The Face Of Allah A Well Established Quality In The Text: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Sheikh Muhammad ibn Saalih Uthaymin said

“The face is a well established quality for Allah by way of the book, sunnah, and consensus of the salaf’s signification. Allah says:

و يبقى وجه ربك ذو الجلال و الإكرام

“And the Face of your Lord full of Majesty and Honor will remain.”[Ar-Rahman: 27]

The Prophet -sallahu alayhi wa sallam- said to Sa’d ibn Abi Waqqas, “You will never spend desiring by way of it Allah’s face except that you will be rewarded for it.”

The salaf have consensus regarding affirmation of the face for Allah, thus it is obligatory to affirm it for Him without distortion, negation, formulating a mode or manner (as to how He does things), nor striking an example (with His creation). It is a real/true face befitting for Allah. Unfortunately the people of negation interpret it as reward and we have responded to them by that which as preceded in the fourth principle.”

Sheikh Al Uthaymin mentions regarding the fourth principle alluded to previously, “The Mu’atilah are those who deny something from Allah’s names and qualities and they misinterpret the text away from its apparent meaning, thus they are called falsifiers. The general principle used as it pertains to our refuting of them is that we say, indeed their statement opposes the apparent intent of the text, it opposes the path of the salaf and there is no authentic evidence to support it.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح لمعة الإعتقاد الهادي إلى سبيل الرشاد

 

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The Tahleel 100 Times In A Day: Imaam An-Nawawi

بسم الله الرحمن الرحيم

Imaam Muslim gathered and placed a narration, on the authority of Abu Hurairah, within his authentic compilation wherein the Prophet -sallahu alayhi wa sallam- said, “Whoever says:

لا إله إلا الله وحده لا شريك له، له الملك و له الحمد، و هو على كل شئ قدير

There is no deity in truth except Allah alone and without partners, to Him belongs the dominion and all praise, and He is Able to do all things, 100 times in a day, it is for him equal to the liberating of 10 slaves. Likewise 100 good deeds are written for him and 100 bad deeds are wiped away. It is also a protection for him from the devil that day until the evening. No one comes with that which is better than what he (who utters this) has come with, unless a person does more than this.

And whoever says:

سبحان الله و بحمده

Glorified is Allah and praises is to Him, 100 times in a day his sins will be diminished even if they are like the foam of the ocean.” 

Imaam An-Nawawi said, “Contain therein is evidence regarding whoever says the tahleel more than 100 times in a day, there is for him the reward mentioned in the narration, and another reward as a result of an addition (to that amount). As this (saying it 100 times) is not a restriction that which prohibits transgressing and going beyond that amount, or that an increase (on that amount) has no virtue and is false, like an increase in the amount (of wiping the body limbs) for purification, or the raka’aat in the prayer.

It is possible that the intent is an increase in righteous actions, and not necessarily in saying the tahleel. Likewise it is possible that the intent is referring to an unrestricted increase regardless if it is in tahleel or in other than it (from righteous actions) and this possibility is more apparent, and Allah knows best.

Furthermore from the apparent generalization of the narration is that he, who said the tahleel 100 times in a day, obtains the previously mentioned rewards, regardless if it is (said) in sequence or in portions, or if he said some of it at the beginning of the day and some of it at the end of the day, however what is best is for one to do it consecutively at the beginning of the day in order for it to be a protection for him throughout the day.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: صحيح مسلم بشرح النووي

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Investigate Those From Which You Take Knowledge: Sheikh Ubayd Al Jaabiri

بسم الله الرحمن الرحيم

Q: We want an adequate and decisive answer from you with regards to the 2nd generation Islamic specialist Muhammad ibn Seereen’s statement, “Indeed this knowledge is religion, so look carefully at those from which you take your religion.” Also do we seek knowledge from proficient students of knowledge in creed and methodology, whilst knowing that they (only) speak in accordance with the understanding of the salaf?

Sheikh Ubayd: Muhammad ibn Seereen was among those who were educated by the companions of Allah’s Messenger -sallahu alayhi wa sallam. He learned religion, Quran, Sunnah,  and the sound exemplary path of inviting to Allah from them. So if he made such a statement or similar to it, he said it based on awareness, comprehension, understanding, and experience. Conveyed from him are two matters.

