The Shaykh حفظه الله began by mentioning the Name of Allaah سبحانه و تعالى, praising Him and sending salaat and salaam upon the Prophet صلى الله عليه و سلم. Then he mentioned the One who has favoured us with this meeting. We ask Allaah سبحانه و تعالى to make it sincerely seeking His Face and likewise for it to be beneficial to us and our brothers.

The Shaykh حفظه الله continued: In the beginning I would like to begin by speaking about the most important and greatest of statements – Laa ilaaha illallaah (لا إله إلا الله). The Shaykh mentioned that we will talk about this topic in three points.

1. Meaning of Laa ilaaha illallaah

What is the meaning of this statement which is said by the Muslim on his tongue many times throughout the day? The statement Laa ilaaha illallaah is commonly translated as ‘There is no God except for Allaah’. What the statement really means is that there are no other deities that are worshipped in truth except for Allaah – لا معبودة بحق إلا الله .

It is important that one understands the importance of بحق (bi haqqin) – ‘in truth’ as there are many deities that are worshipped, however, they are not worshipped in truth, rather they are worshipped in falsehood (baatil). As for the One who is worshipped in truth – then indeed He is Allaah سبحانه و تعالى Alone, as Allaah mentions in the Qur’aan:

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ

{ That is because Allâh – He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil.} [al-Hajj 22:6, 22:62; Luqmaan 31:30]

All those called upon other than Him سبحانه و تعالى, are futile.

2. Pillars of Laa ilaaha illallaah

The statement is built upon two pillars. They are negation and affirmation. The negation is in the statement Laa ilaa – ‘There is no deity’. It negates the right of anything to be worshipped; except for Allaah سبحانه و تعالى and that is the second part – the affirmation – where we say illallaah – ‘except for Allaah’. This is to affirm that worship is solely for Allah سبحانه و تعالى. In summary – the statement is the negation of Shirk – any association with Allaah and it is an affirmation of Tawheed or that Allaah has the right to be worshipped Alone.

3. Conditions of Laa ilaaha illallaah

It is as Wahn ibn Munabbih رحمه الله has said: “The statement Laa ilaaha illallaah is a key, so if you come with a key that has the proper ridges (teeth) then the door of Jannah will be opened for you, and if you come with a key that does not have the correct teeth then the door of Jannah will not be opened for you.” [1] So it shows that Laa ilaaha illallaah has conditions that accompany it. That is because many of the people say Laa ilaaha illallaah and they enter the hellfire – an example of this is ‘Abdullaah ibn ‘Ubay – the hypocrite. He used to say Laa ilaaha illallaah and he is in the lowest part of the hellfire.

We would like to mention some of the conditions of Laa ilaaha illallaah. Before that we will mention the hadith where it is narrated that the Prophet صلى الله عليه و سلم said: “Laa ilaaha illallaah is the key to Jannah.”[2] It is narrated by Imaam Ahmad, however the strength of the chain of narrators is weak, but the meaning is saheeh (correct) as mentioned in other ahadeeth where the Prophet صلى الله عليه و سلم said: “Whoever says Laa ilaaha illallaah truthfully from his heart he will enter into the Jannah.”[3] Likewise the Prophet صلى الله عليه و سلم said: “I have been ordered to fight the people until they bear witness that there is nothing worthy of worship except Allaah.”[4] So the meaning of the (first) hadith is saheeh even though the chain of narrators is weak.

The conditions of Laa ilaaha illallaah are eight:

1. العلم Knowledge – that the Muslim has knowledge of Laa ilaaha illallaah which would negate any form of ignorance of the meaning of the statement. The knowledge should be based upon certainty that there is no deity worthy of worship besides Allaah سبحانه و تعالى Alone.
   
   
2. اليقين Absolute Certainty – which negates any doubt that one has that there is any other deity worthy of worship besides Allaah سبحانه و تعالى Alone.
   
   
3. الإخلاص Sincerity – is that which negates any form of Riyaa (showing off). It is that the Muslim should say Laa ilaaha illallaah solely for the purpose of pleasing Allaah سبحانه و تعالى and not for showing off, or for any other action other than seeking Allaah’s Pleasure.
   
   
4. الصدق Truthfulness – i.e. he says Laa ilaaha illallaah and he believes in it with the type of truth that negates any type of lying. That is because Laa ilaaha illallaah is a testimony – bearing witness to something and this must be done in truth. The person’s statements and actions should confirm his testimony and he should not do anything that negates or contradicts his testimony. This is the meaning of making the testimony in truth.
   
   
5. المحبة Love – i.e. he should love the statement Laa ilaaha illallaah and everything that it indicates. It should be the type of love that negates any form of hatred for the statement and what it indicates and points to.
   
   
6. القبول Acceptance – i.e. he accepts the statement Laa ilaaha illallaah such that he negates any form of refusal of the statement – he accepts the whole statement. He must not accept a part of the way of life indicated by Laa ilaaha illallaah and leave off other aspects.
   
