not be his companion."