The first; warning against the people of desire.

The second; advice to the (Islamic) nation, and calling them to stick to the people of knowledge, those whose firmness in knowledge, correctness of creed, and soundness of methodology are attested i.e., whoever virtue, and good education and nurturing have been exhibited.

Along with that you are aware that what he intended was knowledge i.e., Islamic legislative knowledge, as it is comprehension of Allah’s religion in which the book and sunnah came with. The pious predecessors traversed upon this. Thus their way of life was to physically enact the text i.e., the text of the book and sunnah. So knowledge it is obligatory that it not be taken except from he who is credible in creed and methodology, and the people of desires are not resorted towards. Knowledge is not taken from them except out of necessity. For example, if the people of a region are in need of a teacher of Arabic grammar, and there is no one among Ahlis Sunnah, there is no one except an innovator, in this case they learn from him along with caution from his schemes while teaching.

Translated by Najeeb Al Anjelesi

Source: مجموعة الرسائل الجابرية في مسائل علمية وفق الكتاب و السنة النبوية م#2

   

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When Pictures Are Allowed: Sheikh Muhammad Nasir-ud-Deen Al Albani

بسم الله الرحمن الرحيم

Sheikh Muhammad Nasir-ud-Deen Al Albani in his book “The Etiquettes of Marriage” (آداب الزفاف) details, while listing some prohibited matters commonly taking place among Muslims at some weddings, the prohibition of picture making (and them being hung on walls) whether it be a portrait painted by hand, drawn, sketched, etc or if it is produced by way of a mechanical device e.g. a photograph. He quotes authentic narrations that are very strong and compelling in nature to support this position. At some point in his discussion he mentions an exception to this fundamental ruling of prohibition, and it pertains to when there is therein a benefit.

Sheikh Al Albani said, “Before I conclude this discourse I cannot fail to draw attention to the fact that we do not, even though we hold the opinion of the prohibition of pictures via any of the two forms (drawn or photographed) along with certainty pertaining to it, we do not see an objection to any picture in which therein is an actualized benefit. This is outside of it being coupled with some type of harm, and this benefit is unable to be facilitated by some other permissible means. Like pictures that are needed with regards to medicine and or geography. Or as it pertains to apprehension of a criminal and warning (others) from him.

Undoubtedly this is permissible and in some cases, at times it can be obligatory. The proof for this is two narrations. The first is upon the authority of Ayesha, that she use to play with girls, (she said) ‘The Prophet -sallahu alayhi wa sallam- would come to me while my friends were with me playing.’ Collected by Bukhari, Muslim, Ahmad, and Ibn Sad. In another chain, from her, there was with her dolls. As a result the Prophet -sallahu alayhi wa sallam- when entering upon her would conceal himself from her with his garment. Abu Awaanah stated, ‘So that she would not stop.’ Ibn Sad compiled it and its chain of transmission is sound.

Furthermore in another narration that will be cited, she had possession of a (toy) horse with two wings Al Haafidh said, ‘This narration is used to substantiate the allowance of images of girls, and dolls, in order for the children (young girls) to play with. This is particularized aside from the general prohibition of images and Iyaadh was unwaveringly certain about this. As he reported from the majority that they allowed the selling of dolls to girls for the purpose of training them with regards to the affairs of their homes and children, while they are young.’

The second narration is on the authority of Ar-Rubayyi bint Muawwidh who said, ‘The Prophet -sallahu alayhi wa sallam- on the morning of Ashura sent someone to a village of the Ansaar to announce ” ‘Whoever has eaten should complete the rest of his day (fasting), and whoever is fasting should continue the fast.‘ ” She also said, ‘Since then we would fast on it regularly, and we would have our young boys fast. We would make toys for them out of wool and whenever one of them cried out of hunger we’d give him that toy til it reached the time to break fast.’ In another chain it says ‘If they asked us for food we would give them the doll to play with until they eventually completed their fast.’ 

Reported by Al Bukhari, and the verbal expression (of this narration) is with him. Also reported by Muslim along with additions in other chains. Surely these two narrations indicate the allowance of pictures and its procurement if an educational benefit results that assist in rectifying the soul, refining it, and teaching it. Thus affixed to that is whatsoever therein is a general benefit for Islam and the Muslims from pictures and images. However whatever is besides that remains on the fundamental ruling and it is prohibition e.g., pictures of chieftains, elites, friends, etc from that which has no benefit therein.”   

