This tape is a repeat of the tape that follows it (160b).
Machine translationRead the Arabic original
The questioner : What is the ruling on saying: "Truthful is Allah, the Magnificent" at the end of every recitation from the Noble Qur'an?
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds, and may blessings and peace be upon our Prophet Muhammad, and upon his family and all his Companions. Before answering this question, I would like to clarify what the scholars, without exception, have stated: that worship must have two fundamental conditions. One is sincerity for Allah (Mighty and Majestic), and the second is following the Messenger of Allah (peace and blessings be upon him).
The questioner : May Allah send prayers and peace upon him.
The Shaykh : As for sincerity, it means that a person does not intend anything in his worship except the Face of Allah and the Hereafter. He does not intend prestige, wealth, leadership, or being praised among people. Rather, he intends only Allah and the Hereafter.
As for the second condition, it is following the Prophet (peace and blessings be upon him) such that one does not deviate from his Shari'ah. This is based on the saying of Allah the Exalted:[Al-Bayyinah 98:5] and His saying: [Al-Kahf 18:110] and His saying: [Ali 'Imran 3:31] and the saying of the Prophet (peace and blessings be upon him): Sunan Abi Dawud 2201Sahih (Al-Albani) and the saying of the Prophet (peace and blessings be upon him): Sahih Muslim 1718b These texts from the Qur'an and the Sunnah indicate that every act by which a person seeks nearness to Allah (Mighty and Majestic) must be based on sincerity to Allah and in accordance with the Shari'ah of Allah (Mighty and Majestic).
And this conformity and following are not realized unless the worship is in accordance with the Shari'ah in its cause, its type, its amount, its manner, its time, and its place. So if a person worships Allah the Exalted with a worship that is tied to a cause that the Shari'ah has not made a cause for it, then his worship is not in accordance with the Shari'ah and it will not be accepted. And if it is not in accordance with the Shari'ah, then it is a religious innovation (bid'ah). And the Prophet (may Allah send blessings and peace upon him) said:Sunan an-Nasa'i 1578Sahih (Darussalam).
Based on these two great principles, or rather based on this principle that includes these two fundamental conditions, we say: There is no doubt that a person saying "Truthful is Allah, the Magnificent" at the end of his recitation is praise of Allah (Glorified and Exalted is He) by describing Him as Truthful:[An-Nisa 4:122]. Praising Allah with truthfulness is worship, and a person cannot seek nearness to Allah with worship unless it is in accordance with the Shari'ah. Here we look: Did the Shari'ah make the end of the recitation a cause for the servant to say "Truthful is Allah, the Magnificent"? If we look into that, we find that the matter is not so; that is, the Shari'ah has not made the reader finishing his recitation a cause for him to say "Truthful is Allah, the Magnificent". Here is the Messenger of Allah (peace and blessings be upon him) who said to Abdullah ibn Mas'ud (may Allah be pleased with him): He said: O Messenger of Allah! How can I recite to you when it was revealed to you? He said: Sahih al-Bukhari 5056 So he recited until he reached the saying of Allah the Exalted: [An-Nisa 4:41] Then the Prophet (peace and blessings be upon him) said: And Abdullah ibn Mas'ud did not say "Truthful is Allah, the Magnificent", and the Prophet (peace and blessings be upon him) did not order him to do so.
Similarly, Zayd ibn Thabit recited Surat al-Najm to the Prophet (peace and blessings be upon him) until he finished it, and he did not say "Truthful is Allah, the Magnificent". And so it is with the majority of Muslims to this day: when they finish the recitation in prayer, none of them says "Truthful is Allah, the Magnificent" at the end of the recitation before bowing. This indicates that this phrase is not prescribed (mashru') when the reader finishes his recitation. And if it is not prescribed, then a person should not say it. So when you finish your recitation, be silent and stop the recitation. As for saying "Truthful is Allah, the Magnificent", which has not been transmitted from the Prophet (peace and blessings be upon him) or from his Companions, then this saying is not prescribed.
