The Ansaar and Us

Their sacrifices were immense and their faith stunning.
T he name of Ansaar never fails to evoke undertones of sacrifice,
submission, and love of Allaah The Most High and His Messenger and
warm sentiments of appreciation in our hearts. There is much for us to
learn from their lives. Is there something common between the Ansaar
of Madeenah and us today? I suggest: Thereis something funda­mental.
Let us look at the story of the Ansaar and reflect on our
com­monality.
The Ansaar, literally the supporters, of Madeenah,were a gift of
Allaah to Islam. Their sacrifices were immense and their faith
stunning. They believed in Islam as soon as they heard Mus'ab ibn
'Umayr recite the words of Allaah to them, and finally invited the
Messenger of Allaah to move to their township.
Poor and war torn, Yathrib, the house of grief, was an apt name for
what is now Madeenah. But Allaah hasdistinguished its people with
hearts that are pure and beautiful, and even today the generous
manners of the people ofMadeenah remind us of their hospitality to the
Beloved Messenger of Allaah. Inviting the Muslims to their land,
andgiving them protection, was tantamount to announcing war against
all the Arabs, particularly the most influential of them, the Quraysh.
The Prophet's loving but so-far non-Muslim uncle, Abbaas, warned the
Madeenans: "You should know what you are getting yourself into... you
better not take my nephew from my protection and then abandon him."
The Ansaar, of course, knew this well. Their faith-filledanswer was:
"Even of the Messenger of Allaah leadsus into the sea, we will follow
him. We will not say what the children of Israel said to Mousa: 'fight
you and your Lord, O Mousa, and we are sitting right here.'"
The Ansaar knew how to keep their word. They surprised any
estimationsof human sacrifice the world had known by how readily they
embraced their pennilessrefugee brothers—the Muhajiroon—and shared
with them all their wealth and property. When the rebellious tribeof
Banu an-Nadheer was expelled from Madeenah without a battle, the
Prophet of Allaah distributed the spoils to the poor Muhajiroon.
TheAnsaar submitted to the decision with their characteristic faith.
The sacrifice of the Ansaar and their preference for their immigrant
brothers at their own expense won them applause even fromthe Lord of
seven heavens, and Allaah, Said what means: "And [also for] those who
were settled in al-Madeenah and [adopted] the faith before them. They
love those who emigrated to them and find not any want in their
breasts of what the emigrants weregiven but give [them] preference
over themselves, even though they are in privation. Andwhoever is
protected from the stinginess of his soul – it is those who will be
the successful." [Quran59:9]
However, the strongest test of the Ansaar was yetto come. The conquest
of Makkah brought a large number of Makkans and other Arab tribes into
Islam. Among them were honorable chiefs and influential leaders who
likely felt they had lost the battle against Islam even though they
had embraced Islam. When the battle of Hunayn followed and more
spoilsof war were secured, the Prophet sought to attract and soften
the hearts of these new-Muslims by giving them the majority of the
spoils, while some went to the poor Muhajoroon, but nothing to the
Ansaar.
The Ansaar were hurt. Did this mean that the Prophet was now going to
forget them, now that has regained his own city, and was he going to
turn his back to them? Why were they deprived of their share ofthe
spoils? Rumors started to go around. Hassan ibn Thaabit, the poet of
the Ansar recited lines of poetry that mean: "Go to the Prophet and
say you are the best among all human beings. Why should you invite
Sulaim tribe to take a share of war spoils although they are mere
Muhajiroon while you deprived the Ansaar who gave shelter, support and
help to Muhajiroon."
We will let Abu Sa'eed al-Khudri, an Ansaari, give the account, as
reported by Ibn Is'haaq:
The leader of the Ansaar, Sa'd ibn 'Ubaadah went immediately to the
Prophet and said, "O Messenger of Allaah, this group of the Ansaar are
displeased with what youdid with the spoils of war. You have
distributed war booty among your people, and have given generous
portions to the Arab tribes, but you did not give the Ansaar
anything." The Prophet asked him, "What is your opinion about it?"
Sa'd answered with the same bluntness, "I am butone of my people."The
Prophet asked him to gather the Ansaar.
