“And there followed them successors who inherited the Scripture [while] taking the commodities of this lower life and saying, “It will be forgiven for us.” And if an offer like it  comes to them, they will [again] take it. Was not the covenant of the Scripture taken from them that they would not say about Allah except the truth, and they studied what was in it?”.
[Al-A’raf:169]
 
This verse clarifies the condition of those people.

(أَدْعُوٓا۟ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ)
“I invite to Allah with insight”.
[Yusuf:108]
 
The call to Allah, in order to be granted acceptance and for Allah to be pleased with it and to grant its owner establishment by His Permission, must be based on insight. And insight, as the people of knowledge said, is for the heart like sight for the eyes. Insight for the heart is like sight for the eyes. The caller to Allah cannot walk with clarity from his Lord on the path of his call, and be clear and walk on the path of the Prophet ﷺ, and those who follow him, except if his call is built upon insight. “Insight” is said to refer to knowledge and certainty: that he has knowledge of the Book of Allah, the Sunnah of the Prophet ﷺ and the methodology of the Salaf As-Saalih, and that he has certainty in his matter, seeing clearly and with discernment and insight into what he is upon. As this matter is built upon certainty, as Allah said:

(وَجَعَلۡنَا مِنۡهُمۡ أَئِمَّةࣰ يَهۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَكَانُواْ بِآيَٰتِنَا يُوقِنُونَ)
“And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs”.
[As-Sajdah:24]
 
Shaykh-Ul-Islam -may Allah have mercy on him- said: “Through patience and certainty, leadership in religion is attained”. So there must be patience, and there is no patience except it is built upon knowledge, and there must be certainty, where the person is convinced of what he is upon and certain in his matter that this is the path of success and the path of salvation for him and for the entire Ummah: following what the Prophet ﷺ and his Companions were upon, and those who followed their footsteps from the Salaf As-Saalih and those after them. This is the path that is said to be the call based on insight.
 
Likewise, we also benefit from His saying:

(عَلَىٰ بَصِيرَةٍ)
“with insight”.
[Yusuf:108]
 
That the means of calling [to Allah] are Tawqeefiyyah (restricted to textual evidence). When it is said, “the means of calling”, this term might have different meanings for many people. This is because the means of calling, some people deceive regarding it and might apply it to instrumental means, and come saying to you: “This microphone, and this, and this, and these things did not exist before, so how can you say the means of the call are Tawqeefiyyah?”. Therefore, the people of knowledge clarified that the means of calling are of two types. There are instrumental means, and there are educational, instructional, and guiding means. When the people of knowledge say the means of the call are Tawqeefiyyah, they mean the second type, they mean the educational, instructional, and guiding means.
 
The meaning of Tawqeefiyyah is that their affirmation is restricted to the Book of Allah, the Sunnah of the Prophet ﷺ and what the Salaf As-Saalih were upon. As nothing is judged to be from the religion except if it is established by one of these three matters, as Shaykh-Ul-Islam said in Iqtidaa As-Siraat Al-Mustaqeem: either the Book, the Sunnah, or the methodology of the Salaf. So every caller to Allah who does not take in his call a means that is attested to by one of these three sources, then his means is judged to be contrary to the path of the Prophet ﷺ.
 
As for the first type, which is the instrumental means, the origin regarding them is permissibility, because they are things from which benefit is derived. The principle among our people of knowledge is: things from which benefit is derived, the origin regarding them is permissibility.

They are not inherently related to acts of worship such that it could be said these means of the calling are Tawqeefiyyah. Rather, they are invented things. A person might manufacture a microphone or a means to convey, like means of communication, WhatsApp, etc. These are said to be originally permissible. Why? Because they are invented things, invented as a means to convey knowledge, etc. So it is said: Whatever is from beneficial things, the origin is permissibility. However, whatever is originally permissible, if something that makes it forbidden occurs, it transfers it from permissibility to prohibition. And in this is a refutation of those who use things like Facebook and other than this to call to Allah. This is the error that even some people of knowledge fall into, that they publish their knowledge on Facebook or other means that contain forbidden pictures, contain music, contain advertisements featuring images of women, obscene images, etc. The corruption of this is greater than what those calling to Allah hope by spreading lectures, etc. And there are other means that suffice for that, free from pictures and obscene advertisements, etc., like this WhatsApp and Telegram. So a person can call through it without causing himself or others to see these calamities.
 
This principle, and this verse which is evidence for this principle, judge as mistaken those who take something like Facebook as a means to call to Allah. As the means of the call are Tawqeefiyyah; their affirmation is restricted to the Book of Allah and the Sunnah of the Prophet ﷺ.

As for the instrumental means, they must be free from legislative oppositions, because what is with Allah is not attained through disobedience. What is with Him cannot be attained by disobedience. Imam Al-Waadi’i -may Allah have mercy on him- would say that the call to Allah is a right of Allah, and that He is the one who clarified it, and that it is not permissible for anyone to erect themselves as an authority as a ruler in the call to Allah, saying this is permissible and this is not permissible. He is the One who clarified it, and it is not permissible for anyone to appoint himself to authorise himself as a ruler over the call of Allah, saying this is permissible and that is not permissible. The call does not belong to us, or to our intellects, or to our desires, so that we say this means is not suitable for the call and that is not suitable. The call is the call of Allah, Exalted is He, and He is the One who clarified its way.

(قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ)
“Say, “This is my way; I invite to Allah with insight”.
[Yusuf:108]
 
So is the means that cause a person to spread his articles and audio recordings, and become a reason for introducing others to viewing forbidden images that he cannot avoid, especially on platforms like Facebook, which its creators made and established for the corruption of people, and to entice even the callers to Allah so that they corrupt them and make their publishing of these articles and other things a way to promote these calamities that are in their Facebook pages and others. How many people we know and you know have deviated, whether due to what happened to them from excessive use of Facebook, leading to debating people of innovation and misguidance and other things, from the messages that come to them on their pages and discussions, and also from the images that come one after the other which the eye sees, then from the eye to the heart; the sight confirms it or denies it. A person fornicates with their sight because it is a gateway to the heart. These images, if they successively come upon a person, imprint a black stain on his heart until perhaps he becomes like an overturned vessel, and afterward, it diverts him from uprightness.

How many have we known who were diverted from uprightness because of Facebook and other than this? You find him upon a correct belief and so on, but he relapsed in terms of his uprightness and his adherence, whether to acts of worship or to the apparent aspect of his uprightness, because of these sins.
 
The point from this is that the means of calling to Allah are Tawqeefiyyah. And that it is not permissible for the caller to Allah to employ a means that becomes a reason for introducing people to seeing something forbidden or falling into something forbidden. And we have in what Allah The Mighty and Majestic has made permissible a sufficiency from doing this. If the path is closed before us and we do not find a way to call to Allah except through forbidden means, then by Allah, it is not obligatory upon you to call to Allah in a manner that corrupts people while you think you are reforming them.
 
So call by the means that Allah The Mighty and Majestic has made lawful for you, and blessing is from Allah, Exalted is He and The Most High. How many calls have spread and great good occurred, like what happened with Shaykh Al-Albaani -may Allah have mercy on him- perhaps in a room smaller than this, and they used to record his lectures and his answers to questions, not through television, nor through Facebook, nor through other than that. But in what we reckon and Allah is his true Reckoner – due to his sincerity, and likewise his love for good for people, and for them to be upon the path that Allah The Mighty and Majestic has established, and the way that Allah The mighty and majestic has established through it, so due to his sincerity and his following, Allah The Mighty and Majestic granted him acceptance without these means. And many people who used these means, Facebook accounts, appearing on television, and so on, were not granted acceptance. So the matter only returns to legislative principles, and the caller to Allah is only commanded with the guidance of direction, not with the guidance of granting success. You are commanded to guide people to the path that leads to Allah through the ways that Allah has clarified and approved.
As for legislative oppositions, it is not permissible to call to Allah through it. The means carry the rulings related to objectives, and the legal objectives cannot be achieved except through permissible means. This is a principle among the people of knowledge: that the legal objectives and goals cannot be achieved except through permissible means. Otherwise, we would enter into the principle that “the end justifies the means”, which is a Yahoodi, Machiavellian principle. Meaning, that we take any path in order to reach calling to Allah, even if it is by leading people into sins. So if it is said: “We must compete with these people on Facebook and not leave Facebook to them”. And one says to him: This is foolishness and stupidity. Unfortunately, this is the judgment on this speech. Why? Because these people, their affair does not end at Facebook.
If you compete with them on Facebook and strengthen your presence, they will invent something else for you and close Facebook to you. Then you go from one burrow to another. And you would fall into what the Prophet ﷺ said: “You will certainly follow the ways of those who came before you.” What did he say after that? “Even if they enter a lizard’s hole.” This hadith, even though its intent is about imitation, a person will fall into imitating them. Every time they open a channel for themselves, or a Facebook, or a means, you go to compete with them. Therefore, if you open the door of competition, why don’t you compete with them in parliaments and in elections, and not leave the parliaments to them? This is the principle of competing which has led many people to ruin. How many people start, after they begin in their call, they call to the Sunnah and other such matters. Then afterwards, the doubts of competing and other such things envelops them.

 
So he says to you: “By Allah, our followers are numerous and so on, so let’s go compete with these people so that perhaps we may reach governance and implement the legislation of Allah”. Yes, this goal is praiseworthy, which is to implement the legislation of Allah, but through what do you attain it? The means that lead to praiseworthy goals must be legal. The means of Da’wah are Tawqeefiyyah. So they said: “We want to take a shortcut, which is that we compete with them in parliaments, and through our numbers afterward, we attain this”. So they enter them into democracy, parliaments, and elections, and they become the first to become corrupt before they can reform others. And this is what is observed: everyone who entered these parliaments, it means they fell into the trap that those people set for them. Because these matters are built upon ruling by majority, not ruling by the Book and the Sunnah. And the way of Allah The Mighty and Majestic in His creation is that the majority, as He said:

(وَإِن تُطِعۡ أَكۡثَرَ مَن فِي ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ
“And if you obey most of those upon the earth, they will mislead you from the way of Allah”.
[Al-An’am:116]
 
For this reason, the people of knowledge said that these people only invented democracy in order to push away the reformers and so that they would have no place for competing. The evidence from this is that this matter of competition—competing with the people of innovation, competing with the people of misguidance, competing with the people of immorality in their means, this is foolishness and stupidity, and its practitioner will be a tool of destruction from where he intends to bring reform.
Rather, it is obligatory upon a person to take the legal paths, to the extent it exist, even if they are few, but Allah The Mighty and Majestic places blessing in them because you are commanded with guidance through instruction. As for bringing people out from darkness into light, meaning removing the seals from their hearts, this is not for you. This is not for you; rather, it is for Allah The Mighty and Majestic. It is not possessed by a close angel nor a sent prophet.

(إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُۚ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ)
“Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills”.
[Al-Qasas:56]
 
So if we all proceed upon this course that Allah has commanded, then He will enable our call, by His permission, to become established, even if it is with something small, as Allah will bless it. But the condition for that is that we proceed upon what Allah has commanded and that we are certain in our affair. And the confirmation of that is also in His saying, The Exalted:

(يَٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِدًا وَمُبَشِّرًا وَنَذِيرًا ۝ وَدَاعِيًا إِلَى ٱللَّهِ بِإِذْنِهِ)
“O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And one who invites to Allah, by His permission”.
[Al-Ahzaab:45-46]
 
Calling to Allah must be with the permission of Allah. The means of Da’wah are Tawqeefiyyah; it is not for me nor for you that we invent a method for ourselves and say: Institutions, Jaamiyaat (charity organisations) are a means for Da’wah, We take anasheed as a means for Da’wah, we take such and such as a means for Da’wah. Are these means free from corrupting elements? Did this means exist in the time of the Salaf, and did the Salaf know it, and did its necessity arise, meaning, did they need it, and yet they abandoned it? Or were they incapable of it?
The Salaf were not incapable of establishing charity organisations, and they were not incapable of challenging and competing with the people of falsehood in their sittings and their falsehoods, but they abandoned that because they knew that this path does not lead to Allah and is not a path for Da’wah. Therefore, following the ways of the Salaf is not only in their actions but also in their abandonment. As they refrained upon insight of the discerning, as Imam ‘Umar bin ‘Abdulazeez said.

The Salaf, in their refraining and abandoning, they only refrained and abandoned this specific thing because they knew that it is not a path leading to Allah.
 
The point of benefit from this is that this verse:
(أَدْعُوٓا۟ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ)
“Say, “This is my way; I invite to Allah with insight”.
[Yusuf:108]
 
Is an evidence for this fundamental principle, which is that the means of Da’wah are prescribed by revelation. The educational, instructional, and propagational means, whoever embarks upon them must have clarity about his matter and must have established for them the legal evidence that they are a legislative and permissible means. As for what falls under instrumental means, it must be established that they are permissible and that there is nothing of legislative violations attached to it, that would transfer it from permissibility to prohibition. For example, this television, being a plastic box, and so on, wood, etc., one says that the original ruling for these things is permissibility, a box, glass, etc. But now, what is broadcast in it from images, songs, etc., these are legislative violations. Therefore, these violations transferred it from the basis of permissibility to the basis of prohibition.
 
And likewise, Facebook, and likewise other such means whose original ruling is permissibility, if legislative violations are attached to it, then they are not to be taken as means for Da’wah. As for what is free from these harms, then there is no issue in taking it as a means for Da’wah because it does not contain the violations and legislative prohibitions, so that the blessing is achieved by following the way of the Prophet ﷺ which is calling to Allah with clear insight. As for the one who calls through violations, he is not representing the saying of Allah, in this verse and others, that he is calling with clear insight.

(قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِىۖ)
“Say, “This is my way; I invite to Allah with insight, I and those who follow me”.
[Yusuf:108]
 
Al-Farra’ and others from the people of language said: “And those who follow me” is conjoined to the pronoun in “I invite,” meaning: “Say, ‘This is my way; I invite to Allah, I and those who follow me, we invite to Allah with insight into our matter”, and based on the Book and the Sunnah, upon knowledge and guidance. This is the way of the Prophet ﷺ. Some people of knowledge went to the view that this verse is divided into two parts or two sentences.

The first sentence:

(قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِۚ)
“Say, “This is my way; I invite to Allah”
[Yusuf:108]
 
They made this separate, meaning that the Prophet ﷺ is clarifying that this path is the way of my call, and it is the call to Allah, Exalted is He and The Most High.
 
The second sentence is separate, beginning from His saying:

(عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِىۖ)
“with insight, I and those who follow me”
[Yusuf:108]
 
Clarifying that Allah The Mighty and Majestic commanded him and his companions, are upon insight into their matter. Ibn-Ul-Qayyim -may Allah have mercy on him- when he mentioned these two opinions, and the second position of Ibn Al-Anbari and others said: “In reality, these two positions are interdependent”. These two positions are interdependent because whoever calls to Allah, following the example of the Prophet ﷺ, then he is upon insight into his matter and upon guidance. So the way of the call of the Prophet ﷺ, the call to Allah with the Book of Allah and the Sunnah of the Prophet ﷺ, is that by which its adherent is judged to be proceeding with insight and following the Prophet ﷺ, and those who followed him. So the two positions are interdependent, even though the first position, as Ibn-Ul-Qayyim said, is more comprehensive and more eloquent.

(أَنَا۠ وَمَنِ ٱتَّبَعَنِىۖ)
“I and those who follow me”.
[Yusuf:108]
 
We derive matters from it. Among these matters is that the Companions, -may Allah be pleased with them- were the foremost responders in this nation to the Prophet ﷺ and they were his true and sincere followers, and they proceeded upon the footsteps of the Prophet ﷺ. In this is a commendation for them from Allah The Mighty and Majestic. For this reason, Allah commanded everyone who comes after the Companions -may Allah be pleased with them- that in order to be upon guidance and right conduct, he must be proceeding upon their way, and his creed must be in accordance with their creed, so that his conduct, his action, his speech, and his creed may be judged to be upon right guidance. He The Most High said:

(فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاق)
“So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition.”
[Al-Baqarah:137]
 
So these Companions -may Allah be pleased with them- who are the first intended by the saying of Allah:

(وَمَنِ ٱتَّبَعَنِىۖ)
“and those who follow me”.
[Yusuf:108]
 