Someone might say: Did not Allah the Exalted say:[Ali 'Imran 3:95]? We say: Yes, Allah the Exalted said: [Ali 'Imran 3:95], and we say: Truthful is Allah. But did Allah the Exalted say: "Say 'Truthful is Allah' at the end of your recitation"? The answer is: No. And if that is the case, then we say: Truthful is Allah, and it is obligatory for us to say that with our tongues and believe it with our hearts, and to believe that no one is more truthful in speech than Allah. But it is not permissible for us to worship Allah the Exalted with something tied to a cause that the Lawgiver has not made a cause for it. Because, as we mentioned before, worship is not in accordance with the Shari'ah until it is realized, or more correctly, following is not realized in worship unless it is in accordance with the Shari'ah in the six matters mentioned previously: that it be in accordance with the Shari'ah in its cause, its type, its amount, its description, its time, and its place. Based on this, the reader should not say "Truthful is Allah, the Magnificent" when he finishes his recitation. Yes.
The questioner : May Allah bless you and magnify your reward. Also.
The questioner : What is the ruling of the Shari'ah, in your opinion, O Shaykh Muhammad, regarding abandoning one's family and boycotting them? The reason is their sins and their leaving of prayer and obligatory duties. We ask for guidance on this as well?
The Shaykh : There is no doubt that family and relatives have a right over a person, even if they are disbelievers, based on the saying of Allah the Exalted:[Luqman 31:14-15]. But these family members who do not pray are considered apostates from Islam, because one who does not pray is a disbeliever, as indicated by the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), and the sayings of the Companions (may Allah be pleased with them). In fact, some scholars have narrated this as a consensus (ijma'). So if they are leaving prayer, they are apostates from the religion of Islam, and it is not permissible for a person to mix with them, except by way of advice. He should go to them, advise them, and explain to them the disgrace and shame in this apostasy in this world and the Hereafter, perhaps they will return. If they persist in that, then they have no right, and they must be boycotted and cut off. But I ask Allah (Mighty and Majestic) to return these people and others who have been afflicted with this great calamity, to return them to Islam, and to make them perform what Allah has obligated upon them, such as prayers and others.
The questioner : O Allah, amen. This listener, Majdi Abd al-Ghani from Cairo, is asking Shaykh Salih about a question. The truth is, as long as it has been mentioned...
The Shaykh : ...before, I say: Let it be known that the apostate from Islam is a greater sinner and more sinful than the original disbeliever, because the original disbeliever remains on the religion he is upon, even if it is false. But the apostate does not remain on his religion; rather, he is ordered to return to Islam and perform what he left, which is disbelief. If he does not do so, then he must be killed. For this reason, if we had three people: a Jew, a Christian, and an apostate from Islam, and each of them slaughtered an animal, then the slaughter of the Jew is lawful (halal), the slaughter of the Christian is lawful (halal), and the slaughter of the apostate is forbidden (haram). And by this we know that he is more severe than the original disbeliever. Even if we suppose that this apostate, may Allah protect us from that, embraced the religion of the Christians or the religion of the Jews, he would not be left on it. Yes.
The questioner : May Allah bless you. The listener Majdi Abd al-Ghani, an accountant in Iraq, Salah al-Din Governorate, has a question. Shaykh, we ask you to shed more light on it. His question says: To the honorable Shaykh Muhammad ibn Uthaymeen.
The questioner : We have seen recently what has become widespread regarding the truth of determining the type mentioned: male or female? And in fact, medical scientists in America and Japan have reached that. Is this forbidden, and what is the relation to the noble verse in which Allah says (Mighty and Majestic), I seek refuge in Allah from the accursed Shaytan:[Al-Qiyamah 75:36-40]? Yes.
The Shaykh : This question mentioned by the questioner is ambiguous, because he might mean by "determining the type of male and female" the knowledge that this is a male or a female. It is also possible that his intention is determining the type of male and female, meaning making this nutfah (embryo) a male or making it a female.