The Ansaar were gathered, and no one else but them was allowed in the
meeting. The Messenger of Allaah said, "O Ansaar, I heardthat an
incident that happened recently made you feel ill at ease.... Now, did
I not find you ignorant and guided you to the way of Allaah? Did I not
find you poor and Allaah enriched you of His bounty? Did I not find
you enemies and Allaah joined your hearts together?"
They answered, "Indeed, Allaah and His Prophet are far more generous
and better."
The Prophet then said, "Don't you have anything to say, O Ansaar?"
They answered, "There is nothing to be said but that Allaah and His
Prophet have the grace and bounty."
The Prophet then said, "By Allaah, you could have said—and if you did,
you would have been truthful and acknowledged—We believed in you at a
time when all called you a liar.We supported you at a time when you
were frustrated. We gave you our money at a time when you were poor
andwe even sheltered you at a time when you were homeless. O Ansaar,
are you upset for a thing so trivial and worldly that I gave to some
people so as to join their hearts to Islam and left you out of it,
believing that your Islam sufficed you? Is it not enough for you that
the rest of the people willgo home with a sheep or a camel, whereas
you willreturn with the Messenger of Allaah? By Allaah in Whose Hands
is Muhammad's soul, you return with a better thing than they went home
with. If not for the migration, I would ratherhave been one of the
Ansaar. If the people moved in one way, and the Ansaar moved the other
way, I would choose the way of the Ansaar. O Allaah, do have mercy on
the Ansaar, their children, and their children's children."
By the time the Prophet concluded his words, their beards were wet
with tears, for the words of the beloved Prophet filled their hearts
withtranquility and enriched their souls. All of them cried out, "It
is enough for us to have the Messenger of Allaah as our reward!"
This is precisely what is common between the Ansaar and us: "It is
enough for us to have the Messenger of Allaah as our reward! As
Muslims, we are oppressed, suspected andharassed in the world; we have
inherited none of the glorious riches or powerful empires of early
Islam. We get no booty for being Muslims, no worldly glory, and no
advantages. Still, we are to struggle in the path of Allaah, sacrifice
in His way, trusting that "He never fails His promise," while nothing
is on our side... except Allaah and His Messenger!

Al-Hasan Al-Basri - Biography

He was one of the most renowned tabi`een (the generation after the
death of the Prophet ) and prominent figures of his time. He was a
jurist and a scholar. He was a pious and devout person. He was famous
for his eloquence, inspiring speeches, wisdom, asceticism, and deep
knowledge. He is the revered tabi`ee and the scholar of the people of
Basrah, Abu Sa`eed Al-Hasan Ibn Abi Al-Hasan Ibn Yasaar Al-Basri .
Birth and early years
Al-Hasan Al-Basri was born in Al-Madeenah in 21 A .H., 642 A .C.
during the caliphate of the leaderof the Believers, `Umar Ibn
Al-Khattaab . Both his parents were slaves. His father became a
prisoner of war when the Muslims conquered Misaan, an area between
Basrah and Waasit in Iraq . His father embraced Islam and lived
inAl-Madeenah where he married a bondwoman called Khayyirah who was
the maid-slave of Umm Salamh the wife of the Prophet . The Mother of
the Believers, Umm Salamah freed Khayyirah after she gave birth to her
son Al-Hasan.
Al-Hasan spent his early years with his family in Waadi Al-Qura
nearAl-Madeenah. Before he was fourteen years old, he managed to
memorize the Glorious Quran. He also learnt reading, writing, and some
mathematics. He heardmany sayings of the Companions of the Prophet and
he used tolisten to the leader of the Believers, `Uthmaan Ibn `Affaan
whenever he delivered the Friday sermon. Al-Hasan was fourteen years
old at that time.
Moving to Basrah and seeking knowledge
When he was fifteen years old, Al-Hasan moved to Basrah Iraq in 36 A
.H., 656 A .C. He began learning jurisprudence, Hadeeth, and the
Arabic language at the hands of a large number of the companions of
the Prophet who were living in Basrah at that time. His tutor for the
recitation of the Glorious Quran was Hattaan Ibn `Abdullaah
Ar-Riqashiwhile his tutor for the methodology of delivering sermons,
religious speeches, and recounting religious tales, was Ibn Surayyi`
At-Tameemi, the poet.