They are a test for this nation, a test in the critirium of following. Just as the Prophet ﷺ is a test. So everyone who desires salvation in this world and the Hereafter, and does not take their path, is not upon the path of the Prophet ﷺ. Because Allah The Mighty and Majestic clarified that they are followers of the Prophet ﷺ, tracing his path. So whoever opposes their path, then they are opposing the path of the Prophet ﷺ. And whoever believes in the same as they believed in, and his creed is in accordance with their creed, and his conduct is in accordance with their conduct, then this is the one whose creed, speech, and action – his call – is judged to be upon guidance. And to the extent of his deviation from their path, to that extent is his share of dissension. And likewise, the verses in this regard are many:

"(وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ)
“And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers -  We will give him what he has taken”
[An-Nisaa’:115]
 
So they are two interdependent matters. A person is not in accordance with the path of the Prophet ﷺ except if he is a follower of the path of the Companions. And one does not traverse the path of the Companions except by proceeding upon the way of the Prophet ﷺ.
 
And likewise, in His saying:

(وَمَنِ ٱتَّبَعَنِىۖ)
“and those who follow me”.
[Yusuf:108]
 
Contains that the Hand of Allah is with the Jamaa’ah, as it comes in the hadith of ‘Umar -may Allah be pleased with him- reported by Tirmidhi, that the Prophet ﷺ said: “Allah’s hand is with the Jamaa’ah, and indeed Shaytaan is closer to the one who is alone and farther from two. Whoever desires the expanse of Paradise, then let him hold to the Jamaa’ah”, or words to that effect.
And other than that from the many evidences in this subject matter:

وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟ۚ)
“And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves”.
[Aal-i-Imraan:103]
 
And other such evidences:

(وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَاۖ)
“And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His Face. And let not your eyes pass beyond them, desiring adornments of the worldly life”.
[Al-Kahf:28]
 
So the caller is strong with his brothers, and the caller to Allah strengthens his call and the influence of his call. And likewise, his share of empowerment will be according to how keen he is that his call be with his brothers, Ahlus-Sunnah wal-Jamaa’ah, supporting, and consolidating:

“The believers in their mutual affection, compassion, and mercy are like one body; if a part of it complains, the rest of the body responds with sleeplessness and fever”.

And likewise, the evidences in this are many. So a person should not separate from his brothers as long as they are upon the truth and as long as their path is one. So he should not isolate himself with his call away from the call of the people of truth while they are with him upon this truth. And in this also is a clarification of the basis of “Al-Walaa and Al-Baraa” in this verse. The basis of Al-Walaa is indicated and pointed to in His saying:

(أَنَا۠ وَمَنِ ٱتَّبَعَنِىۖ)
“I and those who follow me”
 
And Al-Baraa is in His saying:

(وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
“and I am not of the Mushriks”.
[Yusuf:108]
 
To understand this, we return to the speech of Shaykh-Ul-Islam -may Allah have mercy on him- who mentioned that “Al-Walaa and Al-Baraa” are established upon four pillars. Allegiance is established upon two pillars. The first pillar is love. The second pillar, which is its necessary consequence, is closeness.

A person is not upon the truth and with the people of truth except if he loves the truth and its people, and likewise is close to them. So whoever claims love for the truth while he is distant from the people of truth, this claim is not correct. Because if he truly possessed legislative Walaa to Allah, His Messenger, and the people of truth, he would be close to them. This is unlike one who claims that he supports the people of truth, but he walks with the people of innovation and with the people of falsehood. This one is not judged to be from the people of truth as long as he is aloof from the people of the truth. When Imam Sufyan Ath-Thawri, as reported by Ibn Battah, came to Basra and saw the situation of Rabee’ bin Subayh and the people gathering around him, he asked: “Who is this?”. They said, “This is Rabee bin Subayh’. He said: “What is his Madh-hab?”. They said: “His Madh-hab is that of the Sunnah”, meaning he is known to be a Sunni. He said: “With whom does he associate?”. They said: “With the Qadariyyah”. He said: “He is a Qadari!”.
 
Did he go to him and discuss with him and advise him? No. Why? Because the matter was clear. He is from the people of the Sunnah, but he associates with the people of innovation. Why did he leave the people of truth and incline to the people of falsehood, whom he took as companions and friends instead of the people of truth? This is because he, meaning, this person who distanced himself from the path of the people of truth and was not content to restrain himself with them, and inclined to the people of falsehood, this is only because he is from them, or from those who love the people of falsehood, and is not convinced of what he is upon.
For this reason, the Prophet ﷺ said: “Souls are like conscripted types; those that recognise each other will come together, and those that do not recognise each other will turn away from each other”. The heart that beats with love for the Sunnah and its people will be close to the people of truth. But the heart in which there is sickness, even if its owner’s tongue claims that he loves the truth, the verification of that is in his action: with whom does he walk?
 
For this reason, Ibn Mas’uud said: “A man is known by his companion”. They used to know a man’s condition by whom he walks with, with whom he sits, and with whom he stays when he goes to another city. The evidence for that is as preceded:

(وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَاۖ)
“And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His Face. And let not your eyes pass beyond them, desiring adornments of the worldly life”.

[Al-Kahf:28]
 
(وَٱصْبِرْ نَفْسَكَ)
“Keep yourself”, meaning, hold yourself, He did not say: “Walk with those”, or “Accompany those who are upon truth”. No, rather He said:
 
(وَٱصْبِرْ نَفْسَكَ)
“Keep yourself”—meaning, hold yourself, accompany them, do not withdraw from them to the right or the left.
 