As for the first, which is the knowledge that the fetus is male or female, this, as the questioner said, has become known that they know it. And this knowledge does not contradict what the texts have come with regarding Allah (Glorified and Exalted is He) knowing what is in the wombs. Indeed, Allah the Exalted knows what is in the wombs without doubt, and it does not contradict His knowledge of it that one of His creation knows it. Allah knows, and others know as well. But the known matter concerning the fetus is divided into two categories: a category that is tangible, which creation can know, such as maleness and femaleness, size and smallness, color, and the like. This is known to Allah (Mighty and Majestic) and known to those who reach knowledge of it by modern means, and there is no contradiction between the two.
As for the second type of knowledge regarding the fetus, it is knowledge that is not perceived by the senses; it is knowledge of what the outcome of this fetus will be. Will it be born alive or dead? And if it is born alive, will it remain in this world for a long time or not? And if it remains, will its deeds be good or bad? And if it remains, will its provision be ample or narrow? And so on, regarding these hidden matters that are not sensory. This type of knowledge concerning the fetus is known only to Allah (Mighty and Majestic), and no one is able to know it. Whoever claims to know it is a liar, and whoever believes him in that has denied the saying of Allah (Mighty and Majestic):[An-Naml 27:65].
As for the second possibility of what the question implies,The questioner : it is that they have reached the point where they can make a male a female or a female a male. This is not possible, because this pertains to the creation of Allah (Mighty and Majestic), and He is the One in whose hand is the making of males and females. So it is not possible for any of the created beings to make what Allah has decreed to be male into a female, nor is it possible for them to make what Allah has decreed to be female into a male.
Allah (Mighty and Majestic) says:[Ash-Shuraa 42:49-50] And likewise the verse that he cited,The questioner :[Al-Qiyamah 75:37-39] So what I say now is: This is an impossible matter. Just as they are not able to make a born male a female and a born female a male, so it is not possible for them to make a fetus that Allah has decreed to be male into a female, or vice versa. This is what I believe in this issue. Yes.
The questioner : May Allah reward you. From the Arab Republic of Egypt, Minya Governorate, one of the listening brothers, Ashraf, says in his message.
The questioner : He says that he is a young man of fifteen years old who is resident in prayer with its obligatory pillars, but he says he faces a problem, which is the whisperings of the self. My whisperings are about the Creator, even though I am a believer and intensely enthusiastic in faith. This bothers me greatly. How can I get rid of it? May Allah benefit you?
The Shaykh : These whisperings that afflict the believing person are not strange and are not a novelty in the matter; rather, they are ancient. The Companions complained of them to the Messenger of Allah (peace and blessings be upon him). Whenever faith enters the heart and settles in it, such whisperings occur, because Shaytan wants to corrupt a person's faith, so he introduces these whisperings to him. But the believer does not rely on them, even if they come to his heart; he rejects them and does not accept them. For this reason, if he were asked frankly, "Do you believe in Allah (Mighty and Majestic) what you are whispering about now?" he would say, "No, absolutely not." And this indicates that his heart has rejected these whisperings that Shaytan casts. But Shaytan makes these whisperings a shadow on the heart and tries to cast them into it as much as he can. However, the believer rejects them decisively.
And the cure for that is that you seek refuge in Allah from the accursed Shaytan, and that you stop from them and turn away from them completely. Seeking refuge in Allah from the accursed Shaytan is seeking refuge in the Creator in whose hand is the dominion of all things. And stopping from them cuts off the whisperings of Shaytan that he casts into your heart. It was mentioned to 'Abdullah ibn 'Abbas, or Ibn Mas'ud, that the Jews used to say: "We do not have whisperings in our prayer." He said: "Yes, they told the truth, and what does Shaytan do with a ruined heart?" Meaning that the hearts of the Jews were ruined, so whether their presence in their prayer was complete or not, it was all defective. Their prayer was defective and not accepted because they are disbelievers, and the presence of their hearts does not benefit them. The pure believer in faith is the one to whom Shaytan comes with such whisperings to confuse him and make him doubt. But if he seeks refuge in Allah from the accursed Shaytan and stops from that and turns away, it does not harm him. And as I mentioned recently, the sign that this is a whispering that does not harm you is that if someone were to say to you: "Do you believe this about Allah (Mighty and Majestic)? Do you believe this about the religion of Allah? Do you believe this about the Messenger of Allah (peace and blessings be upon him)?" your answer would be complete rejection. And this indicates that they are whisperings with no basis and no proof. Yes.