Delivering sermons and recounting religious tales appealed to Al-Hasan
and he tooka place in the mosque of Al-Basrah to teach people. Many
story tellers back then tended to exaggerate. They were all bannedfrom
telling religious tales in the mosque of Al-Basrah except for Al-Hasan
who adopted a differentmethodology. He used to talk about the life
after death, reminding people of death, drawing their attention to the
religious and moral defects they may have, and how they could overcome
them according to what he had learnt from the Book of Allaah, the
Sunnah of the Prophet , and the revered companions .
His classes
Al-Hasan Al-Basri had a large classin the mosque of Al-Basrah in which
he taught people the Prophetic Hadeeth, jurisprudence,the Glorious
Quran, the Arabic language, and rhetoric. He also conducted a special
class in his house to teach people about asceticism and deliver
touching speeches.
Al-Hasan was one of the most knowledgeable people on jurisprudence and
the lawful and unlawful acts. He loved the religion of Allaah and he
was a pious man who used to refrain from committing any illegal act.
He adhered to the straight path in all his affairs. He shouldered the
responsibility of guiding and advising people to save his society from
the deviations and aberrations that were beginning to prevail.
Al-Hasan Al-Basri adopted the doctrine of the companions. He was
their student and he had the pleasure of accompanying them. He was
influenced by their methodology and he steered their course.
The judge of Al-Basrah
Al-Hasan Al-Basri used to frequently advise the rulers and governors
and he never feared anybody except Allaah. He was especially
well-known in the last years of the reign of the Umayyadcaliph,
Mu`aawyah Ibn Abi Sufyaan . Al-Hasan lived in Iraq when Al-Hajjaaj Ibn
Yoosuf Ath-Thaqafi was the ruler and Al-Hasan used to severely
criticizeAl-Hajjaaj's harsh policies.
Al-Hasan Al-Basri was a close friend of the Rightly-Guided Umayyad
Caliph, `Umar Ibn `Abdul-`Azeez who loved himvery much and used to
consult him in some affairs related to administering the Muslim State.
Al-Hasan became the judge of Al-Basrah in 102 A .H., 720 A .C.
andperformed this role on a voluntary basis.
The character of the Imam
Imaam Al-Hasan Al-Basri was a peerless scholar with vast knowledge. He
was eloquent and an ascetic and pious worshipper who used to fast many
voluntary days. When he recited the Glorious Quran, he would weep
until his tears flowed down his cheeks reflecting the extent to which
he was deeply influenced by the Holy Book. He was also a courageous
fighter who loved to perform Jihaad in the way of Allaah. Whenever
Al-Muhallab Ibn Abi Sufrah fought the polytheists,he used to put him
in the front line. Al-Hasan was greatly admired and esteemed by his
contemporary scholars.
Abu Burdah said: "I have never seen a man who did not accompany the
companions of the Prophet yet resembled them, like this scholar
(meaning Al-Hasan)."
Abu Qataadah Al-`Adawi said:"Follow this scholar, for I have never
seen a man who had similar opinions to `Umar Ibn Al-Khattaab except
him."
Abu Qataadah also said: "Al-HasanAl-Basri was one of the most
knowledgeable people on the lawful and unlawful acts."
Humayd and Yoonus Ibn `Ubayd said: "We have never seen a man more
decent and courteous than Al-Hasan Al-Basri."
They also said: "We have seen many jurists, but none was more
knowledgeable than Al-Hasan Al-Basri."
`Awf said: "I have never seen a man who knows more about the way
leading to Paradise except Al-Hasan."
Some of Al-Hasan's sayings
Al-Hasan Al-Basri was a wise, eloquent man whose words werejust like
pearls. For example, he said: "Son of Adam, you are no more than a few
days. Whenever a day passes, a part of you has gone."
He also said: "Son of Adam, never please anybody if this entails the
Wrath of Allaah. Never obey anybody if this entails disobedience to
Allaah. Never thank anybody for something which Allaah granted you.
Never blame anybody for something which Allaah did not grant you.
Allaah created people and they steer the course pre-determined for
them. Whoever thinks that extra care and interest will increase his
provisions, let him try such extra care and interest inincreasing his
life span, changing his color, or increasing the size ofhis limbs and
build!"