And likewise, Al-Baraa: Legislative disavowal is not judged to be present in a person except if he has brought its two pillars. The first pillar is hatred, hatred for falsehood and its people, hatred for disbelief, innovation, immorality, and disobedience. The necessary consequence of this hatred is the second pillar, which is distance. So a person is not one with legislative disavowal except if he hates falsehood and its people and is distant from them, far from them.
For this reason, the Prophet ﷺ said: “The Muslim and the Mushrik: their fires should not be visible to one another”,  a metaphor of the severity of the distance. If a Mushrik lights a fire on a mountain and a person of Tawheed lights a fire on another mountain, this one should not see the smoke of that one. This means, due to the immense distance. And likewise, you find many people who claim that they hate, that they hate innovation and so on, say to you: “I hate innovation”, and so on, but he walks with the people of innovation. Has he achieved legislative disavowal? He has not achieved legislative disavowal because legislative disavowal is not only your hatred for the people of Shirk or your hatred for the people of Kufr or your hatred for the people of Bidah while you walk with them and sit with them and keep company with them.
You must be one who hates and is distant. Just as your legislative allegiance must be love and closeness to the truth and its people, likewise, your disavowal must be hatred for falsehood and distance from its people. For this reason Allah commands us and clarifies for us the path of legislative disavowal, as in His saying:

(قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ)
“Indeed there has been an excellent example for you in Ibraheem and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah Alone,”
[Al-Mumtahana:4]
 
Meaning, it is a disavowal by the tongue, by the heart, and by the limbs, meaning, distance by the limbs, hatred by the heart, and declaration by the tongue of disavowal from them. So this is the one who is upon the way of Ibraheem ﷺ, and likewise the Imam of the people of Tawheed and the prophets and messengers, the Prophet ﷺ before that. So the evidence from this is that this verse and others clarify this path, and that legal disavowal must be established upon this.
 
Also, in His saying:

(وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
“and I am not of the Mushriks”.
 
There is an important point, which is that Allah, did not say: “And I do not make Shirk,” or “Nor do I make Shirk with Allah”, but rather He said:

(وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
“and I am not of the Mushriks”.
 
This is a principle that the scholar Hamd bin ‘Ateeq, and other Imams of the Da’wah, have elaborated upon. It is that a person, in his disavowal from the people of falsehood, in his legal disavowal from falsehood in general, must precede the disavowal from the people of falsehood before their falsehood, as in this verse:

(وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
“and I am not of the Mushriks”.
 
And likewise in His saying:

(قُلۡ يَآأَيُّهَا ٱلۡكَٰفِرُونَ)

“Say, “O disbelievers”.
[Al-Kafirun:1]
 
And likewise in His saying:

(وَإِذِ ٱعۡتَزَلۡتُمُوهُمۡ وَمَا يَعۡبُدُونَ إِلَّا ٱللَّهَ)
“And when you have withdrawn from them and that which they worship other than Allah”.
[Al-Kahf:16]
 
And in His saying:

(وَأَعۡتَزِلُكُمۡ وَمَا تَدۡعُونَ مِن دُونِ ٱللَّهِ)
“And I will leave you and those you invoke other than Allah”.
[Maryam:48]
 
And many verses in which Allah precedes the disavowal and the command to disassociate from the people of falsehood before the disavowal and disassociation from the falsehood itself. Why? Because a person may abandon falsehood and say to you: “I hate falsehood and I warn against falsehood”, but he walks with the people of falsehood, accompanies the people of falsehood, and lives with the people of falsehood. But if he disavows the people of falsehood, then it follows necessarily that he disavows their falsehood. So whoever achieves disavowal from the people of falsehood, that includes disavowal from the falsehood. But does disavowal from falsehood necessitate disavowal from the people of falsehood? It may necessitate it, or it may not.
 
It is required by Allah’s command, but it may not be actualised in many people who claim disavowal from falsehood but do not disavow the people of falsehood. But the one who disavows the people of falsehood, this is clear: why does he disavow them? Because of their falsehood.
 
And likewise, in His saying:

(وَسُبْحَٰنَ ٱللَّه وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
“And Exalted is Allah; and I am not of the Mushriks”.
[Yusuf:108]
 
(وَسُبْحَٰنَ)
“Subhaan”, this is a verbal noun from “Tasbeeh”. And “Tasbeeh, as Shaykh-Ul-Islam -may Allah have mercy on him- said, necessitates Exalting Allah above defects and shortcomings, whether in His Essence, His Names, His Attributes, His Actions, His Legislative decrees, or His Universal Decree. A person Exalts Allah The Mighty and Majestic, above defects and shortcomings in all of that. And likewise, it also requires Magnification. Tasbeeh necesitates Exaltation and necesitates Magnification. And Magnification necessitates affirming the praiseworthy attributes for Allah, meaning, affirming the Names and Attributes for Allah The Mighty and Majestic.
 
So then Tasbeeh returns to affirmation and negation, Exalting Allah from bad and defects, and likewise it also requires and necessitates affirming the praiseworthy attributes for Allah. So in “Tasbeeh” is combined therein Takbeer, Ta’dheem, and Tawheed, as Shaykh-Ul-Islam -may Allah have mercy on him- said.
 