The questioner : May Allah reward you. From Nineveh Governorate in Iraq, the listener who symbolized his name by saying "your Muslim brother Q M 'A" asks and says.
The questioner : What is the ruling of the Shari'ah, in your view, regarding the profession of advocacy? Is it lawful or forbidden? And did advocacy exist in Islam?
The Shaykh : Advocacy is the agency for a person in suing his opponent. And the origin of agency is permissible in Islam by the indication of the Book and the Sunnah. Agency in litigation or in suing the opponent falls within the generality of agency. So if this lawyer who was appointed by a person to sue his opponent does not intend by the lawsuit, or more correctly, if he does not intend by advocacy except to establish the truth and abolish falsehood and give the one with the right his right, then advocacy in that case is not a problem; rather, it may be an act of kindness to one who is not good at litigation. For this reason, the Prophet (peace and blessings be upon him) said: Or he said: .
As for if the lawyer intends to be appointed in this lawsuit in order for the victory to be for his client, whether by right or by falsehood, then that is not permissible, and his appointment is forbidden, and what he takes for this agency is also forbidden, because it is assistance in falsehood. And Allah (Mighty and Majestic) said:[Al-Ma'idah 5:2] So advocacy has this detail that you have heard. Yes.
The questioner : May Allah reward you. A message reached from a listener to the program. The listener here did not mention his name. He says in his question.
The questioner : We are in the house, we sleep on beds, we eat on tables, and we sit on chairs. Is this permissible or not? And is there a hadith from the noble Messenger (peace and blessings be upon him) that forbids that?
The Shaykh : Sleeping on beds, eating on tables, and sitting on chairs is not a problem as long as it does not go to the extent of extravagance. And that is because the origin in matters other than acts of worship is permissibility until evidence comes to forbid it. And it is established from the Prophet (peace and blessings be upon him) that he would lean on the cushion and that he would sleep on the bed. And likewise the Companions used to eat on tables. And this is a matter in which I do not know of any denunciation, except if it goes to the extent of extravagance. As for extravagance, Allah the Exalted says about it:[Al-An'am 6:141]. Yes.
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of the worlds, and may blessings and peace be upon our Prophet Muhammad, and upon his family and all his Companions. Before answering this question, I would like to clarify what the scholars, without exception, have stated: that worship must have two fundamental conditions. One is sincerity for Allah (Mighty and Majestic), and the second is following the Messenger of Allah (peace and blessings be upon him).
The questioner : May Allah send prayers and peace upon him.
The Shaykh : As for sincerity, it means that a person does not intend anything in his worship except the Face of Allah and the Hereafter. He does not intend prestige, wealth, leadership, or being praised among people. Rather, he intends only Allah and the Hereafter.
As for the second condition, it is following the Prophet (peace and blessings be upon him) such that one does not deviate from his Shari'ah. This is based on the saying of Allah the Exalted:
And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَSo whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."
فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًاSay, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْActions are to be judged only by intentions and a man will have only what he intended. When one’s emigration is to Allaah and His Apostle, his emigration is to Allaah and His Apostle but his emigration is to a worldly end at which he aims or to a woman whom he marries , his emigration is to that for which he emigrated.
إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى، فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله، ومن كانت هجرته لدنيا يُصيبها أو امرأة يتزوجها فهجرته إلى ما هاجر إليهHe who did any act for which there is no sanction from our behalf, that is to be rejected.
