[Audio] A Warning Against Thanksgiving / by Moosaa Richardson

Check this out on Chirbit al-Masjid al-Awwal The First Muslim Mosque of Pittsburgh /A khutbah given by our brother Abul ‘Abbaas Moosaa Richardson on 29 Muharram 1436 A.H. (November 21, 2014)/ http://firstmuslimmosque.com/

[Audio] The Realities Of Christmas / by Abu Hakeem

Check this out on Chirbit Courtesy of: http://www.salafisounds.com/


Christmas:

http://en.wikipedia.org/wiki/Christmas

Shaykh Saalih al-Fowzaan on how to use the index finger during the tashahhud

Question:

Oh Shaykh could you please explain to me how I should use the sabaabah in the salah (how to use the index finger during the tashahhud).

Answer:

Naam, sabaabah (index finger) in the salah should be raised when you mention the name of Allaah, or when you make du’a (1) (the supplication during tashahhud), you raise it as sign of tawheed (oneness of Allaah).

The Shaykh was then asked:

Some people oh Shaykh raise and continuously move their sabaabah until the end of the salah?  

The Shaykh replies: 

Naam, this is because some people believe this (from a hadeeth) or the likes that it most be moved (continuously) (2), because it is severe against the shaytaan (the devil). But the most correct opinion (3), and Allaah knows best, is that he does not move it, he just raises it and does not move it. And this is the sign of tawheed. 

فتاوى على الهواء (fatawaa live on air)

Date: 18/05/2011

Transcribed by Eesa Ibn Roy

Source:  How to Use Index Finger in Salah

________

Footnote:

(1) Sa’d  ibn Abi Waqqas (radiyallaahu anhu) narrated: “ The Messenger of Allah (sallallaahu alayhi wa sallam) passed by me when I was supplicating with my fingers and he said: “Use only one, Use only one” and he pointed with his forefinger.

Collected by Abu Dawud (1499), An-Nasa’i (1273)  Al-Albaani (raheemahuallaah) graded this hadeeth as being Saheeh.

(2) This is the opinion of Shaykh Al-Albaani (raheemahuallaah) and others, based upon the hadeeth of Waa’il bin Hujr (radiyallaahu anhu) An-Nasa’i (1268), see Al-Albaani's Sifat Salat-an-Nabee (sallallaahu alayhi wa sallam)(The Prophets Prayer Described). 

(3) This is the also the opinion of Shaykh Muqbil (raheemahuallaah) who said the hadeeth that mentions ”I saw him moving it” is shaadh (irregular), see as-Sahih al-Musnad’ (2/265). 

Shaykh al-`Uthaymeen (raheemahuallaah) was asked about moving the finger in Salah:

Question:

I have heard that drawing the thumb against the middle finger and extending the forefinger and moving it is harsher for the devil then being struck with iron ... to what extent is this narration correct?

Answer:

I do not know anything of this narration, but it is lawful for a person to clench the little finger and the ring finger and to make a circle with the thumb and the middle finger and to point with the middle finger while he is supplicating.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah Vol. 2 Page 208

Source:  Moving the Finger in Tashahhud

Allaah hu Aalim.

Q 1: What is the difference between major Shirk and minor Shirk in terms of their definitions and rulings?

(Part No. 1; Page No. 744) 

(Part No. 1; Page No. 745) 

 Major Shirk 

(Part No. 1; Page No. 746) 

The first question of Fatwa no. 1653 

Q 1: What is the difference between major Shirk and minor Shirk in terms of their definitions and rulings?

 A: Major Shirk is: (i) Regarding anything equal to Allah, in terms of His Names and Attributes, such as by calling them by the Names or the Attributes of Allah. Allah (Exalted be He) says: And (all) the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. The forms of heresy in relation to Allah's Names include naming others by His Personal Names and Attributes. (ii) Regarding others as equal to Allah (Exalted be He) in terms of `Ibadah (worship) and humbling oneself to other than Him, such as: the sun, the moon, a prophet, an angel, or a pious person, as well as trying to get closer to them through performing Salah (Prayer), seeking succor in times of adversity or suffering, seeking help in bringing benefit; supplicating to the dead or absent beings to relief distress or to meet requests, and other such acts that are the province of Allah (Glorified be He). Practicing any of these or similar acts is worshipping other than Allah, and is considered to be Shirk. Allah (Exalted be He) says: Say (O Muhammad صلى الله عليه وسلم): "I am only a man like you. It has been revealed to me that your Ilâh (God) is One Ilâh (God - i.e. Allâh). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."