(وَسُبْحَٰنَ ٱللَّه وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
“And Exalted is Allah; and I am not of the Mushriks”.
[Yusuf:108]
 
Meaning, I am free from the Mushriks who do not Exalt Allah, The Exalted is He, and who attribute to Allah attributes which are evil. And among the greatest attributes of evil, and among the greatest evils, is their directing worship to other than Allah Exalted is He and The Most High, to other than the Bestower of blessings. As Allah The Most High is the One who created them, sustained them, and prepared them; they eat His provision and then worship other than Him. They eat the good provided to them by Allah, The Mighty and Majestic, and then they worship other than Him. And making Shirk with Allah, The Majestic and Exalted, is the greatest of sins absolutely, as in the two Sahihs from the hadith of Ibn Mas’uud: “Which sin is the greatest?” The Prophet ﷺ said: “That you set up equals to Allah, while He created you”.
 
And likewise, it is the most unjust injustice absolutely:

(إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌ)
“Indeed, Shirk is great injustice.”
[Luqmaan:13]
 
And not giving Allah His due:

(وَمَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦ وَٱلۡأَرۡضُ جَمِيعࣰا قَبۡضَتُهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ وَٱلسَّمَٰوَٰتُ مَطۡوِيَّٰتُۢ بِيَمِينِهِۦۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ)

“They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him”.
[Az-Zumar:67]
 
And so on.
 
Also among the greatest sins of evil thoughts about Allah Exalted is He, is directing worship to other than Him, and the deniers of His blessings.
(وَيُعَذِّبَ ٱلۡمُنَٰفِقِينَ وَٱلۡمُنَٰفِقَٰتِ وَٱلۡمُشۡرِكِينَ وَٱلۡمُشۡرِكَٰتِ ٱلظَّآنِّينَ بِٱللَّهِ ظَنَّ ٱلسَّوۡءِۚ)
“And [that] He may punish the hypocrite men and hypocrite women, and the Mushrik men and Mushrik women – those who assume about Allah evil thoughts”.
[Al-Fath:6]
 
For this reason, from the beautiful deductions of the Imam of Najd -may Allah have mercy on him- Muhammad bin ‘Abdulwahhaab, is that he mentioned this verse under the chapter “The call to testifying Laa ilaaha illallah” in the early chapters of the Book of Tawheed. And he mentioned under the issues related to this verse and others that he said which means: “Making Shirk with Allah is insulting Him Exalted is He and The Most High”. That making Shirk with Allah and directing worship to other than Allah is insulting Allah Exalted is He. And why is it an insult? Because it accuses Allah The Mighty and Majestic, with deficiency, and it directs the right of Allah The Mighty and Majestic to a worshipped entity that is subdued and created. And likewise, it is an evil thoughts about Allah The Mighty and Majestic, that He does not respond to the supplication of the slave except if Shirk occurs. Because the Mushriks used to believe that if they sought intercession from those buried [Walis] or from those idols, that their intercession would have an effect on Allah’s power. This is what the Mushriks’ belief in intercession was built upon. The Mushriks believed that if they asked for intercession from those they made Shirk with, from the worshipped entities, idols, and people of the graves, that they would intercede with Allah, even if Allah The Mighty and Majestic was not pleased with this intercession. Why? Because of their status with Allah. This was from the greatest evil thoughts about Allah The Majestic and Exalted, that occurred from them regarding the matter of intercession. So Allah Exalted is He invalidated this for them and made clear that He does not accept intercession from any intercessor except if it is with His permission. And the greatest intercession, which is the intercession of the “Maqaam Al-Mahmuud” that the Prophet ﷺ attains, only occurs after permission from Allah. So He will say to him: “Raise your head, ask, you will be given, intercede, your intercession will be granted”. So that does not happen except after permission from Allah:
(مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦۚ)
“Who is it that can intercede with Him except by His permission?”.
[Al-Baqarah:255]
 
(قُلِ ٱدۡعُواْ ٱلَّذِينَ زَعَمۡتُم مِّن دُونِ ٱللَّهِ لَا يَمۡلِكُونَ مِثۡقَالَ ذَرَّةࣲ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ وَمَا لَهُمۡ فِيهِمَا مِن شِرۡكࣲ وَمَا لَهُۥ مِنۡهُم مِّن ظَهِيرࣲ ۝ وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنۡ أَذِنَ لَهُۥۚ)
“Say, “Invoke those you claim [as deities] besides Allah.” They do not possess an ants weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant. And intercession does not benefit with Him except for one whom He permits”.
[Saba’:22-23]
 
This verse uproots the roots of shirk, as the people of knowledge have said. Because Allah Exalted is He, negated in it that anyone other than Him has any share of ownership, even as much as an ant’s weight, independently.

Then He negated what is lesser than that: that there be any partnership, even as much as an ant’s weight, independently. Then He negated what is lesser than that: that there be any partnership, even as much as an ant’s weight. This is also a negation, Allah The Mighty and Majestic, negated, even if it were on the basis of assistance or governance. Rather, He invalidated even what is on the basis of intercession:

(وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنۡ أَذِنَ لَهُۥۚ)
“And intercession does not benefit with Him except for one whom He permits”.
[Saba’:23]
 
So Allah Exalted is He, uprooted in this verse all the branches of Shirk with Him, Exalted is He.
 
So the point of benefit from this is that directing worship to other than Allah is an insult to Allah, and the greatest of insult to Allah, Exalted is He. So from the beautiful points of the Imam of Najd -may Allah have mercy on him- is his deduction of this from this verse, and it is clear.

(وَسُبْحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
“And Exalted is Allah ; and I am not of the Mushriks”.
[Yusuf:108]
 
This is the state of the people of Tawheed: they are those who Exalt Allah The Mighty and Majestic, and magnify Him, The Mighty and Majestic. And among the greatest ways to achieve that is through legislative knowledge and calling to the path of Allah in accordance with what the Prophet ﷺ and his companions were upon.
 