من عمل عملاً ليس عليه أمرنا فهو ردAnd this conformity and following are not realized unless the worship is in accordance with the Shari'ah in its cause, its type, its amount, its manner, its time, and its place. So if a person worships Allah the Exalted with a worship that is tied to a cause that the Shari'ah has not made a cause for it, then his worship is not in accordance with the Shari'ah and it will not be accepted. And if it is not in accordance with the Shari'ah, then it is a religious innovation (bid'ah). And the Prophet (may Allah send blessings and peace upon him) said:
every innovation is going astray, and every going astray is in the Fire
كل بدعة ضلالة، وكل ضلالة في النارBased on these two great principles, or rather based on this principle that includes these two fundamental conditions, we say: There is no doubt that a person saying "Truthful is Allah, the Magnificent" at the end of his recitation is praise of Allah (Glorified and Exalted is He) by describing Him as Truthful:
and who is more truthful than Allah in statement.
وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًاRead
اقرأI like to hear it from another person.
إني أحب أن أسمعه من غيريSo how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness?
فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلاءِ شَهِيدًاThat is enough for you
حسبكSimilarly, Zayd ibn Thabit recited Surat al-Najm to the Prophet (peace and blessings be upon him) until he finished it, and he did not say "Truthful is Allah, the Magnificent". And so it is with the majority of Muslims to this day: when they finish the recitation in prayer, none of them says "Truthful is Allah, the Magnificent" at the end of the recitation before bowing. This indicates that this phrase is not prescribed (mashru') when the reader finishes his recitation. And if it is not prescribed, then a person should not say it. So when you finish your recitation, be silent and stop the recitation. As for saying "Truthful is Allah, the Magnificent", which has not been transmitted from the Prophet (peace and blessings be upon him) or from his Companions, then this saying is not prescribed.
Someone might say: Did not Allah the Exalted say:
Say, "Allah has told the truth
قُلْ صَدَقَ اللَّهُSay, "Allah has told the truth
قُلْ صَدَقَ اللَّهُThe questioner : May Allah bless you and magnify your reward. Also.
The questioner : What is the ruling of the Shari'ah, in your opinion, O Shaykh Muhammad, regarding abandoning one's family and boycotting them? The reason is their sins and their leaving of prayer and obligatory duties. We ask for guidance on this as well?
The Shaykh : There is no doubt that family and relatives have a right over a person, even if they are disbelievers, based on the saying of Allah the Exalted:
(14) And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination. (15) But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.
وَوَصَّيْنَا الإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ * وَإِنْ جَاهَدَاكَ عَلى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًاThe questioner : O Allah, amen. This listener, Majdi Abd al-Ghani from Cairo, is asking Shaykh Salih about a question. The truth is, as long as it has been mentioned...
The Shaykh : ...before, I say: Let it be known that the apostate from Islam is a greater sinner and more sinful than the original disbeliever, because the original disbeliever remains on the religion he is upon, even if it is false. But the apostate does not remain on his religion; rather, he is ordered to return to Islam and perform what he left, which is disbelief. If he does not do so, then he must be killed. For this reason, if we had three people: a Jew, a Christian, and an apostate from Islam, and each of them slaughtered an animal, then the slaughter of the Jew is lawful (halal), the slaughter of the Christian is lawful (halal), and the slaughter of the apostate is forbidden (haram). And by this we know that he is more severe than the original disbeliever. Even if we suppose that this apostate, may Allah protect us from that, embraced the religion of the Christians or the religion of the Jews, he would not be left on it. Yes.
The questioner : May Allah bless you. The listener Majdi Abd al-Ghani, an accountant in Iraq, Salah al-Din Governorate, has a question. Shaykh, we ask you to shed more light on it. His question says: To the honorable Shaykh Muhammad ibn Uthaymeen.
The questioner : We have seen recently what has become widespread regarding the truth of determining the type mentioned: male or female? And in fact, medical scientists in America and Japan have reached that. Is this forbidden, and what is the relation to the noble verse in which Allah says (Mighty and Majestic), I seek refuge in Allah from the accursed Shaytan:
(36) Does man think that he will be left neglected? (37) Had he not been a sperm from semen emitted? (38) Then he was a clinging clot, and [Allah] created [his form] and proportioned [him] (39) And made of him two mates, the male and the female. (40) Is not that [Creator] Able to give life to the dead?
