The remainder of the answer regarding the difference between means and objectives in calling people to Allah.
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The Shaykh : Regarding the rulings on objectives, are we not currently conveying the message to people through the loudspeaker as a means? Did this means exist in the time of the Messenger? It did not exist.
Are we not reading books using magnifying glasses in order to enlarge the letters or clarify them? This is a means for reading books and facilitating knowledge. Did this exist in the time of the Messenger (peace and blessings be upon him)? It did not exist.
Are we not placing hearing aids in the ears of the deaf or those with weak hearing so that they can hear the good that is being delivered? The answer is yes. Did this exist in the time of the Messenger?
Since we have agreed that it is a means, we look at the objective. Yes, if the means is forbidden, it is forbidden. If people came to us and said, "By Allah, this group will not approach you unless you play musical instruments for them and they dance to them," we do not use them. Why? Because it is a forbidden means. Or if they said, "These people will not accept the call to Allah unless the caller is a young, beautiful woman," do we bring a young, beautiful woman? No.
So, the means are permissible according to what they are a means to, as long as they are not specifically prohibited by the Shari'ah. If they are, they are prohibited.
I prefer summer camps and consider them one of the good deeds of the government. I encourage parents to enroll their children in them. However, one must be cautious about one issue: not mixing young boys with adolescents and older men, due to the fitnah (trial, discord or temptation) to be feared from it.
It is also necessary that those in charge of these centers be people of knowledge, trustworthiness, righteousness, and good character, as much as possible. We do not say it is absolutely necessary for them to be so, because it is a matter that may be impossible. Perfection belongs to Allah alone. But as much as possible. This is why, when the scholars spoke about the judiciary...
...and that it is obligatory for the judge to be just, they said: if a just judge is not found, then the best of the open sinners and the one closest to trustworthiness is appointed. Because Allah says, "Fear Allah as much as you are able." Then, it is upon the rulers, if they enroll their children in these centers, to investigate the news of these centers and see how things are, for example, the students' outings to the sea and who takes them out, and so on, so that they may protect their children.
So we ask Allah for success for everyone. And I repeat, especially with students of knowledge, that the student of knowledge should have a broad mind and deep thinking, and not take matters by their appearance and superficiality. He should look at the objectives of the Shari'ah and what it aims at in reforming people. And he should not prohibit what is a reform or what is a prevention of a greater harm, unless the Shari'ah has come with its prohibition. Yes.
Are we not reading books using magnifying glasses in order to enlarge the letters or clarify them? This is a means for reading books and facilitating knowledge. Did this exist in the time of the Messenger (peace and blessings be upon him)? It did not exist.
Are we not placing hearing aids in the ears of the deaf or those with weak hearing so that they can hear the good that is being delivered? The answer is yes. Did this exist in the time of the Messenger?
Since we have agreed that it is a means, we look at the objective. Yes, if the means is forbidden, it is forbidden. If people came to us and said, "By Allah, this group will not approach you unless you play musical instruments for them and they dance to them," we do not use them. Why? Because it is a forbidden means. Or if they said, "These people will not accept the call to Allah unless the caller is a young, beautiful woman," do we bring a young, beautiful woman? No.
So, the means are permissible according to what they are a means to, as long as they are not specifically prohibited by the Shari'ah. If they are, they are prohibited.
I prefer summer camps and consider them one of the good deeds of the government. I encourage parents to enroll their children in them. However, one must be cautious about one issue: not mixing young boys with adolescents and older men, due to the fitnah (trial, discord or temptation) to be feared from it.
It is also necessary that those in charge of these centers be people of knowledge, trustworthiness, righteousness, and good character, as much as possible. We do not say it is absolutely necessary for them to be so, because it is a matter that may be impossible. Perfection belongs to Allah alone. But as much as possible. This is why, when the scholars spoke about the judiciary...
...and that it is obligatory for the judge to be just, they said: if a just judge is not found, then the best of the open sinners and the one closest to trustworthiness is appointed. Because Allah says, "Fear Allah as much as you are able." Then, it is upon the rulers, if they enroll their children in these centers, to investigate the news of these centers and see how things are, for example, the students' outings to the sea and who takes them out, and so on, so that they may protect their children.
So we ask Allah for success for everyone. And I repeat, especially with students of knowledge, that the student of knowledge should have a broad mind and deep thinking, and not take matters by their appearance and superficiality. He should look at the objectives of the Shari'ah and what it aims at in reforming people. And he should not prohibit what is a reform or what is a prevention of a greater harm, unless the Shari'ah has come with its prohibition. Yes.