Translated by Najeeb Al Anjelesi

 

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Marriage To One Who Commits Forbidden Sexual Intercourse: Sheikh Muhammad Ibn Saeed Raslaan

بسم الله الرحمن الرحيم

It is not permissible for a man to marry a woman that commits forbidden sexual intercourse, nor is it permitted for a woman to marry a man that does such, unless there occurs from both parties sincere repentance. The proof indicating this is the fact that Allah made chastity a condition found within all parties before the marriage. Just as He the exalted says:

اليومَ أُحلَّ لكم الطيبات و طعام الذين أُوتُو الكتاب حلٌّ لكم و طعامكم حلٌّ لهم و المحصنات من المؤمنات والمحصنات من الذين أُوتو الكتاب من قبلكم إذا ءَاتيتموهن أجورهن محصنين غير مسافحين و لا متخذي أحْدان

“This day the pure things have been made lawful for you. The people of the book’s food is lawful for you and yours is lawful for them. Likewise the chaste women from the believers and the chaste women from those given scripture before you when you give their bridal money (that being from) men desiring chastity, not committers of unlawful sex nor taking them as girlfriends…” [Al-Maa’idah: 5]

Also that which comes in His statement:

الزاني لا يَنْكِحُ إلاَّ زانيةً أو مشركة و الزانية لا يَنكحها إلاَّ زانٍ أو مشرك و حُرِمَ ذلك على المؤمنين

“The fornicator-adulterer does not marry except a fornicatress-adulteress or a idol worshiping woman. The fornicatress-adulteress no one marries her except a fornicator-adulterer, as the believers are forbidden from such. “[An-Nur: 3]

Allah forbade this. Prohibit upon the believing men is marriage to women that commit fornication and or adultery, as Allah orders chastity, and seeking the chaste woman and man. Thus forbidden upon the believer is marriage to whomever is described with committing prohibited sexual relations (fornication/adultery), or polytheism, because no one does that except a fornicator or polytheist, just as Allah Lord of the existence states.

As a result of this, you become aware that the affair, pertaining to the youth safeguarding their youthfulness, is tremendous. That is by him not involving himself in fornication, and the committing of immoral acts, likewise the young woman and the safeguarding of her youthful innocence. If this is the case, then it is a tremendous affair and a honorable gift.

Also the safeguarding of the woman after marriage, like we’ll see shortly. As Imam Ahmad held the opinion that if a woman committed adultery, while she has a husband, separation becomes binding. This affair will come shortly if Allah wills.

Imam Ahmad and Abu Dawud reported, with an authentic chain of transmission, upon the authority of Abu Huraira that Allah’s Messenger -sallahu alayhi wa sallam- said, “The whipped fornicator does not marry except one like him.” This narration is authentic.

The whipped fornicator: He who the Islamic punishment has been incurred upon.

Imam Ash-Shawkani said: “This description is commonly absent, pertaining to those that openly commit fornication and or adultery. In it is proof supporting the prohibition of a man marrying whomever openly commits forbidden sexual relations, likewise a woman marrying a man that does such. The previously mentioned verse alludes to this due to its last part, -and that is forbidden  for the believers.- Thus it is explicit as it relates to its prohibition.”   

It has not been made conditional that the Islamic penal punishment be inflicted upon him. On the contrary if he is known to commit prohibited sexual conduct, at this point it is prohibited for the believer to marry him off (to a believing woman). In addition if a woman is known to commit prohibit sexual relations, it is forbidden for a believer to marry her. This is the view of Qataadah, Ishaq, Ibn Ubayd, Ahmad, and Ibn Taymiyyah.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: المحرمات من النساء

 

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Explanation Of Surah Al Fil: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

ألم ترَ كيف فعل ربك(1) ألم يجعل كيدهم في تضليل (2) و أرسل عليهم طيرًا أبابيل (3) ترميهم بحجارةٍ من سجيل (4) فجعلهم كعصف مأكول (5) سورة الفيل

“Did you not see how your Lord dealt with the people of the elephant?” Do you not know O prophet, how your Lord dealt with Abraha and his army? Along with them were elephants at the time when they came to destroy the ka’bah.

