𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (30)

I Planned to Share This Last Night, But Got Distracted A beneficial Q&A clip from Sheikh Yahya was shared about charging money for teaching Islamic knowledge [https://t.me/madrasatuna/5962]. I decided to translate and share it, even though I don’t completely agree with everything in it — which I will explain shortly. NOTE: Ahlus-Sunnah nurture respect for scholars, but they don't call to blindfollowing them ⤵️ https://t.me/AlHajoori/424 To avoid confusion, I want to clarify my manhajiyyah/approach on these Telegram channels. I consider myself a “benefit hunter.” That means seeking out and sharing beneficial knowledge, whether it supports my personal view or not — as long as it comes from reliable sources and there is a greater benefit in sharing it. This is the same approach reflected here: ⤵️ https://t.me/almanhajussalafi/1419 Some Examples ▪️I shared a speech by Sheikh Sa'd Ash-Shithri which included a criteria of muwālāh that I personally do not agree with. However, my goal was to show that even according to that criteria, drying one’s limbs with a towel does not contradict it. https://t.me/madrasatuna/5776 ▪️I shared notes from Umm ʿAbdillāh’s class mentioning the prohibition of posting marriage profiles online [https://t.me/womensbenefits/1374]. I personally believe this can be permissible if it avoids fitnah, but I still shared the benefit. https://t.me/womensbenefits/1359 ▪️I may even share refutations directed at myself from my own teachers if there is benefit in them: https://t.me/almanhajussalafi/2053 May Allah make us like our scholars, who put the truth before their personal honour: https://t.me/almanhajussalafi/1571 ▪️Sometimes, if I think it is necessary, I may add a short commentary to a fatwa explaining what I believe is the stronger opinion, such as in these posts: https://t.me/womensbenefits/1490 https://t.me/almanhajussalafi/1426 Based on these examples, I want to make it clear: I didn't intend by way of sharing that translation to have a dig at any specific person or institute. The reason I shared the fatwa is to remind people of the virtue of the Yemeni marākiz, which I still believe are among the best places to study, just as Sheikh Rabee' described here https://t.me/AlHajoori/16 It was also meant as a reminder for myself and others so that we do not go off course. My Personal View (if it even matters) I do not believe that charging money is completely haram in all situations. Rather, I believe taking payment is allowed when there is a genuine need — as explained here: https://t.me/masjidsahabah/754 Common Examples of Need -> A person dedicates himself fully to teaching Muslims and has no time to earn a living. -> There is a lack of halal job opportunities. -> Available halal work leaves a student of knowledge with very little time to study, review, and teach. -> A madrasah charges fees to help cover rent and running costs of the masjid. And similar situations. Two Important Cautions For those who hold this opinion, there are two important matters to be careful about: 1⃣. Intention If money begins to come in beyond one’s actual needs, can the teacher control it and stay within the limits of this allowance? Will the intention remain the same, or will it turn into a six figure ambition? 2⃣. Access for Needy Students Will the teacher allow students who cannot afford the fees to attend? And if they do, how will they handle any feelings of unfairness from those who paid? Lastly, the question that was asked to Sheikh Yahya did not seem fully clear. In particular, it mentioned that the institute in question (if it is the same one run by our respected brothers) charges a subscription fee just to be added to an online group. This is not accurate!