How to teach our kids Tawheed

When we want to teach our kids Tawheed (i.e. Islamic monotheism)
should we have to read classical texts and books in this regard?
No, this is not needed in the earlystages of their lives because this
requires long hours of attentiveness and hard work, which is difficult
for children.
Later in life, one can do so when their level of comprehension allows
them to grasp what is being read and said to them. Initially, one can
convey what he wants in the form of relating stories of the companions
of the Prophet who gave precedence to their faith and to worshipping
Allaah over living in their homelands and amongst their families and
tribes, and highlight that this was because the companions realized
that the reason why Allaah created us was for the sole purpose of
worshipping Him.
One may resort to other means ofteaching them, such as:
Utilizing Quranic study circles:
In such a case the parent may stop at certain verses which address a
specific aspect of Tawheed and explain it. An example for this is the
verses addressing the story of Prophet 'Eesaa and that he was not
crucified as the Christians claim, but the parent must choose simple
phrases that are within the level of the child's understanding and
comprehension.
Relating stories of the Prophet and his companions and other heroes in Islam:
Children like hearing stories, and thus the parents should take
advantage of this interest in them. One should not simply relate the
story without highlighting certain matters and emphasizing on the
lessons one can extract from these stories.
Commenting on some events:
One can remind the children withthe massacre that took place to the
Muslims in Bosnia and the atrocities that are currently taking place
to the Muslims in Palestine, Iraq and other places and make it clear
for them that their suffering is because of their faith and because
they are Muslims. This will make the child sympathize with his fellow
Muslims.
Exploiting certain situations:
When the child is ill, the parent can instill in him the principle
that Allaah Alone is the One Who can cure and that medicine is buta
means and that it is Allaah Whomade it a cause to cure. Clarify that
Allaah is The Only One who can benefit or cause harm, and He is the
only One to seek refuge in to lift any harm. Parents should exploit
all other situationsto instill different principles of Tawheed.
Setting a good example:
A parent could be a means to instill certain values and basics
ofTawheed through his or her conduct and actions. For example, a
parent may praise a person in front of his children only because he is
a righteous one or a one who fights Jihaad. Likewise, a parent may
dispraise another person because he is a disbeliever.
This clarifies to the children one of the principles of faith, and
thatis love and hatred are both done for the sake of Allaah and not
because so and so person deprived us form a job or money that we
wanted. Parents should be careful in front of their children lest the
children adopt a bad habit, because it is the parents who have the
most effective influence on the children.
Correcting wrong concepts or words:
During the child's daily activities, they may utter or do something
Islamically wrong or contradicting to Tawheed and it is the role of
the parents to correct them. The child may swear by other than Allaah,
and itbecomes mandatory upon the parents to clarify that this is a
form of disbelief and associating with Allaah, and so forth.
A child may hear at school that Santa is a nice man who brings gifts
and nice things, then the parents must explain that this Santa is a
symbol for non-Muslims (namely the Christians) and that he is nothing
but a myth made up by them, and that the only One Who Has the power to
benefit or cause harm is Allaah Alone.
Likewise, if the child sees on TV that a certain character controls
the wind or the rain, the parents must make it clear that this is
association with Allaah and that these are qualities that are
exclusive to Allaah.
These were some suggestions of simple and important means andmethods
through which parents can clarify aspects and principles of Tawheed to
their children.

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And Allah Knows the Best!

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Sins of the Tongue - , Ruling on reviling someone in secret.

Is it permissible to revile someone, but in my ownheart and secretly,
in such a way that no one knows that I reviled So and so, such as if I
said to myself, "O So and so, O..., Why did you do such and such to me?"
Am I sinning if I do that?.
Praise be to Allaah.
Reviling and impugning may be either justifiable or unjustifiable.
Firstly:
If it is justifiable, such as if a Muslim is wronged inan obvious
manner, or isharmed in a way that cannot be denied, then there is
nothing wrong with warding off harm and enmity from oneself by
reviling and impugning, whether that is done secretly or openly,
without transgressing or overstepping the mark, although it is better
not to do that.
Allah, may He be exalted,says (interpretation of the meaning):
"Allaah does not like thatthe evil should be uttered in public except
by him who has been wronged. And Allaah is Ever All-Hearer,
All-Knower"
[an-Nisa' 4:148].
As-Sa'di (may Allah have mercy on him) said:
Here Allah tells us that Hedoes not like evil to be uttered in public,
i.e., He hates that, dislikes it andpunishes for it. That includes all
bad words that may cause hurt and make people sad, such as reviling,
slandering, impugning and so on. Allof that comes under the heading of
forbidden things that Allah hates.
What is implied is that Allah loves good kinds ofspeech such as dhikr
andkind and gentle words.
"except by him who has been wronged" means, it is permissible for him
to pray against the one who has wronged him, and to make a
complaintabout him. He may speakout openly against the one who uttered
evil against him publicly, without telling lies about him and without
going any further in wrongdoing than he did. And he should not
overstep the mark and revile anyone other thanthe one who wronged him.
Yet despite that forgiving him and not responding in kind is
preferable, as Allah says: "but whoever forgives and makes
reconciliation, his reward is with Allaah"[ash-Shoora 42:40]. End
quote.
Tayseer al-Kareem ar-Rahmaan, p. 212.
Allah, may He be exalted,says (interpretation of the meaning):
"And indeed whosoever takes revenge after he has suffered wrong, for
such there is no way (of blame) against them.
42. The way (of blame) isonly against those who oppress men and rebel
in the earth without justification; for such there will be a painful
torment"
[ash-Shoora 42:41-42].
It was narrated from AbuHurayrah (may Allah be pleased with him) that
the Messenger of Allah (blessings and peace of Allah be upon him)
said:
"When two people revileone another, the sin of what they say is on the
one who started it, so long as the one who is wronged does not
overstep the mark.". Narrated by Muslim, 2587.
The best supplication that the one who is wronged may offer concerning
the wrongdoer is that whichwas narrated from the Prophet (blessings
and peace of Allah be upon him) by Jaabir (may Allahbe pleased with
him) who said: The Messengerof Allah (blessings and peace of Allah be
upon him) used to say: "O Allah, correct my hearingand my sight, and
allow me to retain them until I die. Lead me to victory over those who
have done me injustice and allow me to see vengeance."
Narrated by al-Bukhaari in al-Adab al-Mufrad, 1/226; classed as saheeh
by al-Albaani. See ad-Du'aa' by at-Tabaraani, 1/421-426
Al-Khateeb ash-Sharbeeni (may Allah have mercy on him) said:
If one person reviles another, it is permissiblefor the one who was
reviled to revile him back as much as he reviled him, because Allah,
may He be exalted,says (interpretation of the meaning): "The
recompense for an evil isan evil like thereof" [ash-Shoora 42:40]. It
is not permissible for him to revile his father or mother. It was
narrated that when Zaynab reviled 'Aa'ishah, the Prophet (blessings
and peace of Allah be upon him) said to her - as narrated in Sunan Ibn
Maajah and classed as saheeh by al-Albaani: "You should say something
to defend yourself." ['Aa'ishah said:] So I turned on her,until I saw
that her mouth had become dry, and she did not say anything back to
me. And I saw the Prophet (S) with his face shining. Rather all that
is permitted is reviling which does not involve lying or slander, such
as saying, "O wrongdoer" or "O fool", because hardly anyone is free
from these descriptions. Once a person has stood up to defend himself
by reviling the one who reviled him, then the matter is settled and
the first person is in the clear, but he has the sin of initiating the
exchange and the sin of transgressing the limits set by Allah.
End quote.
Mughni al-Muhtaaj, 4/157
But it is far better and closer to perfection to forgive, pardon and
overlook, in the hope that Allah will pardon us on the Day of
Resurrection, for the recompense will fit the nature of the deed.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
"The recompense for an evil is an evil like thereof; but whoever
forgives and makes reconciliation, his reward is with Allaah. Verily,
He likes not the Zaalimoon (oppressors, polytheists, and wrongdoers)"
[ash-Shoora 42:40].
And the Prophet (blessings and peace of Allah be upon him) said: "O
'Uqbah ibn 'Aamir, uphold ties with those who cut you off, give to
those who withhold from you, and forgive those who wrong you."
Narrated by Ahmad, 4/158; classed as saheeh by al-Albaani, as-Silsilah
as-Saheehah, 891
It was narrated that 'Aa'ishah (may Allah be pleased with her) said
that a blanket of hers was stolen, and she started to pray against the
one who had stolen it. The Prophet (blessingsand peace of Allah be
upon him) said: "Do not reduce his burden of sin by making du'aa'
against him."
Narrated by Abu Dawood, 1497; classed assaheeh by al-Albaani in Saheeh
at-Targheeb, 2468
There are also reports from the Taabi'een that point to the
superiority of forgiving and overlooking in this world.
Al-Haytham ibn Mu'aawiyah said:
Whoever is wronged and does not retaliate inword or deed, and does not
bear resentment in his heart, that will be hislight among people. End
quote. Narrated by al-Bayhawi in Shu'ab al-Eemaan, 6/264
Secondly:
If the reviling and impugning is done unlawfully, i.e., as a result of
personal resentment or hatred based on malicious envy (hasad), or
because one dislikes a person's appearance, lineage, conduct or
anything elsethat results in people reviling and insulting others,
this is something that is clearly forbidden and comes under the
heading of slips of the tongue that consume (i.e., wipe out) good
deeds and incur punishment for bad deeds, whether it is done secretly
or openly.
It was narrated from 'Abdullah ibn Mas'ood (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Insulting a Muslim is an evil action and fighting him is kufr."
Narrated by al-Bukhaari,no. 48; Muslim, 64.
It was also narrated from him (may Allah be pleased with him) that the
Prophet (sa) said: "The believer is not given to insulting, cursing a
great deal, obscene talk or foul speech."
Narrated by at-Tirmidhi, 1977; he said: it is hasan ghareeb. It was
classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Al-Mubaarakfoori (may Allah have mercy on him) said:
"The believer" means: the perfect believer
"is not given to insulting" i.e., criticizing people
"or cursing a great deal"i.e., cursing excessively, because the
perfect believer can hardly be free from some shortcomings
"obscene talk" i.e., he does not commit obscene actions or utter
obscene speech ??? next 2 lines
"or foul speech" al-Qaari said: this refers to the one who has no shame.
End quote.
Tuhfat al-Ahwadhi, 6/111
Thirdly:
If the reviling or impugning occurs in one's heart or mind, such as a
thought that crosses the mind without one meaning it to or uttering it
out loud- rather it is some passing thought or whispers that may come
to mind about reviling So and so, but he does not pay attention to it
orresolve to do it - then this comes under the heading of passing
thoughts that are forgiven, in sha Allah, because the Prophet
(blessings and peace of Allah be upon him) said: "Allah has forgiven
my ummah for what crosses their minds so long as they do not act upon
it or speak of it."
Narrated by al-Bukhaari,4968l Muslim, 127
But there is the fear that of these thoughts become persistent and
settle in the heart, they may come under the heading of deeds of the
heart for which a personwill be brought to account.
Al-Qaasimi (may Allah have mercy on him) said:
As for the effects of anger on the heart, such as resentment,
maliciousenvy, wishing ill, rejoicing in the misfortunes of another,
begrudging his happiness, resolving to spread his secrets and
transgress his privacy, making fun of him, and other evil actions,
these are the fruits of excessive anger.
End quote from Tahdheeb Maw'izat al-Mu'mineen, 312.
Al-Ghazaali (may Allah have mercy on him) said:
It should be noted that thinking bad things is haraam, just like
saying bad things. Just as it is haraam for you to say bad things
about another person, you do not have the right to think bad things
about your brother and think negatively of him. What Imean is when one
formsa solid idea and decides that another person is bad and evil. As
for passing thoughts, they are forgiven. Thinking here refers to what
one focuses on and is inclined towards.
End quote.
Ihya' 'Uloom ad-Deen, 3/150. See also al-Adhkaar by an-Nawawi, 344
And Allah knows best.

Dought & clear - , Ruling on imitating thekuffaar, and the meaning of the phrase, “What the Muslims think is good is good before Allaah” .

What is the Islamic ruling on the issue of imitating the kuffaar in
their customs and dealings? What are the guidelines concerning that in
Islamic sharee'ah? Is every imitation of the actions of the kuffaar
regarded as a haraam kind of imitation – knowing thatthere are many
things that the kaafirs do that are not haraam and are not condemned
by sharee'ah, where the one who does them does not do them merelyto
imitate the kuffaar, but because he thinks those things are good, as
Ibn Mas'ood (may Allaah be pleased with him) said: "What the Muslims
think is good is good before Allaah"?
Please advise us, may Allaah honour you, and please give me a detailed
answer and explain to me the guidelines on this matter.
Praise be to Allaah.
Firstly:
The Muslims have no need to imitate any of the other nations in
matters of religious rituals and acts of worship, for Allaah has
perfected His religion and completed His Favour, and chosen for us
Islam as our religion, as He says (interpretation of the meaning):
"This day, I have perfected your religion for you, completed My Favour
upon you, and have chosen for you Islam as your religion"
[al-Maa'idah 5:3]
Islam forbids the Muslimsto imitate the kuffaar, especially the Jews
and Christians, but this prohibition does not apply to all their
affairs, rather it applies to matters of their religion and things
that are unique to them, by which they are known.
It was narrated from AbuSa'eed al-Khudri (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
said: "You will certainly follow the ways of those who came before you
hand span by hand span,cubit by cubit, to the extent that if they
entered the hole of a lizard, you will enter it too." We said: "O
Messenger of Allaah, (do you mean) the Jews and the Christians?" He
said: "Who else?" Narrated by al-Bukhaari, 1397; Muslim, 4822.
This hadeeth indicates that it is haraam to imitate the Jews and the
Christians, and that those who follow them and tread the same path as
them are criticized. Islam has reinforced this prohibition, by
describing those who imitate the kuffaar as being of them.
It was narrated that 'Abd-Allaah ibn 'Umar said: The Prophet (peaceand
blessings of Allaah be upon him) said: "Whoever imitates a people is
one of them." Narrated by Abu Dawood, 3512; classed assaheeh by
al-Albaani in Irwa' al-Ghaleel, 2691.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
This at the very least indicates that it is haraam to imitate them,
although the apparent meaning is that the one who imitates them is a
kaafir.
Iqtida' al-Siraat al-Mustaqeem, 237.
The one who imitates the kuffaar feels that inferior and defeated,
sohe hastens to make up for his feelings of inadequacy by imitating
those whom he admires.If these people were to ponder the greatness of
Islamic sharee'ah and understand how corruptis that civilization they
are running after, they would realize that they are doing wrong and
that they have forsaken something that is perfectand true for
something that is imperfect and corrupt.
Secondly:
The types of imitation which are forbidden to us are many.
Shaykh Saalih al-Fawzaan said:
The things in which the kuffaar are imitated include acts of worship,
such as imitating them in matters of shirk, such as building
(structures) over graves, building shrines and exaggerating about
them. The Prophet (peace and blessings of Allaah be upon him) said:
"May the curse of Allaah be upon the Jews and the Christians, for they
took the graves of their Prophets as places of worship." Al-Bukhaari,
425; Muslim,531. And he told us that when a righteous man among them
died, they would build a place of worship over his grave, and install
images therein, and that they were the most evil of mankind.
Al-Bukhaari, 417; Muslim, 528. Nowadays there are instances of major
shirk because of exaggerationconcerning graves, as is well known to
scholars and ordinary folk alike. The cause of that is imitation of
the Jews and Christians.
Another example is their imitation of the festivals of shirk and
bid'ah, such as birthday celebrations,whether it is the birthday of
the Prophet (peace and blessings of Allaah be upon him) or the
birthdays of presidents and kings. Or these festivals of bid'ah and
shirk may be namedafter days or weeks, such as a country's national
day or independence day, or Mother's Day, or hygieneweek, and other
days or weeks that are celebrated. All of these have come to the
Muslims from the kuffaar, for Islam has only two festivals: Eid
al-Fitr and Eid al-Adha. Anything else is bid'ah and an imitation of
the kuffaar.
From a khutbah entitled al-Hathth 'ala Mukhaalafat al-Kuffaar
(Exhortation to be distinct from the kuffaar)
In the answer to question no. 47060 we have stated that it is
forbidden to imitate the kuffaar in the clothing that is unique to
them and in the customs that are unique to them, suchas imitating them
by shaving the beard.
Thirdly:
The prohibition on imitating the kuffaar applies to their acts of
worship and the customsthat are unique to them and by which they are
distinguished, not the things that they do and invent from which we
may benefit. There is no sin on the Muslims if they share in that,
ratherthe Muslims should be in the forefront of such things.
Shaykh Ibn 'Uthaymeen said:
With regard to the phrase "imitation of the kuffaar", that does not
mean that we should notuse anything that they have manufactured. No
one says such a thing. At the time of the Prophet (peace and blessings
of Allaah be upon him) and afterwards the people used to wear clothes
made by the kuffaar anduse vessels made by them.
Imitation of the kuffaar means imitating their clothing and
appearance, and the customs that are unique to them. It does not mean
that we should notride what they ride or wear what they wear. But if
they ride in a specific way that is unique to them, then weshould not
ride in that way. If they tailor their clothes in a certain fashion
that is unique to them, we should not do likewise. But if we have cars
that are similar to theirs and fabric that is similar to theirs, there
is nothing wrong with that.
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 12, question 177.
And he said:
The definition of imitating is when the imitator does somethingthat is
unique to those whom he is imitating. Imitation of the kuffaar refers
to when a Muslim does something that is one of their unique
characteristics. With regard to that which hasbecome widespread among
the Muslims and is no longer something by which the kuffaar
aredistinguished, then this is not imitation of the kuffaar, and it is
not haraam because it is an imitation, unless it is haraam for some
other reason. What we have said is what is indicated by the meaning of
the word tashabbuh (imitation).
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 12, question 198.
In the answer to question no. 21694 you will find a detailed
discussion of the ruling on imitating the kuffaar.See question no.
43160 for further details.
Fourthly:
There are both beneficial things and harmful things in non-Muslim
civilization. We should not ignore the good things and take the
harmful things. This attitude was summed up by Shaykh al-Shanqeeti
(may Allaahhave mercy on him) whosaid:
Our attitude towards western civilization may be one of four things,
and there is no fifth:
1- Ignoring this civilization, good points and bad alike.
2- Adopting it in whole, good points and bad.
3- Adopting the bad things and not the good.
4- Adopting the good things and not the bad.
The first three are undoubtedly wrong and only one of them is
undoubtedly good, which is the last one.
Adwa' al-Bayaan, 4/382.
Fifthly:
With regard to the words of 'Abd-Allaah ibn Mas'ood (may Allaah be
pleased with him), "What the Muslims think is good is good before
Allaah", this does not refer to things that go against sharee'ah but
which may be deemed good on the basis of rational thinking. Imam
al-Shaafa'i (may Allaah have mercy on him) said:"Whoever thinks
something is good issuing a ruling." It does not refer to when one
person thinks a thing is good but the majority ofpeople do not. Rather
this phrase may be interpreted in one of two ways, both of whichare
sound:
1 – That what is meant istraditions and customs that do not go against sharee'ah
2 – That what is meant isthe proof of scholarly consensus, for the
Muslims are unanimouslyagreed that thinking a thing is good is
consensus which counts as evidence. So this thing must be good before
Allaah as well. This is what is indicated by the words, "What the
Muslims think is good."
See al-Mabsoot by al-Sarkhasi, 12/138' al-Faroosiyyah by Ibn al-Qayyim, p. 298.
These interpretations mentioned above are applicable if we take
thewords of Ibn Mas'ood (may Allaah be pleased with him) as applying
to all the Muslims in general. But from the context it seems that he
is referring to the companions of the Prophet (peace and blessings of
Allaah be upon him) only, and not others. What Ibn Mas'ood said was:
"Allaah looked into the hearts of His slaves and found that the heart
of Muhammad (peace and blessings of Allaah be upon him) was the best
of all His slaves' hearts. So He chose him for Himself and sent him
with His Message. Then He looked into the hearts of all His slaves
after the heart of Muhammad (peace and blessings of Allaah be upon
him) and He found that the hearts of his companions were the best of
all His slaves' hearts, so He made them the helpers of His Prophet,
fighting for thesake of his religion. So what the Muslims think is
good is good before Allaah and whatever the Muslims think is bad is
bad before Allaah."
Narrated by Ahmad, 3418; classed as saheeh by Shaykh al-Albaani in
Takhreej al-Tahhaawiyyah, 530.
Whatever the case, it is not correct to quote the words of Ibn Mas'ood
(may Allaah be pleased with him) as evidence for thinking as good that
which is forbidden in Islam, such as imitating the mushrikeen.
And Allaah knows best.

Dought & clear - , What is narrated about the virtue of sponsoring orphans, and the relationship of the orphan girl to the one who adopted her after she reaches puberty

If a man adopts an orphan girl, and she has no ties of kinship with
him, is this girl obliged when she grows up to observe hijab in front
of this man? What are the matters that he must bear in mind with
regard to the issue of adoption, taking into consideration the fact
that he did not give her his name? All the man wants is to attain the
reward mentioned in the hadeeth of the Prophet (blessings and peace of
Allah be upon him): "Whoever raise two girls until they reachpuberty
and get married, he and I will be like these two on the Day of
Resurrection" andhe held together two of his fingers. Narrated by
Muslim and at-Tirmidhi.
Praise be to Allaah.
Firstly:
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "Whoever takes care of two girls until they reachpuberty, he and
I will come like this on the Dayof Resurrection" – and he held his two
fingers together.
Narrated by Muslim (2631). According to a report narrated by
at-Tirmidhi (1914): "Whoever takes care of two girls, he and I will
enter Paradise like thesetwo" and he gestured with his two fingers.
The commentators interpreted the virtue mentioned in the two hadeeths
as referring to daughters and sisters. Imam Muslim narrated inthe
previous hadeeth, "Whoever takes care of two girls…" in the chapter on
"The virtue of treating daughters with kindness." And Imam at-Tirmidhi
narrated it in the chapter on "What was narrated about spending on
daughters and sisters."
The one who takes care of his daughters and sisters properly will
attain the virtue mentioned in these hadeeths, which is beingwith the
Prophet (blessings and peace of Allah be upon him) in Paradise.
But with regard to the virtue of sponsoring orphans and the great
reward for that, Muslim (2983) narrated that AbuHurayrah (may Allah be
pleased with him) said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "The one who sponsors an orphan, whether it
is a relative of his or not, he and I will be like these two in
Paradise," and Maalik pointed with his forefinger and middle finger.
An-Nawawi (may Allah have mercy on him) said:With regard to the words
"whether it is a relative of his or not", the one who is a relativeof
his is one who is related to him such as his grandfather,
mother,grandmother, brother, sister, paternal uncle, maternal uncle,
maternalaunt, paternal aunt, and other relatives. And the one who is
not a relativeis one with whom he hasno blood ties. End quote from
Sharh Muslim by an-Nawawi.
It is proven in at-Tirmidhi (1918) that Sahl ibn Sa'd (may Allah be
pleased with him) said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "I and the onewho sponsors an orphanwill be
in Paradise like these two," and he gestured with his two fingers,
meaning the forefinger and the middle finger. Classed as saheeh by
Shaykh al-Albaani in Saheeh Sunan at-Tirmidhi.
Secondly:
In the answer to question no. 126003 we discussed the issue of
adoption and said that itis of two types, permissible and forbidden.
With regard to the permissible type, it means looking after the orphan
and taking care of his affairs, without attributing the orphan to the
one who adopts.
In that answer, we also stated that when the girlreaches puberty, her
sponsor is regarded as a non-mahram to her, so itis not permissible
for herto uncover her face in front of him or to be alone with him,
but she may uphold ties with him by greeting him andasking him how he
is, in return for his kindness and generosity towards her when she was
small.
It says in Fataawa al-Lajnah ad-Daa'imah: Itis not permissible for you
to stay with this man who adopted you, and it is not permissible for
you to uncover your face in front of him, because he is a non-mahram
to you and adoption does not meanthat you are related. … But there is
nothing wrong with greeting him verbally without shaking hands,
praying for him and thanking him for his kindness.
End quote from Fataawa al-Lajnah ad-Daa'imah, 20/363-364
And Allah knows best.