أَيَحْسَبُ الإِنسَانُ أَنْ يُتْرَكَ سُدًى * أَلَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنَى * ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى * فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالأُنثَى * أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَىThe Shaykh : This question mentioned by the questioner is ambiguous, because he might mean by "determining the type of male and female" the knowledge that this is a male or a female. It is also possible that his intention is determining the type of male and female, meaning making this nutfah (embryo) a male or making it a female.
As for the first, which is the knowledge that the fetus is male or female, this, as the questioner said, has become known that they know it. And this knowledge does not contradict what the texts have come with regarding Allah (Glorified and Exalted is He) knowing what is in the wombs. Indeed, Allah the Exalted knows what is in the wombs without doubt, and it does not contradict His knowledge of it that one of His creation knows it. Allah knows, and others know as well. But the known matter concerning the fetus is divided into two categories: a category that is tangible, which creation can know, such as maleness and femaleness, size and smallness, color, and the like. This is known to Allah (Mighty and Majestic) and known to those who reach knowledge of it by modern means, and there is no contradiction between the two.
As for the second type of knowledge regarding the fetus, it is knowledge that is not perceived by the senses; it is knowledge of what the outcome of this fetus will be. Will it be born alive or dead? And if it is born alive, will it remain in this world for a long time or not? And if it remains, will its deeds be good or bad? And if it remains, will its provision be ample or narrow? And so on, regarding these hidden matters that are not sensory. This type of knowledge concerning the fetus is known only to Allah (Mighty and Majestic), and no one is able to know it. Whoever claims to know it is a liar, and whoever believes him in that has denied the saying of Allah (Mighty and Majestic):
Say, "None in the heavens and earth knows the unseen except Allah
قُلْ لا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلَّا اللَّهُAs for the second possibility of what the question implies,The questioner : it is that they have reached the point where they can make a male a female or a female a male. This is not possible, because this pertains to the creation of Allah (Mighty and Majestic), and He is the One in whose hand is the making of males and females. So it is not possible for any of the created beings to make what Allah has decreed to be male into a female, nor is it possible for them to make what Allah has decreed to be female into a male.
Allah (Mighty and Majestic) says:
(49) To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female [children], and He gives to whom He wills males. (50) Or He makes them [both] males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent.
لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ يَخْلُقُ مَا يَشَاءُ يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ * أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَنْ يَشَاءُ عَقِيمًا إِنَّهُ عَلِيمٌ قَدِيرٌ(37) Had he not been a sperm from semen emitted? (38) Then he was a clinging clot, and [Allah] created [his form] and proportioned [him] (39) And made of him two mates, the male and the female.
أَلَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنَى * ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى * فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالأُنثَىThe questioner : May Allah reward you. From the Arab Republic of Egypt, Minya Governorate, one of the listening brothers, Ashraf, says in his message.
The questioner : He says that he is a young man of fifteen years old who is resident in prayer with its obligatory pillars, but he says he faces a problem, which is the whisperings of the self. My whisperings are about the Creator, even though I am a believer and intensely enthusiastic in faith. This bothers me greatly. How can I get rid of it? May Allah benefit you?
The Shaykh : These whisperings that afflict the believing person are not strange and are not a novelty in the matter; rather, they are ancient. The Companions complained of them to the Messenger of Allah (peace and blessings be upon him). Whenever faith enters the heart and settles in it, such whisperings occur, because Shaytan wants to corrupt a person's faith, so he introduces these whisperings to him. But the believer does not rely on them, even if they come to his heart; he rejects them and does not accept them. For this reason, if he were asked frankly, "Do you believe in Allah (Mighty and Majestic) what you are whispering about now?" he would say, "No, absolutely not." And this indicates that his heart has rejected these whisperings that Shaytan casts. But Shaytan makes these whisperings a shadow on the heart and tries to cast them into it as much as he can. However, the believer rejects them decisively.