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت استغفرك وأتوب إليك
“Exalted be You O Allah, and may Hamd be to You. I bear witness that no deity has the right to be worshipped but You. I seek Your forgiveness and repent to You.”

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani

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🎤 A lecture by the Fadeelatush-Shaykh, Abu Hatim Yusuf Al-Jazaa'iree Hafidhahullah on ⤵️

The statement of Allah The Most High:
(قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِىۖ وَسُبْحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ)
"Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah ; and I am not of the Mushriks".
[Yusuf:108]

Delivered in Makkah, on the 12th of Rabee Ath-Thaani, 1447.
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بســـم اللــه الرحــمــن الـرحـــيــم

372◾️The preservation of the religion by Allah through the Imams of Hadith◾️

Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -

📥 Question:

"The question is about the hypocrites during the time of the Prophet ﷺ, given that they were among the Companions, how do we distinguish between them and the Companions? Or how can we be certain of the immunity of the Sunnah from the interference or distortion by the hypocrites?".

📤 Answer:

Allah the mighty and majestic said:

(إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ)
"Indeed, it is We who sent down the message [i.e., the Qur’ān], and indeed, We will be its guardian".
[Al-Hijr:9]

And the definition of the Companion is clear: it is whoever met the Prophet ﷺ as a believer and died upon that. And there is no one from the hypocrites who died upon hypocrisy who is now known among people by the name of "Companion". Because this is not from the preservation of the religion.

Everyone who is certain of the saying of Allah the mighty and majestic:

(إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ)
"Indeed, it is We who sent down the message [i.e., the Qur’ān], and indeed, We will be its guardian".
[Al-Hijr:9]

Is certain that there is no hypocrite person who narrated Hadiths and died and until now he is spoken of in the world as a Companion, and Hadiths are spread in his name. Never! If the matter were like that, then what is the meaning of the saying of Allah the most high:

(إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ)
"Indeed, it is We who sent down the message [i.e., the Qur’ān], and indeed, We will be its guardian".
[Al-Hijr:9]

The people of Hadith say: If a person intended to lie about a hadith of the Prophet ﷺ at night, he would wake up in the morning and people would be saying: "So-and-so lies in the narration of the Prophet's hadith", before he even narrates the Hadith, because this matter is preserved. Allah the mighty and majestic promised, and His promise is true, that He will preserve the Reminder, and it includes the Qur'an and the Sunnah. So whoever believes that there exists among the narrated Hadiths, which people circulate and are considered authentic in Sahih Bukhari and Sahih Muslim, Hadiths from hypocrites and this has not been made clear, then there is a flaw in his Islam. He has a flaw in his Islam. We do not say he is a disbeliever; perhaps the man was afflicted with doubts. Why is it a flaw in his Islam? Because this is the creed of the Raafidah who say that there are in the authentic Hadiths of the Sunnah, which the Sunnis believe to be authentic, Hadiths from hypocrites. And Allah the mighty and majestic said:

(إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ)
"Indeed, it is We who sent down the message [i.e., the Qur’ān], and indeed, We will be its guardian".
[Al-Hijr:9]

Even if some hypocrites died, and even if some hypocrites died and his name was not mentioned as being a hypocrite, but there are among the Companions those who know that. Or even if we assume that there were no Companions who knew that, Allah the mighty and majestic would not enable him to narrate the Hadith. Why? Because Allah the mighty and majestic said:

(إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ)
"Indeed, it is We who sent down the message [i.e., the Qur’ān], and indeed, We will be its guardian".
[Al-Hijr:9]

We will protect it from the narrations of the hypocrites. We will protect it from the narration of the disbelievers. We will protect them from the narration of the weak Muslims, let alone others. Now, are the narrations of weak narrators identified or not? They are identified. Everyone who has something [against them] that constitutes weakness, the people of Sunnah spoke about him. Ibn Al-Madeeni, when he was asked about his father, said to them: "My father is Da'eef".

The people of Sunnah do not show favouritism. If they didn't show favouritism for their fathers and brothers, then how could they remain silent about a hypocrite?

The point is that whoever was from the hypocrites, from those whose names the Prophet ﷺ kept secret, did not narrate from the hadith of the Prophet ﷺ and nothing was transmitted from him.

Why? Because Allah the Almighty said:

(إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ)
"Indeed, it is We who sent down the message [i.e., the Qur’ān], and indeed, We will be its guardian".
[Al-Hijr:9]

This verse is sufficient. Now, this is by the consensus of Ahlussunnah wal-Jama'ah. No one believes otherwise except a person whose religion is suspect or one who is profoundly ignorant; he must rectify himself.

Because this religion is preserved. This is absolutely not found.

There is no Hadith now that circulates among people as being authentic, and it is a lie? Never! Do not believe that, because this contradicts the saying of Allah the most high:

(إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ)
"Indeed, it is We who sent down the message [i.e., the Qur’ān], and indeed, We will be its guardian".
[Al-Hijr:9]

Allah the mighty and majestic protected and preserved this religion. And He made Imams of Hadith, illuminating lamps in the darkness and made them guiding lights. He, exalted is He, made them, exposers of the false Hadith. Until it reached the point that some of the Zanaadiqah, when them being a Zindeeq was discovered, and he intended [to appeal to] Harun As-Rasheed and others from the rulers of the Abbasid state or others, to prevent him from killing him, he said: "How do you want to kill me, when I have forged such and such in hadiths and I have fabricated such and such hadiths?".What did he say to him? He said to him: "Ibn Al-Mubaarak and others will take care of them". Meaning, have no fear. Do not fear for the religion. You are a Zindeeq; we will kill you in any case. But the Hadiths that you forged, Ibn Al-Mubaarak and others will expose them.