(Part No. 1; Page No. 747) 

There are many similar Ayahs (Qur'anic verses) on Tawhid-ul-Ibadah (Oneness of Worship). (iii) Regarding anything as being equal to Allah in terms of their legislation, accepting the laws and judgments of other than Allah, agreeing with their rulings on the lawful and prohibited, out of reverence and veneration, and resorting to them in judging and resolving the disputes. Add to this believing that a law other than that of Allah is effective in litigation or deeming what is permissible, even if it is not regarded as a religion. In this concern, Allah (Exalted be He) talks about the Jews and the Christians: They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurât (Torah) and the Injeel (Gospel)] to worship none but One Ilâh (God - Allâh) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)." There are similar Ayahs and Hadiths on the grave sin of agreeing with laws other than the Laws of Allah or abandoning the Law of Allah in favor of positive law or tribal customs, or the like. These are the three types of major Shirk and if anyone commits any of them, they will be an apostate who is taken outside the Din (religion) of Islam. If this happens, they will not be able to have Janazah (Funeral) Prayer performed for them if they die, nor will they be buried in the Muslim graveyard, Muslims will not be able to inherit from them - instead their property will be given to Bayt-ul-Mal (Muslim public treasury) - nor will Muslims be able to eat meat from animals they slaughter. The ruling on them is that they should be executed by the Muslim ruler, unless they perform Tawbah (repentance to Allah) before they are executed. If they do this, their Tawbah will be accepted, they will not be executed, and they will be treated as a Muslim again.

(Part No. 1; Page No. 748)

 As for minor Shirk, this refers to all that is prohibited by the Shari`ah (Islamic law) to block the means that may lead to major Shirk and these are described as Shirk in the religious texts. This includes swearing by other than Allah, as this is seen as a way leading to major Shirk. Therefore, the Prophet (peace be upon him) forbade swearing by other than Allah. It was authentically reported that he (peace be upon him) said: Allah forbids you to swear by your fathers. Anyone who has to take an oath should swear by Allah or be silent. In fact, the Prophet (peace be upon him) called it an act of Shirk. Ibn `Umar (may Allah be pleased with them both) narrated that the Prophet (peace be upon him) said: Anyone who swears by other than Allah has committed Shirk. (Related by Ahmad, Al-Tirmidhy, and Al-Hakim with a good Isnad (chain of narrators)) Swearing by other than Allah involves exceeding the proper bounds in revering other than Allah, and the result of this could lead a person to major Shirk. Other examples of minor Shirk include common expressions used by many Muslims, such as: "Ma sha' Allah wa shi'ta (What Allah wills and you will)," "Lawla Allah wa anta... (But for Allah and you...)," and similar sayings. The Prophet (peace be upon him) prohibited these sayings and guided those who say them to say instead: "Ma sha' Allah wahdahu (What Allah Alone wills)" or "Ma sha' Allah, thumma shi'ta (What Allah wills, and then you will)." This is a way to block the means to major Shirk and the belief that other than Allah shares with Him the will to determine the occurrences and events of the universe. Other prohibited sayings are: "Tawakaltu `ala Allah wa `alayka (I rely on Allah and on you)" and "Lawla siyahu ad-dik or al-bat, la suriqa al-mata` (But for the crowing of the cock or the (quacking of the) duck, the property would have been stolen)." Another example is Riya' (showing-off), such as when performing acts of `Ibadah by elongating Salah sometimes so that it will be seen

(Part No. 1; Page No. 749) 

by people or raising the voice when reciting the Qur'an or performing Dhikr (Remembrance of Allah) to be heard and praised by people. It was related by Imam Ahmad, with a Sanad (chain of narrators) that is Hasan (it contains a narrator with weak exactitude, but is free from eccentricity or blemish) on the authority of Mahmud ibn Labid (may Allah be pleased with him) who narrated that the Messenger of Allah (peace be upon him) said: What I fear most for my Ummah (nation) is the minor Shirk of Riya'. If someone never performs acts of worship without Riya' and otherwise does not perform Salah, Sawm (Fasting), Dhikr, nor recite the Qur'an, they are committing major Shirk and are one of the hypocrites about whom Allah says: Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little. (They are) swaying between this and that, belonging neither to these nor to those up to where Allah says: Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allâh, and purify their religion for Allâh (by worshipping none but Allâh, and do good for Allâh’s sake only, not to show off), then they will be with the believers. And Allâh will grant the believers a great reward. He then confirmed this in a Hadith Qudsy (Revelation from Allah in the Prophet's words): I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me. (Related by Muslim in his Sahih [Book of Authentic Hadith])

Committing an act of minor Shirk does not take a person out of Islam, but it is regarded as the second most major sin, next to major Shirk. That is why `Abdullah ibn Mas`ud said,

(Part No. 1; Page No. 750)

"Lying when swearing by Allah is better to me than someone honestly swearing by other than Him." Consequently, the ruling on someone who commits minor Shirk is that they are treated like a Muslim; their family inherit from them and they inherit from their family according to what is laid down in the Shari`ah; if they die, Muslims will perform the Janazah Prayer for them and bury them in the Muslim graveyard; and Muslims will also eat the meat from an animal they slaughter, and so on, according to the other Islamic rulings. They will not stay eternally in the Fire if they do go into it, just like any sinner who committed a major sin, according to Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim mainstream) and contrary to the views of the Kawarij (a separatist Islamic sect claiming that those who commit major sins are disbelievers) and Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief).

May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta' 

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Riya

[Audio] Dispelling The Darkness of Jabahat an-Nusra and ISIS / by Shaykh Muhammad Ramzaan al-Haajiree

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[Audio] How to Maximize the Benefit in Ramadhaan / by Shaykh Fawaaz al-Madkhalee

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[Audio] Ramadhaan: An Opportunity For Immense Reward / by Shaykh `Abdullah an-Najmi

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[Audio] The Eminence of Fasting and Its Benefit to The Muslim in This Life and The Next / by Shaykh `Ali ar-Razihi

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[Audio] The Sunan and Bidaa of Ramadhaan / by Shaykh Muhammad al-Imaam

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[Audio] The Salaf in Ramadhaan / by Shaykh Muhammad Ibn Zayd al-Madkhalee

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[Audio] Ramadhaan, The Ideal Time to Achieve Taqwa / by Shaykh `Uthmaan as-Saalimee

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[Audio] The Evil Reality Of Freemasonry / by Shaykh `Ali al-Waseefi

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[Audio] Preparation For The Blessed Month of Ramadhaan - The Obligation of The Muslim Towards The Month of Fasting / by Shaykh Fu'ad al-'Amri

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[Audio] Preparation For The Blessed Month of Ramadhaan - Ramadhaan Is Upon Us / by Shaykh 'Arafat al-Muhammady

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[Arabic Audio] Excliusive Sitting Shaykh`s Adil Mansoor, Ahmad Bazmool & Mustafa Mubram - 18-07-1435 - Masjid Uthmaan bin Madhoon, Jeddah

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[Audio] Q&A Cultivating A Salafi Home / by Abu Idrees Muhammad

Check this out on Chirbit A talk for the Family / Courtesy of: http://www.learnaboutislam.co.uk/

[Audio] Cultivating A Salafi Home / by Abu Idrees Muhammad

Check this out on Chirbit A talk for the Family / Courtesy of: http://www.learnaboutislam.co.uk/

[Audio] The Dawah Is In Need of Real Men / by Shaykh Ahmad Shamlaan

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[Audio] Restrain yourself / by Abu Muhammad Redouane al-Maghribee

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Closing the Eyes During Salah / by Shaykh Saalih al - Fawzaan

Question: 

O noble Shaykh may Allah preserve you.

This man prays and looks towards the ma'kaan (place) of sujud (prostration), and
when he doesn't close his eyes (during the prayer) he loses 75% of his khushu'
(concentration), so what is your advice to this man may Allah preserve you?

Shaykh Saalih al - Fawzaan:

So he knows the levels of khushu' (concentration)?

What kind of talk is this?!

He can start by looking at the direction of sujud (prostration) like the 'ulama
(scholars) has mentioned, and that is enough. (1)

Al-khushu' (the concentration) is not by closing the eyes, but rather it is something
that Allah puts in the heart.

Shaykh Saalih al - Fawzaan (hafithahuAllaah)

Transcribed by Eesa ibn Roy
(slightly edited from original)

Source: Closing the Eyes

________________________

(1) Concerning Ru'koo:

Q: “Where does the one praying look during rukoo’ (bowing)?”

Shaikh al-Albaani:

“He is not obliged to look at a certain spot like he should when he is standing and when he is sitting for the tashahhud: so when he is standing, he looks at the place of his prostration, and when he is sitting during the tashahhud, he looks at his (right index) finger. But during the rukoo’, there isn’t a specific spot toward which we were commanded to look, so the matter is unrestricted.”

al-mutafarriqaat 1/8

asaheeha translations

Allaahu Aalim

[Audio] Advice to The Seeker of Knowledge / by Shaykh `Abdul`Azeez al-Bura`ee

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[Audio] When The Fitnah Rages Seek Sanctuary / by Ash-Shaykh Muhammad ibn `AbdulWahhab al-Wasaabee

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Judging prohibitory sentence as only conveying undesirability and the imperative one as only expressing desirability (Principles of Fiqh)

(Part No. 5; Page No. 7)

The second question of Fatwa no. 4221

Q: At times, a prohibitive statement merely indicates undesirability and an imperative statement may only indicate desirability. How is the intended meaning determined? For example, many religious texts express the prohibition of building, sitting, writing, treading, or leaning against graves. However, Imam Ahmad maintains that these acts are only undesirable (refer to "Zad Al-Mustaqna`", Chapter on Funerals). Similarly, menstruating and unmarried women's attendance at the religious celebration of the two Feasts is only desirable according to the commentator of "`Umdat Al-Ahkam", not obligatory.

A: All Praise is due to Allah Alone. Peace and blessings be upon His Messenger, his family, and Companions! To commence: The standard of judging these statements depends on the contexts related to commandments and prohibitions. If no presumptive evidence exists to turn the imperative into desirable or the prohibitory into merely undesirable, then the basic rule is that imperative statements indicate obligation and prohibitory statements denote the unlawful. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

  The Permanent Committee for Scholarly Research and Ifta'

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Principles of Fiqh

[Audio] An Open Enemy / by Abu Dihyah Dawud Adeeb

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[Audio] How to Deal with Peoples Harms and Negativity / by Abu Suhailah Umar Quinn

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[Audio] Bio of Shaykh Zayd Al-Madkhalee / by Shaykh Muhammad Akoor

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إِنَّ الصَّلاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَوْقُوتاً / خطبة الجمعة 27-05-1435هـ/ العلم ــ الشيخ صالح الفوزان حفظه الله

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Nahy for Tahrim and a Nahy for Nadb (Principles of Fiqh)

(Part No. 5; Page No. 6)

Nahy

The fifth question of Fatwa no. 8241

Q: In reference to the Prophet's (peace be upon him) Hadith When I command you to do anything, do as much of it as is within your capability; when I forbid you to do anything, stay away from it, is it true that there are levels of Nahy indicating how serious it is to do or not to do something, including Nahy Tahrim (forbidding something due to its being prohibited, Nahy Takrim (forbidding something for the sake of reaching perfection) Nahy Tanzih (forbidding something despite its close proximity to being lawful), Nahy Nadb (forbiddance denoting recommendation not to do something but no strict prohibition), and the like? Another example is the Hadith narrated in Sahih Al-Jami` to the effect that The Prophet (peace be upon him) forbade combing the hair everyday (unless urgently needed). Does the forbiddance imply prohibition or is it just discouraging it?

A: Praise be to Allah Alone and peace and blessings be upon His Messenger, his family and Companions. In principle, Nahy (forbiddance) implies prohibition unless otherwise indicated by contextual evidence. There is nothing called Nahy Nadb. If there is contextual evidence denoting that Nahy is meant for disapproval rather than absolute forbiddance, it will thus be termed Karahat-ul-Tanazih (disapproving something which is not prohibited). With regard to the Hadith mentioned above, its meaning is sound and it was narrated in a different wording by Al-Tirmidhy from `Abdullah ibn Mughaffal (may Allah be pleased with him) who said, The Messenger of Allah (peace be upon him) forbade combing the hair, cleaning it and embellishing it, except on every other day (unless urgently needed). He classified the Hadith as Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish.) and Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

  The Permanent Committee for Scholarly Research and Ifta'

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Principles of Fiqh

[Audio] The Ideal Method of Seeking Knowledge For The Mothers and Wives - Part 1 / by Shaykh Muhammad `Akoor

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[Audio] Khushoo’ in One’s Salaat / by Abu Anisa ‘Abdul Hakeem

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[Audio] The Importance of Clinging Tightly to The Scholars / by Shaykh Muhammad al-Imaam

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Fard and Sunnah (Principles of Fiqh)

The third question of Fatwa no. 6315

Q: People in our country differentiate between Sunnah (supererogatory act of worship following the example of the Prophet) and Fard (obligatory). They say that Allah's punishment takes place only when someone leaves the acts that are relevant to Fard or stressed Sunnah. However, I believe that anything which Muhammad (peace be upon him) has done or clarified to his Ummah is an obligation. Accordingly, those who do not do this are considered to be hateful of what Muhammad has come with. Growing the beard for example, has been ordained by Muhammad (peace be upon him), is it authentically proven that he shaved it? Does shaving it imply a sign of hatred to what Muhammad (peace be upon him) has come with? Does

(Part No. 5; Page No. 5)

whoever does this fall under the same Ayah?

A: All Praise be to Allah Alone and peace and blessings be upon His Messenger, his family and Companions. To proceed: Obligation is what a person is rewarded for doing and punished for abandoning. Sunnah or (the desirable acts) is what a person is rewarded for doing but not punished for abandoning. It is not a must that whoever leaves an act of Sunnah is considered to hate it. As for shaving the beard or having it cut, it is prohibited, for the Prophet (peace be upon him) said: Trim closely the moustache, and let the beard grow to be unlike the disbelievers. This does not necessarily imply hating what the Messenger (peace be upon him) came with. The same ruling applies to those who are undutiful to their parents or who commit Zina (sexual intercourse outside marriage), for they are considered sinners not haters of what the Messenger (peace be upon him) has came with. Sins have many reasons other than hatred for what the Prophet (peace be upon him) was sent with. This is why sinners are not deemed as Kaffirs (disbelievers) when they commit sin, according to the opinion of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream), unlike Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

 The Permanent Committee for Scholarly Research and Ifta' 

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Principles of Fiqh

[Audio] Some Errors in Dealing with Husbands / by Umar Quinn

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[Audio] An Advice To The Muslims / by Shaykh Zayd al-Madkhalee

Check this out on Chirbit Shaykh Zayd al-Madkhalee (raheemahuallaah) / Date: 12th February,2013 / Courtesy of: http://store.mpubs.org/

Are you a Salafi? / Advice by Shaykh Saalih al - Fawzaan

Shaykh Saalih al - Fawzaan:

"And the foremost to embrace Islaam of the Muhaajirun and the Ansar

and also those who followed them exactly (in Faith)." (Surah At - Tawbah [9:100])

Exactly in Faith, which means with proficiency. Not only with a claim such as; "I am a Salafi and I am upon the Madhhab of (the) Salaf."

And if you ask him what the Madhhab of  (the) Salaf is? "Wallah I don't know...but I'm a Salafi."

Then we say (to that individual) that you're not a Salafi. You don't know the Madhhab of  (the) Salaf, then you're not a Salafi. How can you be with the Salaf and you don't know their Madhhab.

'And also those who followed them exactly in faith' 

If you want to learn the Madhhab of (the) Salaf, then LEARN the Madhhab of  (the) Salaf and what they were upon. So you can hold on to it, and follow it.

May Allaah give you all success in that which He loves and pleased with. And may Allaah's praise and blessings be upon Muhammad and upon all of his family and companions.

Shaykh Saalih al - Fawzaan (hafithahuAllaah)

Transcribed by Eesa ibn Roy

(slightly edited from original)

Source: Are you a Salafi?

[Audio] Advice on the Actualization of the Deen / by Shaikh `Aadil Mansoor Translated by Abu Yusuf Khaleefah

Check this out on Chirbit (Telelink hosted by Masjid NurAllah, Queens Ny, Masjid Ahlul Hadeeth, Philadelphia Pa & Masjid Al Bukhaari, West Palm Beach Fl) / Courtesy of: http://www.salafyinkaudio.com/

[Audio] The Blessing of Allah Between Thankfulness & Ungratefulness / by Shaykh Khalid `Uthmaan al-Misree

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Difference between Wajib, Mandub, Mustahab, and Sunnah (Principles of Fiqh)

Principles of Fiqh

(Part No. 5; Page No. 4)

Wajib and Mandub 

The first question of Fatwa no. 590

Q: What is the difference between Wajib, Mandub, Mustahab, and Sunnah?

A: All Praise is due to Allah Alone. Peace and blessings be upon Allah's Messenger, his family, and Companions. To proceed: These terms differ according to the following terminology: (i) One who performs a Wajib (obligatory) act is rewarded; however, if one does not perform such act, punishment is incurred. (ii) Mandub (commendable), Mustahab (desirable), and Sunnah (whatever is reported from the Prophet) are similar, if not synonymous. All of these terms refer to a category of acts that if one performs, one will be rewarded, but if one does not perform, one will not be punished.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

  The Permanent Committee for Scholarly Research and Ifta' 

                     Member                      

`Abdullah ibn Sulayman Ibn Mani`

Member

`Abdullah ibn `Abdul-Rahman ibn Ghudayyan

 Deputy Chairman 

`Abdul-Razzaq `Afify

Source: Principles of Fiqh