“Did He not make their plot” their scheme and or plan to demolish Allah’s house. “Go astray” i.e., lost and fleeting. A punishment for them, as they did not achieve anything by way of this effort, this plot, this scheme except loss. 

“And He sent birds in flocks, against them” A group of birds in sequence (one after another). They came with elephants, which is, per their claim, the most humongous and large of animals. There is no blocker to prevent them, nor a repellent to drive them away. So Allah sent against them, small birds carrying small rocks (pebbles) in their beaks.

“Pelting them with shale” rocks from solid clay (dropped) from a high place (altitude). Thus a rock did not hit (from falling) anyone among them, except that they were utterly wiped out.

“And He made them” this assemblage that came to demolish Allah’s house “Like devoured stalk” i.e., crop that cattle pounces upon, devours, and flattens with their feet.

This (event that took place) is from Allah’s signs and powerful ability. Likewise (from the benefits derived from the chapter are) the servant, no matter what his plots, schemes, and ambushes achieve, Allah will make it, for him, a harmful and humiliating end in this life and the next.

Also the Prophet -sallahu alayhi wa sallam- was born in this year in which that incident occurred, which was in general  an unprecedented thing before his -sallahu alayhi wa sallam- advent.  

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة

 

 

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Explanation Of Surah Al-Kawthar: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

إنّا أَعْطَيْناكَ الكوثر(1) فصلِّ لربِّكَ وانْحَرْ (2) إنَّ شانِئكَ هو الأَبْتَر (3) سورة الكوثر

 Therein mentions Allah’s gift to His Prophet and chosen one, in that He gave him Al Kawthar i.e., abundant good and tremendous grace. In particular the river that Allah -glorified and exalted is He- will bestow upon him on the Day of Resurrection, and also the pond. (1)

“Therefore pray to your Lord” being thankful to Allah for His bounty, grace, and tremendous gift.

“And sacrifice” your slaughtered animal to your Lord, being sincere in your religion to Allah, just as Allah says:

قل إن صلاتي و نسكي و محياى و مماتي لله رب العالمين * لا شريك له

“Say (Muhammad): ‘Surely my prayer, sacrifice, life, and death are for Allah alone, the Lord of existence. He has no partner…’ “ [Al-An’am: 162-163]

“Indeed he who hates you” i.e., your enemy, he who loathes you “Is cut off” i.e., from every good, and from a noble mention, as he will not be remembered except as being evil and wicked.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة

 


1: The Pond referred to, will be on this earth during the Day Of Recompense. The river is in Paradise. 

 

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Explanation Of Surah Al Ikhlaas: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

قُلْ هُوَ اللهُ أحَد (1) اللهُ الصمد (2) لمْ يَلِدْ  و لمْ يولد (3) و لمْ يَكُنْ له كُفُوًا أحد (4) سورة الإجلاس

This is the chapter “Al-Ikhlaas” that equals a third of the Quran, just as it is authentically reported from our Prophet -sallahu alayhi wa sallam- where he said, “Is anyone of you incapable of reading a third of the Quran in a night?” This was very burdensome upon them, hence they replied, “Who among us is able to do that O Messenger of Allah?” So he -sallahu alayhi wa sallam- said, “Allah Al-Wahid As-Samad is a third of the Quran.”

It has been titled chapter “Al-Ikhlaas” because it is dedicated to clarifying the knowledge related (aspect of) tawheed. Chapter “Al-Kaafirun” has also been titled “Al-Ikhlaas” because it is dedicated to clarifying the action related (aspect of) tawheed. Thus tawheed is of two types: The knowledge related aspect and the action related aspect.

“Say: He is Allah, The One” Meaning unparalleled, glorified and exalted is He. There is no partner with Him, not in His names, attributes, qualities of lordship, nor divinity.

“Allah is As-Samad” The consummate as it pertains to His names and attributes, and as it relates to His sovereignty and characteristics. As-Samad is He Whom the creation turns toward and He it seeks refuge with concerning its needs. Therein is evidence concerning Allah’s independence from all of the creation due to His perfection within all of His qualities and ability. Also due to the entire creation being in dire need of Allah, glorified and exalted is He, as it turns towards Him and seeks refuge with Him with regards to all its needs, and is not sufficed without Him in the slightest of circumstances.