H e also said: "Whoever gives money undeserved high esteem, Allaah
will humiliate him."
His death
Al-Hasan Al-Basri died on the first of Rajab, which was a Thursday
night, 110 A .H., 728 A .C. His funeral was attended by a large number
of people. Before his death, he stated that the following should be
written down in his will:
This is what Al-Hasan Ibn Abi Al-Hasan believes: He testifies that
none is worthy of being worshiped but Allaah and that Muhammad is the
Messenger of Allaah. Whoever sincerely believesin this upon his death
will enter Paradise ."

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Why does Allaah not call Himself al-Mutakallim (the Speaker)?. - Names and Attributes of Allaah -

Why does Allaah not call Himself al-Mutakallim (the Speaker), as He speaks?.
Praise be to Allaah.
In order to make it clearer, we could word the question differently and say:
Is it permissible to derivefrom the attributes and actions of Allaah
that He has confirmed for Himself names for Him by which He may be
called and by which His slaves may call upon Him, and which may be
added to the list of His names so as to attain thereward mentioned in
the hadeeth of the Prophet (peace and blessings of Allaah be upon him)
"Allaah has ninety-nine names. Whoever memorizes them will enter
Paradise" Narrated by al-Bukhaari (2736) and Muslim (2677), or are
there guidelines concerning the derivation of His names from His
attributes and actions?
It is essential first of all to ascribe wisdom to Allaah, may He be
exalted, for He is absolutely perfect, and He is to be named and
described in a manner that is befitting to Him. People should be
guidedby that which He has told them in His Book of His perfection,
majesty and might; to Him all things return and He hasgreat wisdom.
But we shall try to understand His names and attributes based on what
is mentioned in the Qur'aan and Sunnah,and ponder that so that we
might derive some guidelines for defining His most beautiful names.
The scholars differed concerning that which the brother asked
about,which let them to differ concerning the number of the beautiful
names of Allaah and definition of guidelines concerningthem. Some of
them regarded it as the matterof worship only, in which there is no
room for ijtihaad and qiyaas (analogy), as was the view of Ibn Hazm.
Some of them were very lenient about this matterand allowed calling
Allaah by names such as al-Mutakallim (the Speaker), al-Mureed
(theWiller) and every other word by which Allaah is described in the
Qur'aan and Sunnah. This was the view of Ibn al-'Arabi al-Maaliki and
others.
Some scholars took a middle approach; they studied the reports of the
divine names and found that if an attribute implied a senseof praise
only and could not be taken as implyingimperfection or fault in any
way, such as hearingand sight, then in the texts names were derived
from it, so Allaahcalled Himself al-Samee' (the All-Hearing) and
al-Baseer (the All-Seeing).
But if an attribute could be taken as implying imperfection in some
way, such as speaking, for example, as speakingmay include lying,
wrongdoing and other bad meanings, in which case it is a shortcoming
and silence is preferable to it, so we do not find a divine name that
is derived from this attribute, so we do not find that one of the
names of Allaah is al-Mutakallim (the Speaker).
This was the view of the great scholar Ibn Taymiyah and his student
Ibn al-Qayyim, and it is the view of most of our contemporary
scholars.
Ibn Taymiyah (may Allaah have mercy on him) said in Sharh al-'Aqeedah
al-Isfahaaniyyah (1/19-20):
As for calling Allaah, mayHe be exalted, Mureed (Willer) and
Mutakallim (Speaker),
These two names are notmentioned in the Qur'aan, or among the well
known divine names. Their meanings are true, but the well known divine
names arethose by which Allaah may be called upon, and are mentioned
in the Qur'aan and Sunnah, and which imply perfection and praise in
and of themselves.
Knowledge, power, mercy and so on are in and of themselves
praiseworthy attributes, and the names which point to them are
praiseworthy names.
As for speech and will, they may be divided intopraiseworthy types
such as truthfulness and justice, and blameworthy types such as
wrongdoing and lying. Allaah can only be described in praiseworthy
terms, not blameworthy ones, hence His names do not include
al-Mutakallim (the Speaker) or al-Mureed (the Willer). End quote.