   
7. الإنقياد Compliance – i.e. one humbles himself and follows the meaning of Laa ilaaha illallaah with that type of following that negates leaving off any part of the Deen. This means he should not hesitate to practice anything from the Religion even those things in which he may find some difficulty. Rather he must strive to follow Laa ilaaha illallaah and that which it necessitates.
   
   
8. That one disbelieves in anything that is worshipped other than Allaah سبحانه و تعالى. He must be a disbeliever in all other deities.

These are the conditions of Laa ilaaha illallaah in a summarized form.

Conclusion

The Shaykh حفظه الله said that it is upon you, the Muslim, to hold fast to Laa ilaaha illallaah and know that Allaah سبحانه و تعالى commanded His Messenger صلى الله عليه و سلم with this statement before everything else. He سبحانه و تعالى said:


Likewise, the Prophet صلى الله عليه و سلم said: “Say to your people that are upon their death bed that whoever says Laa ilaaha illallaah as their last words will enter Paradise.”[5] – collected by Muslim. Also, Imaam al- Bukhaaree narrated from the hadith of ‘Utban رضي الله عنه that the Prophet صلى الله عليه و سلم said: “Whoever says Laa ilaaha illallaah sincerely seeking by it the Face of Allaah then Allaah makes forbidden for him the Fire.”[6] So, dear brothers strive to implement this statement in your life.

We ask Allaah سبحانه و تعالى for ourselves and for you to make us from amongst those whose last speech in this life is Laa ilaaha illallaah and that He gives us at the end of our lives Laa ilaaha illallaah.

QUESTIONS & ANSWERS

1. Question: Is it permissible for Muslim ladies to have programs that include fashion shows and performance of girls doing dances? The fashion show will include some different Islaamic attire. This type of performance is for a women/daughter dinner.

Answer: I say in the knowledge with Allaah سبحانه و تعالى that if the clothing that will be displayed is Islaamic clothing and that which is permissible for a Muslim woman to wear, and the show will be done in a manner such that it is only amongst women and no men will be able to see, then this is not a problem i.e. it is permissible.

However, as it relates to the dancing of the girls the ‘Ulamaa have two opinions on this issue. The first opinion is that it is permissible for women to dance amongst other women all of the time i.e. it is not restricted to a particular time. There are those from amongst the ‘Ulamaa however, who specify that it must relate to weddings, or at ‘Eid and the likes, and this is the more preferred opinion and it is actually better for Muslims in order to encourage the women to become used to, and accustomed to having dignity and being shy and humble.

2. Question: Can ex-spouses speak with one another without a third party? There may be some special circumstances.

Answer: First and foremost, once the woman is divorced she is no longer a wife and should not be referred to as a wife at that point i.e. referring to ‘ex-wife’ etc. She is only the wife when she is under his authority and when they have a (marriage) contract.

It is permissible for the man to talk to the woman if there is a benefit in that – for example as it relates to the children, and as long as there is not any other conversation besides what relates to the benefit. It is also permissible to speak in a face-to-face manner i.e. without a telephone, with the condition that they are not alone. This is because the Prophet صلى الله عليه و سلم said that: “No man is alone with a woman except that Shaytaan is the third party.”[7] In summarizing the Shaykh said that it is permissible for him to speak to her over the telephone, or in person provided that they are not alone.

3. Question: We would like to understand two fatwas from Shaykhul Islaam Ibn Taymiyyah Rahimuallah inshaa Allah. One states:


and the other fatwa states:


Some people use the first fatwa as stating that it is not permissible to say ‘We are Salafi’; and some brothers use the second fatwa to say it is permissible to say ‘We are Salafi’. Could you explain to us how we should understand these two statements from Shaykhul Islaam ibn Taymiyyah Rahimuallah?

Answer: Indeed in the two statements of the Shaykhul Islaam there is no contradiction. One statement does not contradict the other.

In the first statement where he states that one should not say that ‘I am a Shakeelee’ or like this, the intention of Shaykhul Islaam in saying this, is that it is not permissible to have ta’assub i.e. to blindly follow individuals at the expense of the Religion. Meaning, this group is made out to be perfect and infallible where they cannot make any mistakes, and this individual is the only one that is returned to in religious affairs. So, if he says a statement they say it is the truth and nothing else is the truth, to the end of it. This is what Shaykhul Islaam means by the first statement.

The second statement where he mentions following the way of the Salaf and ascribing to them – this is in accordance to what he said in the first statement – “when you are asked, say that you are a Muslim, that you follow the Book and the Sunnah”, or like that. We have a principle which, is to follow the Book and the Sunnah according to the Salaf as-Saalih (the Pious Predecessors) and they are the Sahaabah رضي الله عنهم (Companions of the Prophet صلى الله عليه و سلم), the Taabi’oon and all those that follow them in righteousness. They are those who put the Book and the Sunnah before everything, they put it over every statement of every individual and they act in accordance with what they find in the Book and the Sunnah.