So Allah the mighty and majestic brought about these Imams, the Imams of Hadith. They would come and memorise the Hadiths of a narrator, and the Hadiths of his contemporaries, and the Hadiths of his teachers, the teachers of his teachers, and the Hadiths of his contemporaries from his teachers, and the Hadiths that have been recorded in the subject matter, all of this they memorised. So how could anything escape them? Ibn Ma'een used to memorise the fabricated Hadiths, not just the good hadiths. So that a trustworthy person could not make a mistake, only because a trustworthy person might err. He might err and narrate a fabricated Hadith with a sound chain of narration, but it is will be exposed if it is known through memorisation that this Hadith's path is fabricated. If someone else narrates it, he says, "No, this hadith is fabricated".

The point is that Imam Shu'bah used to narrate from Ibn Abu 'Ayyaash, and they were from the righteous, from Ahlussunnah, but he did not have strong memorisation. And Ibn Rajab pointed this out in Sharh Al-'Ilal and others, and other Imams, that there were among the devout worshippers, those who devoted themselves to worship, who did not have the memorisation and attention for preserving the Hadith of the Prophet ﷺ. So perhaps one of them would narrate a Hadith; he heard a narration from Al-Hasan [Al-Basri], then afterwards he would attribute it with a chain of narration to the Prophet ﷺ. And this might happen to one of us; a person, if he is not precise, sometimes a narration or something he heard from his friend, perhaps he heard it from Ahmad, he says: "No, Umar said it". Due to it being a long time ago, it shows that he did not give attention to it, he did not pay attention to preserving this thing he heard. So perhaps later, he is told he heard it from this one, he says: "No, I heard it from...". Right or not?

This existed among some people from Ahlussunnah, but they didn't have attention with memorising Hadith like the Imams of Hadith did.

So perhaps one of them would hear a narration from Wl-Hasan and say, "The Prophet ﷺ said". So Shu'bah would accuse Ibn Abu 'Ayyash of being a liar. He would say: "The enemy of Allah, he lies upon the Prophet ﷺ". Until he almost thought of taking his weapon and going to him.

Why? He said: "This one lies upon the Hadith of the Prophet", even though he did not intentionally lie.

But it was due to the weakness of his memory, he would narrate the Hadith and think that Al-Hasan [Al-Basri] attributed it to the Prophet ﷺ. Shu'bah was from the most severest of people in warning against him, until Hammaad ibn Zayd and another came to Shu'bah and interceded for him.

They said to him: "You are always speaking about Ibn Abu 'Ayyash and saying "liar". Leave him alone; he is a righteous Sunni". So Shu'bah remained silent and did not say anything.

Then days passed, and Shu'bah met them from a distance and called out to them, saying: "O Hammaad! By Allah, I will not remain silent about Ibn Abu 'Ayyash! By Allah, I will not remain silent about him!".

The point of benefit from this is that the Imams of Hadith were very advising. And likewise the Companions, may Allah be pleased with them, before that, and the Tabi'is after them, carried on this religion fresh and moist as it was transmitted. And there is absolutely no Hadith that is spread among the people that is from the Hadiths of the hypocrites. Absolutely all Hadiths that were recorded, and the Hadiths that are weak or fabricated have been identified by the people of Hadith. There might be a shortcoming from a person in research; perhaps a Hadith comes to him and it is, for example, weak, but this does not enter upon the entire Ummah. If you refer to the people of specialisation, they will expose it. If you have a Hadith that you think is authentic, present it to a person who is a specialist in Hadith; he will clarify for you that this hadith is fabricated, this hadith is...[etc]

The point of benefit is that this is something a Muslim should not believe, let alone a Sunni Muslim, a Muslim who has an ant's weight of Eemaan. He must not believe this, and he must believe that this Islam, and this religion, and the Qur'an and the Sunnah are preserved by Allah the mighty and majestic. There is no one from the hypocrites who narrated a Hadith from the Prophet ﷺ, and his hadith is in the books of the Sunnah. Absolutely not! Allah the the mighty and majestic did not enable them to narrate a single Hadith. This is the belief that we must hold". End of speech.

📁 سؤال عن المنافقين في عهد النبي ﷺ، مع كونهم بين الصحابة كيف نفرّق بينهم وبين الصحابة؟ أو كيف نتيقّن عصمة السنة من التدخل أو التحريف من عند المنافقين؟

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Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani

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Reference:
https://t.me/AbuHaatimEn/1665

بســـم اللــه الرحــمــن الـرحـــيــم

373◾️Is live broadcasting permissible?◾️

Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -

📥 Question:

"They claim that Shaykh Saalih Al-Fawzaan prohibits images and does not appear on channels, yet we see him appearing on Saudi TV in the program "Fataawa" with live broadcasting. So, is live broadcasting permissible? And does Al-Fawzaan permit this type of image transmission?".

📤 Answer:

"Live broadcasting is a form of picture-making, so it falls under the general evidence prohibiting the picture-making of beings with souls.

The Allaamah, Al-Waadi'i, may Allah have mercy upon him, said:
“...Whether it is television, live broadcasting devices in stadiums and university halls, or in police departments for women, and all visual monitoring devices...”. End of speech of what's intended from "The ruling of picturing animate beings".". End of speech.


📁 هل البث المباشر جائز؟

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Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani

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t.me/AbuHaatimEn

Reference:
https://t.me/youssefalgazairi/243