And the cure for that is that you seek refuge in Allah from the accursed Shaytan, and that you stop from them and turn away from them completely. Seeking refuge in Allah from the accursed Shaytan is seeking refuge in the Creator in whose hand is the dominion of all things. And stopping from them cuts off the whisperings of Shaytan that he casts into your heart. It was mentioned to 'Abdullah ibn 'Abbas, or Ibn Mas'ud, that the Jews used to say: "We do not have whisperings in our prayer." He said: "Yes, they told the truth, and what does Shaytan do with a ruined heart?" Meaning that the hearts of the Jews were ruined, so whether their presence in their prayer was complete or not, it was all defective. Their prayer was defective and not accepted because they are disbelievers, and the presence of their hearts does not benefit them. The pure believer in faith is the one to whom Shaytan comes with such whisperings to confuse him and make him doubt. But if he seeks refuge in Allah from the accursed Shaytan and stops from that and turns away, it does not harm him. And as I mentioned recently, the sign that this is a whispering that does not harm you is that if someone were to say to you: "Do you believe this about Allah (Mighty and Majestic)? Do you believe this about the religion of Allah? Do you believe this about the Messenger of Allah (peace and blessings be upon him)?" your answer would be complete rejection. And this indicates that they are whisperings with no basis and no proof. Yes.
The questioner : May Allah reward you. From Nineveh Governorate in Iraq, the listener who symbolized his name by saying "your Muslim brother Q M 'A" asks and says.
The questioner : What is the ruling of the Shari'ah, in your view, regarding the profession of advocacy? Is it lawful or forbidden? And did advocacy exist in Islam?
The Shaykh : Advocacy is the agency for a person in suing his opponent. And the origin of agency is permissible in Islam by the indication of the Book and the Sunnah. Agency in litigation or in suing the opponent falls within the generality of agency. So if this lawyer who was appointed by a person to sue his opponent does not intend by the lawsuit, or more correctly, if he does not intend by advocacy except to establish the truth and abolish falsehood and give the one with the right his right, then advocacy in that case is not a problem; rather, it may be an act of kindness to one who is not good at litigation. For this reason, the Prophet (peace and blessings be upon him) said:
You will come to me to dispute, and perhaps some of you will be more eloquent in his argument than others, so I will judge in his favor based on what I hear. If I judge for him something from the right of his brother, then I am only cutting out for him a piece of the Fire, so let him take it or leave it.
إنكم تختصمون إلي، ولعل بعضكم أن يكون ألحن بحجته من بعض، فأقضي له بنحْوٍ مما أسمع فمن قضيت له بشيء من حق أخيه فإنما أقتطع له قطعة من النار، فليستقل أو ليستكثرSo let him take it or leave it.
فليأخذها أو ليذرAs for if the lawyer intends to be appointed in this lawsuit in order for the victory to be for his client, whether by right or by falsehood, then that is not permissible, and his appointment is forbidden, and what he takes for this agency is also forbidden, because it is assistance in falsehood. And Allah (Mighty and Majestic) said:
And cooperate in righteousness and piety, but do not cooperate in sin and aggression.
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِThe questioner : May Allah reward you. A message reached from a listener to the program. The listener here did not mention his name. He says in his question.
The questioner : We are in the house, we sleep on beds, we eat on tables, and we sit on chairs. Is this permissible or not? And is there a hadith from the noble Messenger (peace and blessings be upon him) that forbids that?
The Shaykh : Sleeping on beds, eating on tables, and sitting on chairs is not a problem as long as it does not go to the extent of extravagance. And that is because the origin in matters other than acts of worship is permissibility until evidence comes to forbid it. And it is established from the Prophet (peace and blessings be upon him) that he would lean on the cushion and that he would sleep on the bed. And likewise the Companions used to eat on tables. And this is a matter in which I do not know of any denunciation, except if it goes to the extent of extravagance. As for extravagance, Allah the Exalted says about it: