The Official English Channel of The Noble Shaykh Abū Abdillāh Muḥammad Bā Jamāl

Teach Before You Discipline https://t.me/bajmaaleng/298

Why Are We Avoiding These Realities Despite Them Being Clear And Evident?! https://t.me/bajmaaleng/379

We advise people to purchase this book, to read through it, and to benefit from it, in order for one to be upon clarity in this matter. That is if the person is from Ahl al-Sunnah. But if they are from the ḥizbiyyīn, people of corrupt ideologies and desires, who go against the people of truth, then they are to be left off—after advising them concerning that which they are upon. And Allāh knows best.” ——— Translated by: Abū Isḥāq Muḥammad Official English Channel: https://t.me/bajmaaleng Original Arabic Fatwā: https://t.me/bajmaal/3291 https://t.me/bajmaaleng/336

The point being, those from the people of knowledge who permitted taṣwīr did so based on ijtihād; they saw it to be necessary and something beneficial. But in reality, the benefit is little, and people are unable to differentiate the upright scholar from the misguided scholar who leads people away from the straight path. Whatever the case, if someone is a person of Sunnah and he holds this view, that is his choice. But for me to give a lecture at his place with the cameras recording, then no! Or I attend a lecture where taṣwīr is taking place, then no! As for going out together for the sake of daʿwah, giving lectures together without taṣwīr, then there’s nothing wrong with this. However, if I know he has taṣwīr taking place in his masjid, I don’t go to him, nor do I support him in this affair. Because if people see me there, they will say, ‘We saw so-and-so with him; he must have taken part in the taṣwīr.’ They won’t say he prevented them from taṣwīr, or he warned against taṣwīr, or he disapproved of taṣwīr, and such excuses. Bearing in mind that we see this opinion—the permissibility of taṣwīr—to be wrong, because the evidences are clear in prohibiting taṣwīr, with all its forms and means, since all of that is referred to as taṣwīr. If you go to any person, they’ll say: أصورك؟ ‘Should I take a picture of you?’ Meanwhile, the Prophet ﷺ says: ‘Every image maker is in the Hellfire,’ and, ‘Allāh has cursed the image maker.’ So this person is considered a muṣawwir—image maker—and he is included in that, regardless if people say it’s similar to the eye lens or it’s like looking in a mirror. This is just philosophising. Otherwise, the reality of the matter is that it is taṣwīr. The act is referred to as taṣwīr, the instrument or camera is referred to as an apparatus of taṣwīr, the product is called ṣūrah, and the one who engages in that is called a muṣawwir; so why are we avoiding these realities despite them being clear and evident?! And those who hold this opinion should be advised and reminded of these evidences. It’s not that every issue where the scholars differ, there is room for manoeuvre, where you can do as you wish. No! There are issues of differing, such as covering the face in the case of women. Someone comes along and says, ‘This is an issue of differing.’ That’s it; now they can all expose their faces. Someone marries a woman, but she exposes her face on the pretext that this is an issue of differing. Hence, he ends up divorcing her. Why did he divorce her? He will say, ‘She exposes her face.’ Come on now, it’s an issue of differing, just like taṣwīr. Will he be satisfied with that? No! So this argument should not be a reason to go overboard. He constantly repeats this: ‘It’s an issue of differing, it’s an issue of differing.’ No! If the proofs are obvious and the evidences are clear, it’s wājib to adhere to that. Al-ʿAllāmah al-Fawzān ḥafiẓahullāh has clarified this in his explanation of Uṣūl al-Sittah. He stated that differing between scholars does not mean you are allowed to differ and that you are not allowed to criticise. No! We criticise taṣwīr, we criticise those who partake in taṣwīr, and we criticise those who allow taṣwīr—even if he happens to be from Ahl al-Sunnah wa-l-Jamāʿah. We criticise him for this. We are not pleased with giving talks at his place, attending his talks, and adding to the numbers while taṣwīr is taking place. If he is truly concerned about brotherhood, unity, and loving one another for Allāh’s sake, he would abstain from taṣwīr due to my love for him and for the sake of unity. He would not split from me and let in someone else based on this matter. This is not appropriate. We have to safeguard our raʾs al-māl—capital—and not extend the matter, as this will lead to further extensions in this issue without any basis. Allāh made it easy for us to read through the splendid treatise of our Shaykh, al-ʿAllāmah Muqbil ibn Hādī al-Wādiʿī raḥimahullāh, on the prohibition of capturing images of living beings last Ramaḍān.

Co-operating in Daʿwah with Those of Ahl al-Sunnah Who See Taṣwīr to Be Permissible Shaykh Muḥammad Bā Jammāl—may Allāh preserve him—said: “The issue of taṣwīr is a serious matter and among the major sins; i.e., making images of living beings. The Prophet ﷺ informed that the image makers will be the most severely punished on the Day of Judgement. He also informed that every image maker will be in the Hellfire, and that Allāh has cursed the image maker. There are numerous evidences clarifying the severity of making images of living beings and the prohibition of that. The ʿĪd khuṭbah, i.e., on ʿĪd al-Aḍḥā, was on this topic—the prohibition of making images of living beings. Moreover, making images of living beings is ḥarām in the absolute sense; whether that be by means of drawing, carving, sculpting, embroidery on a curtain, garment, head covering—ʿimāmah—carpet, or even on a coin; all of that is prohibited. In his famous book, Riyāḍ al-Ṣāliḥīn, the learned scholar al-Nawawī raḥimahullāh gave this as the chapter heading; i.e., taṣwīr being impermissible in all it forms and in all cases. This also includes embroidery, as well as contemporary gadgets such as cameras; whether the cameras are specifically designed to take pictures, cameras which are built into phones, or any other instrument used to make images that exist nowadays. All are included in the prohibition of making images of living beings. And personally speaking, I don’t know anyone from the credible scholars who has a fixed opinion in this issue of cameras, whereby he holds it to be permissible without any exception. I don’t know anyone! You may find some opinions from Shaykh al-ʿUthaymīn raḥimahullāh, but if you look carefully, you will also find other statements from him contradicting that. The fact of the matter is, anyone who looks into the opinions of the contemporary scholars will find them issuing verdicts on the prohibition of taking pictures of living beings using these modern-day gadgets. Rather, they only differed on whether or not it’s necessary to utilise them for lectures, lessons, etc., for the purpose of benefitting people globally; so some of them said it’s not permissible, while some held back, and others said it’s permissible out of necessity. The bottom line is, it’s not befitting for a person to risk his dīn on an issue that hinges between ḥalāl and ḥarām, especially for one who is uncertain about this matter. As for us, then al-ḥamdu lillāh, we see it to be ḥarām. Praise be to Allāh, the daʿwah of Ahl al-Sunnah became evident and flourished without the use of taṣwīr. Our Shaykh, Imām Muqbil al-Wādiʿī raḥimahullāh, never had a TV channel. He did not have any media outlets—neither visual nor audible—no newspapers or magazines. He didn’t have a ḥizb, party, charity organisation, or foundation. But despite that, his daʿwah reached the East and West, North and South. It went global. Rather, many of those who were in Yemen only came to know about Shaykh Muqbil’s daʿwah while in America, Britain, France, Germany, and such countries. We need to realise that barakah is from Allāh, and whoever adheres to the Sunnah and practises the Sunnah, Allāh will aid him. So there’s no need for us to busy ourselves with taṣwīr. With that said, we are not aware of al-ʿAllāmah al-ʿUthaymīn having many lectures and lessons of his video recorded. Rather, the available video recordings may be counted with the fingers. As a matter of fact, there’s an audio recording of when he gave a lecture in the Islamic University of Madīnah; when he found cameras therein, he personally faced them away and said, ‘I don’t permit anyone to record me,’ or, ‘I will not pardon anyone who records me.’ Likewise, I was informed by a brother who attended a gathering of al-ʿAllāmah al-Ghudayyān raḥimahullāh in Riyāḍ, that there was someone teaching before the Shaykh and there were cameras set up. So, when it was time for al-ʿAllāmah al-Ghudayyān’s lesson and the camera man came to set up the camera, he instructed him to take his stuff. He didn’t want taṣwīr taking place.

بسم الله الرحمن الرحيم ▪️ Praying as a Traveller after the Adhaan is Called ▪️ Our Shaikh, Abu Abdillah Muhammad ba Jamaal - may Allah preserve him - was asked: 📥 Question: If the muadhin calls the adhaan for the afternoon prayer while I am traveling, is it permissible for me to pray two units of prayer, and shorten the salah on my own, or should I wait with them for the congregational prayer? 📤 Answer: The best thing for a person to do, if he enters a masjid and this masjid is a masjid in a community and it is not known to be a masjid for travelers, then it is imperative that he waits for the prayer to be established and he prays with the people. Why is there a need to pray alone? Except that a matter has come all of a sudden and for instance he is told he has to be at a certain place at a certain time. And if he waits until Asr prayer then leaves, he will lose out on that time. And perhaps he will have to wait until the next day. So in this case it is allowed for him to pray, then leave. As for there not being any important matter or harm that he may incur then it is not permissible for him to pray alone because the congregational prayer may not be established after him. And if the Imaam knew of him (establishing a congregation), he has the right to prevent him, as this could open the door of fitnah, such as if he stands alone to pray then one person joins him then next thing you know there are ten people praying behind him. Then twenty then thirty. Then when the Imaam comes maybe only him and the muadhaan will pray together. This is a mistake. And for this reason he should wait until the prayer is established then pray with the people. And Allah knows best. __ Translated by: Abu Yusuf Bilal Ibn Howard Robinson Click on the link to subscribe: Official English Channel: https://t.me/bajmaaleng Official Arabic Channel: https:t.me/bajmaal Original Fatwa: https://t.me/bajmaal/15491

Ordering With Good But Not Partaking In It https://t.me/bajmaaleng/324

The Markaz of our Shaykh, Al-Muḥaddith, Muḥammad Bā Jamāl, may Allāh preserve him. #3 https://t.me/bajmaaleng/369

The Markaz of our Shaykh, Al-Muḥaddith, Muḥammad Bā Jamāl, may Allāh preserve him. #3 https://t.me/bajmaaleng/369