What is the ruling on what the offices called scientific research offices do, namely gathering a group of young men and giving them a book to authenticate, which is then published?

The Shaykh: Go ahead.

The questioner: Oh Professor, recently there has been a lot of activity by what are called scientific research offices. One of them comes along and has gathered dozens of young men under his wing, and he places a book in their hands, and they work on authenticating it. Then, after finishing, he publishes it under a name. Some of the brothers think that this work is prescribed and not forbidden. We want a detailed explanation from you. May Allah reward you.

The Shaykh: We have also spoken about this issue a lot, and a great deal. Recently, we spoke with some of our brothers present in this gathering now. There is no difference between this work on the one hand, and what is similar to it on the other hand. And what is similar to it is of many kinds and numerous in the present age. There is no difference between the one who copies the mushaf with beautiful calligraphy and takes for it—I do not say, initially, a wage, but rather he takes compensation for it, because I want to distinguish between the two matters—just as there is no difference between these two and that printer who prints the mushaf of this calligrapher whose calligraphy is beautiful. Then we move to what has been known since ancient times: the imams of the mosques, the mu'adhdhins of the mosques, the service of the mosques, the judges, the muftis, the Grand Imam the Caliph. These are given a salary or compensation. All of these perform an obligatory religious duty. The original principle in every obedience and worship that a Muslim performs is that his performance of it be pure for the face of Allah (Blessed and Exalted is He). The texts of the Book and the Sunnah are numerous and very numerous in urging, and the texts of the Book and the Sunnah are very numerous in urging sincerity in the worship of Allah (Mighty and Majestic). And sufficient for us now is the noble verse: , and the hadith agreed upon by the two Shaykhs and famous even among the general people: to the end of the hadith. On this basis, from the Grand Imam the Caliph to his agent the lesser imam, these are not permitted—oh, take heed—here, all these, if a salary is arranged for them, it is not permissible for them to take it as a wage for their work, because their work is not worldly, because their work is not worldly, but rather it is for the Hereafter. And it came in the hadith of Uthman ibn Abi al-As al-Thaqafi that when the Prophet (peace and blessings be upon him) sent the Prophet (peace and blessings be upon him) as an imam to his people, he said to him (peace be upon him): . So whoever is within the category of any of these categories, he and his intention: if he strives to take a wage and the original purpose is not serving Islam and the Muslims, then it is from what is not permissible. And the opposite of that, if he works originally to serve Islam and the Muslims, leading them, preaching to them, calling them to prayer, teaching them, to the end of it, judging their cases, giving them fatwas, resolving their problems, and he does not seek behind that except the face of Allah (Blessed and Exalted is He), but either the Grand Imam or some of the righteous compensate them with compensation for performing this obligation, and Allah knows from their hearts that they intend the face of Allah in all these works, in their various types. So if the condition is found, the conditioned is found, otherwise not. If the condition is found: sincerity, it is permissible, otherwise it is not permissible. This is the answer to your question. We want to see if we are finished, let us see from here!
The student: But oh our Shaykh, this is as a principle and a rule. His question now seems to have an issue more specific than this, oh our Shaykh, which is that he attributes the works of some of his clients to himself.

The Shaykh: Okay, I did not understand it, how?
The student: This seems to be.
Another student: I mean, oh Professor, the speech is clarified by example: they bring a book they want.

The Shaykh: It is clear. If this is the case, this is forgery, it is not permissible.
The student: The point of this question is: some of the brothers think that this work is prescribed?

The Shaykh: Prescribed?!
The student: Yes.

The Shaykh: And what is its evidence? No problem, we are listening and learning. Prescribed and what is its evidence?
The student: They do not provide evidence for it.

The Shaykh: "So they are claims unless you establish for them *** proofs, and their offspring are claimants." Oh, prepare to publish it.
The student: By Allah, oh our Shaykh, we have news.

The Shaykh: Good?
The student: One of our sisters has passed away, and they want to bring her to the mosque to pray over her.

The Shaykh: Ah, good, if Allah wills, to the mercy of Allah.
The student: Shall we go, if Allah wills?

The Shaykh: We will go, if Allah wills.
The student : May Allah reward you with good.
Another student: We ask you a final question?

The Shaykh : Yes?
The student: ... No matter how long his question is, I hope for an answer, even if that causes delay until Maghrib.

The Shaykh: Present, present.