Additionally, from His uniqueness, independence, and perfection -glorified is He- is that “He neither begets nor is begotten.” A negation of origin (being born) and extension (giving birth), as He is far above and hallowed from such.

“And there is no one equal to Him” i.e., no example of Him, no rival to Him, no one similar to Him. He is far above having such.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة       

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Explanation Of Surah An-Nas: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

قُلْ أَعُوذُ بِرَبِّ النّاس (1) مَلكِ النّاس (2) إِلاهِ النَّاس (3) من شرِّ الوَسواسِ الخنَّاس (4) الَّذي يُوَسوِسُ في صُدُورِ النّاس (5) من الجنِّ و النّاس (6) سورة الناس

“Say: I seek refuge with the Lord of humanity – The King of humanity – The Deity of humanity” This is protecting oneself by way of Allah, by mentioning His qualities of lordship, divinity, and sovereignty. These three designations, Lord, King, and  Deity of humanity, their meanings are present in Al-Fatiha, wherein they are reported within the contents of praise of Allah. However in the closing chapter of the book (Al Quran) they are reported by seeking refuge with and adherence to Him. 

“From the evil of the whisperer who departs” He is the Shaitan. He has been mentioned with these two descriptions:

  • Whisperer: He who whispers in the hearts.
  • The one who departs: He who withdraws, and becomes distant from a person when Allah is mentioned.

Within this is the urging to preserve Allah’s remembrance, as that is the greatest protection for the servant against the Shaitan.

“Who whispers in the hearts of men” He who flings whispers and evil into the chest of man, from ill ideas, corrupt creed, and repugnant meanings.

“From jinn and men” Just as whispers could be from the jinn, they can also be from men.

Translated by Najeeb Al Anjelesi

Source: شرح الدروس المهمة لعامة الأمة 

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Bad-Mouthing The Religion Of Al-Islam: Sheikh Abdul Aziz Ali Sheikh

بسم الله الرحمن الرحيم

Q: What is the ruling on bad-mouthing the religion of Al-Islam?

A: I seek assistance in all of Allah’s names, Ar Rahman (the possessor of vast mercy) Ar Raheem (the Merciful to whomever He wills from His creation). All praise is for Allah, Lord of the existence. O Allah commend and bless our Prophet Muhammad the most honored of prophets and messengers. Likewise his family, all of his companions, and those that follow them precisely in faith til the Day of Recompense. Now then:

Whomever Allah guides to Islam, He bestows upon him the most complete and perfect of favors. There is no blessing more preeminent than the blessing of Islam, nor any gift more superior than the gift of Islam.

لقد منَّ اللهُ على المُؤْمنين إذْ بعث فيهم رسولاً من أنفسهم يَتْلوا عليهم آياته و يُزَكِّيهم و يُعَلِّمهم الكتاب و الحكمة و إنْ كانوا قبل لفي ضلال مبين

“Surely Allah has bestowed favor upon the believers, when He sent to them a messenger from them, reciting to them His verses, and purifying them, and teaching them the Book and the Wisdom. And indeed they were before this upon manifest misguidance.” [Ali-Imran: 164]

 As the guiding religion of Islam is the most significant of blessings.

أفمن شرح اللهُ صدرَه للأسلام فهو على نور من ربه

“Is not whomever’s heart Allah has opened towards Islam consequently upon light from His Lord?” [Az-Zumar: 22]

Thus whomever Allah guides to Islam and makes him cognizant of his Lord, religion, and prophet, then without doubt he has obtained an abundance of good. He leaves the religions of disbelief and misguidance and adopts the legislation of Islam. Therefore praise Allah for this blessing as it is the most tremendous, the most significant, and the greatest of blessings.

و اذْكُروا نعمتِ اللهِ عليكم إذْ كنتم أعداءً فأَلَّف بين قلوبكم فأصبحْتم بنعمته إخوانًا و كنتم على شفا حفرةٍ من النار فأنقذكم منها كذلك يُبين الله لكم آياته لعلكم تهتدون

“And remember Allah’s favor upon you, as you all were enemies yet He united your hearts and as a result of His favor became brothers. And you were on the brink of the fire, but He saved you all from it. Like that Allah elucidates for you all His signs so the you may be guided.” [Ali-Imran: 103]

So no one reviles the religion except he who has within his heart the sickness of hypocrisy and doubt. The Exalted says:

إذْ يقول المنافقون و الذين في قلوبهم مرضٌ غَرَّ هؤلاء دينهم

“When the hypocrites and those with a disease in their hearts said, “These people, their religion deceives them.” [Al Anfal: 49]

Thus the hypocrites, when they saw the companions of Allah’s Messenger, and their striving, their swordsmanship, their spending of wealth for Allah’s cause, and their sacrificing of themselves and their precious belongings for Allah’s cause (doing so) hoping for His forgiveness and fearing His punishment; the hypocrites said, “their religion deceives them.” So these hypocrites who claimed that Islam deceives and tricks, and that it is not the truth, on the contrary it is deception and craftiness, just as they would say, then Allah is far above what they alleged.

The believer loves Islam and praises Allah for guiding him to it. He clings to this blessing openly and in private, so whomever bad mouths Islam and he who reviles this religion indicates the sickness of hypocrisy within his heart. If Allah does not cause him to be overtaken by sincere repentance, then what is feared is that he will meet Allah upon other than guidance.

و اتْلوا عليهم نبَأَ الذي أتيناه آياتنا فانسلخ منها فأتْبعه الشيطان فكان من الغاوين () ولو شئنا لَرَفَعْناه بها ولكنه أخلد إلى الأرض و اتبع هواه فمثله كمثل الكلب إن تحمل عليه يلهث أو تتركه يلهث 

“And recite to them the story of he whom We gave Our signs, but he threw them away. So the devil pursued him and he was of those who went astray. And had We willed, We would have elevated him due to it, but he clung to the earth and followed his desires. Thus his similitude is like the dog. If you drive it away , it lolls its tongue or if you leave it alone, it lolls its tongue.” [Al-A’raf: 175-176]

O Muslims! the revilers of Islam, and the teaching of it, the revilers of its etiquette and manners, the criticizers of its rulings, the defamers of its rectifiable nature for the society, the speakers that criticize its teachings and advocate its failure to be a relief for varying problems and to combating mishaps, they are possessors of sick hearts.

في قلوبهم مرضٌ فزادهم الله مرضً و لهم عذابٌ أليمٌ بما كانوا يكذبون

“In their hearts is a sickness and Allah will increase it and for them is a severe punishment due to them lying.” [Al Baqarah: 10]

The scholars of Islam have stated repentance is not accepted from the reviler of Islam, the Lord, and the Messenger -sallahu alayhi wa sallam. On the contrary he is a heretic that makes binding upon him capitol punishment. That which is between him and Allah (as it relates to his true reality of faith and disbelief), then Allah is more knowledgeable concerning him. It is only reported from some that they said the repentance of he who insults Allah, His Messenger, and His religion is not accepted, as this does not emanate from a heart contain within it faith.

The believer extols Allah, His commands, and prohibitions. In the qudsi narration Allah says, “Whomsoever has enmity to an ally of mines, I declare war against him.” Thus we ask Allah to guide us and you to His obedience, and I caution my brothers from mistakes of the tongue that can throw the servant into destruction, and impose upon him afflictions. Exalt your Lord! Exalt your religion! Exalt your prophet! Be cautious from lending an ear to these misguided people. Withdraw from their sittings, rather do not sit with them fearing that what afflicted them may afflict you.

و قد نزَّل عليكم في الكتاب أَنْ إذا سمعتم آياتِ الله يُكفَرُ بها و يُستهزأ بها فلا تقعدوا معهم حتى يخوضوا في حديثٍ غيرِهِ إنَّكم إذًا مثلهم

“And indeed it has been revealed to you in the Book, that if you hear Allah’s verses being disbelieved and mocked, then do not seat with them until they engage in another topic, lest you be like them…”[An-Nisaa: 140] 

Translated by Najeeb ibn Yusuf Al Anjelesi

http://www.mufti.af.org.sa/node/2167

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