He also (may Allaah have mercy on him) said in Bayaan Talbees
al-Jahamiyyah (2/10-11):
Allaah has the most beautiful names, by which He has called Himself,
and has revealed them in His Book and taught to whomever He willed
among His creation, suchas al-Haqq (the Truth), al-'Aleem (the
All-Knowing), al-Raheem (the Most Merciful), al-Hakeem (the Most
Wise), al-Awwaal (the First), al-Aakhir (the last),al-'Aliy (the Most
High), al-'Azeem (the Almighty),al-Kabeer (the Most Great) and so on.
All of these names are names of praise which indicate praiseworthy
meaning, and have no blameworthy meaning. To Allaah belong the most
beautiful names, and He is perfect in all ways. Names which are more
general in meaning and may be applied to both good and bad things are
not found among the beautiful names of Allaah. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said in Mukhtasar
al-Sawaa'iq (2/34):
The names of Allaah does not include al-Mureed (the Willer),
al-Mutakallim (the speaker), al-Faa'il (the Doer) or al-Saani' (the
Manufacturer), because these names may apply to both good and bad.
Rather He is described bypraiseworthy names such as al-Haleem (the
Forbearing), al-Hakeem (the Most Wise), al-'Azeez(the Almighty), the
One Who does what He wills. End quote.
He also (may Allaah have mercy on him) said in Madaarij al-Saalikeen
(3/415-416):
That which may carry meanings of both perfection and imperfection is
not included among the divine names, such as al-shay' (thing) and
ma'loom (known). HenceHe is not called al-Mureed (the Willer)
oral-Mutakallim (the Speaker), because these names may carry good and
bad meanings. This is based on subtle understanding of the divine
names and attributes, so think about it. And Allaah is the Source of
strength. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in Sharh
al-Waasitiyyah (1/86):
Hence Allaah did not call Himself al-Mutakallim (the Speaker),
although He speaks, because speech may be good or bad, and it may be
neither good nor bad. Evil cannot be attributedto Allaah, and idle
speech cannot be attributed to Him either, because it is foolishness;
only good can be attributed to Him. Hence He did not call Himself
al-Mutakallim (the Speaker), because the names are as Allaah has
ascribed to Himself. Allaah says (interpretation of the meaning): "And
(all) the Most Beautiful Names belong to Allaah" [al-'A'raaf 7:180].
They do not include anything that suggests imperfection. End quote.
See also the answer to question no. 39803 and 48964 .
For more information please see the book Mu'taqad Ahl al-Sunnah
wa'l-Jamaa'ah fi Asma' Allaah al-Husna by Dr Muhammad ibn Khaleefah
al-Tameemi (50-59).
And Allaah knows best.

Can Allaah be described as hesitating?. - Names and Attributes of Allaah -

What is the meaning of the words "I do not hesitate about anything…"
in the hadeeth qudsi?Does our Lord, may He be glorified and
exalted,hesitate? How can we answer those who say that it cannot be
true that Allaah hesitates?.
Praise be to Allaah.
Al-Bukhaari (6502) narrated that Abu Hurayrah (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "Whosoever shows enmity to someone devoted to Me, I
shall be at war with him. My slave draws not near to Me with anything
more loved by Me than the religious duties I have enjoined upon him,
and My slave continues to draw near to Me with supererogatory works
sothat I shall love him. When I love him I am his hearing with which
he hears, his seeing with which he sees, his hand with which he
strikes and his foot with which he walks. Were he to ask[something] of
Me, I would surely give it to him, and were he to ask Me for refuge, I
would surely grant him it. I do not hesitate about anything as much as
I hesitate about [seizing] the soul of My faithful slave: he hates
death and I hate hurting him."
The hesitation mentioned in the hadeeth is hesitation in taking the
soul of the believer, out of mercy and compassion towardshim, and out
of love for him, because he hates death and his Lord, may He be
exalted, hates hurting him.
This is not like the hesitation of created beings, which stems from
doubt about one's ability or the rightness of the action.
Hence we must clearly define the way in which Allaah hesitates, which
isthat He hesitates to take the soul of the believer, which is what is
mentioned in the text, but Allaah cannot be described as hesitating in
general terms, which would include all kinds of hesitation due to
inability and imperfection, which cannot be attributed to Allaah.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: In the
hadeeth "Whosoevershows enmity to someone devoted to Me…", at the end
of the hadeeth Allaah, may He be glorified and exalted,says "I do not
hesitate about anything as much as I hesitate about [seizing] the soul
of My faithful slave". Does this mean that Allaah may bedescribed as
hesitant? How can we understand this issue?
He replied: It is not permissible to describe Allaah as hesitant in
general terms, because Allaah has mentioned hesitation with regard to
this matter: "I do not hesitate about anything as much as I hesitate
about [seizing] the soul of My faithful slave". Thishesitation is not
due to uncertainty as to whether this thing is right or not, or
uncertainty as to whether He is able to do this thing; rather it is
because of mercy and compassion towards thisbelieving slave. Hence
Hesays in the same hadeeth: "he hates death and I hate hurtinghim."
This does not mean that Allaah can be described as being hesitant
about His power or His knowledge, unlike the human being who hesitates
when he wantsto do something, either because he is uncertain about the
outcome or whether it is right, or because he is uncertain about his
ability to do it. But this does not apply to the Lord, may He be
glorified and exalted. End quote from Liqaa'aat al-Baab il-Maftooh
(59/12).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
about what is meant by Allaah hesitating in this hadeeth.
He replied: This hadeeth was narrated by al-Bukhaari from Abu
Hurayrah, and it is one of the noblest hadeeth that has been narrated
concerning the attributes of the awliya' (close friends of Allaah).
One group rejected this word and said that Allaah cannot be described
as hesitating, and it is only the one who does not know the
consequences who hesitates, and Allaah knows best about the
consequences. And someof them said: It probably means that His action
may be described as hesitant but He is not hesitant.
But in fact the words of His Messenger are true and no one knows
Allaah better than His Messenger or was more sincere towards his ummah
than him, or more eloquent or better at explaining things. Once this
is understood, we may say that those who try to be clever and who deny
it are among those who have gone farthest astray, and they among the
most ignorant of people and the most lacking in proper etiquette.
Indeed, they should be rebuked and punished, and the words of the
Messenger of Allaah (peace and blessings of Allaah be upon him) should
be protected from false interpretations and corrupt beliefs. But if
one of us hesitates because he does not know what the consequences
will be, then hesitation in the case of Allaah is differentto this
type of hesitation,because there is nothinglike unto Allaah, either in
His Essence or His attributes or His actions. Moreover, hesitation is
not only because one does not know what the consequences will be,
because one of us may hesitate because he is unsure of the
consequences or because of weighing thepros and cons when choosing one
of two options, so he may want to do something because of the
interests it serves, but he may not want to do it because of its
negative consequences, not because he is unaware of the pros and cons
of aparticular action.
This is like when a sick person wants to take his bitter medicine, and
when the believer wantsto do righteous deeds that one may dislike. In
al-Saheeh it says: "Hell has been surrounded with desirable things,
and Paradise has been surrounded with unpleasant things." And Allaah
says (interpretation of the meaning): "Jihaad (holy fighting in
Allaah's Cause) is ordained for you (Muslims) though you dislike it…"
[al-Baqarah 2:216].
Thus we may understandthe word hesitate that is mentioned in this
hadeeth qudsi. Allaah says "My slave continues to draw near to Me with
supererogatory works sothat I shall love him." Such a person becomes
beloved to Allaah and loves Him, and he draws closer to Him first of
all by doing obligatory deeds which Allaah loves, then he strives to
do naafil deeds that Allaah loves and loves those who do them, so he
does all that he can ofwhat Allaah loves, therefore Allaah loves him.
The Lord does not like toharm His slave and beloved one. … But Allaah,
may He be glorified and exalted, has decreed death, and everything
that He has decreed He wills and it must inevitably come to pass. So
the Lord wills that he should die because of His decree, yet He still
dislikes hurting His slave, which refers to the pain involved in
death. So death becomes something which Allaah wants for one reason
and dislikes for another reason, which is what is meant by hesitating,
when a thing is wanted for one reason and disliked for another. Oneof
the two will inevitablyprevail, just as the divinedecree that death
must occur will prevail, although Allaah dislikes hurting His slave,
and Hiswill that the believer whom He loves and dislikes hurting must
dieis not like His will that the kaafir whom He hates and wants to
hurt must die. End quote from Majmoo' al-Fataawa (18/129).
And Allaah knows best.