So, there is no blame upon the person who says that he is Salafi; rather this is a legislated name/ascription. It means that the individual acts by the Book and the Sunnah in accordance with the Companions رضي الله عنهم of the Prophet صلى الله عليه و سلم as they understood it, not as it has been understood by those who oppose them. So there is no contradiction in these statements of Shaykhul Islaam ibn Taymiyyah رحمه الله.

4. Question: Is it allowed for me to help my non-Muslim mother with medical expenses for her pet dog?

Answer: No, no, do not help her to pay the expenses of her dog. If you want to help her, then help your mother regarding herself – her own body. That is because the Prophet صلى الله عليه و سلم prevented and made it impermissible for the Muslim to acquire a dog, as he صلى الله عليه و سلم said in a hadith: “Whoever acquires a dog will have a qiraat amount of reward removed from his scales every day.”[8] Likewise the Prophet صلى الله عليه و سلم said in a hadith that “It is not permissible to acquire a dog unless it is a hunting dog or a walking dog.”[8]

Therefore, the giving any form of help as it relates to this dog is impermissible due to the ahadeeth of the Prophet صلى الله عليه و سلم as you will be helping one who is acquiring or keeping a dog. An exception is the case of a guard-dog for a garden or farm or these types of things – in this case you can give it food, water and whatever else it needs. However, what is known about Westerners is that they take the dog and they love the dog, they bring it in the house etc., and there is no obedience to the creation in disobedience to the Creator.

The Shaykh حفظه الله added that if it is the case whereby the child of the mother, by helping the mother with the expenses for the dog, it would be a means for the mother entering into Islaam then this is something that would be excused as it would be an exception to the rule mentioned, and Allaah knows best.

5. Question: We want to know the reason Muslims don't eat pork?

Answer: The reason that Muslims do not eat pork is because Allaah سبحانه و تعالى has prohibited us from doing so. The affair of the Muslim as it relates to the Qur’aan and the Sunnah is that:

يَقُولُوا سَمِعْنَا وَأَطَعْنَا

{they say: "We hear and we obey."} [An-Noor 24:51]

That is because they know that Allaah سبحانه و تعالى is All-Aware of everything and He is All-Knowledgeable and there is nothing that is hidden from Allaah, as mentioned in the Qur’aan:

وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْماً

{Allâh surrounds all things in (His) Knowledge.} [At-Talaaq 65:12]

There is no doubt that it is not hidden to you that modern medicine has shown that for those who eat pork or any pig products – it has the tendency to kill off any jealousy that they may have i.e. they exhibit less of the praiseworthy jealousy regarding their female family members.

The Shaykh حفظه الله came across a research paper done by a Muslim student in Britain where he did some research using chickens. He placed a rooster together with another rooster whose space it was, and they both began fighting fiercely as to which one would get the hen. He then took the rooster whose space it was and gave him pig oil for a period of one week and then he bought back the other rooster into that space. This time the original rooster just sat there and let the other rooster go to the hen without putting up any sort of fight. This is as a result of being given pig oil for just one week, so what about the people who eat pork all of their lives! And Allaah knows best.

There is a principle in Islaam that there is nothing that Allaah سبحانه و تعالى has prohibited us from except that its harm is greater that it’s benefit.

6. Question: If one memorizes the ninety-nine names of Allaah in order with their meanings the Hellfire will not touch them – is this true?

Answer: The hadith which is narrated in the Saheehayn (Saheeh Bukhaaree and Saheeh Muslim) is that the Prophet صلى الله عليه و سلم said that: “Indeed Allaah has ninety-nine names; whoever memorizes them will enter Jannah (Paradise).” [9] The names of Allaah سبحانه و تعالى are not limited to ninety-nine. No one knows exactly how many names Allaah سبحانه و تعالى has except for Allaah سبحانه و تعالى Himself. As it relates to the one who memorizes ninety-nine names, then it is one who memorizes ninety-nine names from the Names of Allaah سبحانه و تعالى which he finds in the Book and the authentic Sunnah. He acts according to these Names and he calls upon Allaah سبحانه و تعالى by these Names. It is not just a matter of memorizing the actual words of the names themselves; rather there are three things that must be done:

i. Memorize these Names
ii. Act in accordance to these Names
iii. Worship Allaah سبحانه و تعالى by calling upon Him using these Names

Shaykh Uthaymeen رحمه الله has a book called al-Qawaa'idaul-Muthlaa fee Sifaatillaahi wa Asmaa'ihil-Husnaa (القواعد المثلى في صفات الله و أسمائه الحسنى – The Exemplary Principles concerning the Beautiful Names and Attributes of Allaah) which is available in the English language, in which he رحمه الله mentions ninety-nine of the Names of Allaah سبحانه و تعالى and all of them are correct and authentic, being either from the Qur’aan or the Sunnah of the Prophet صلى الله عليه و سلم. It is not necessary to memorize or mention the Names in any particular order, what is important is that the Names are authentic.

7. Question: What is the ruling on going into polygamy when one's wife can not handle it? Meaning, if the first wife doesn't like it and it will be hard on her can her husband still marry another?

Answer: Yes, it is permissible for a man to take more than one wife. That which is apparent from the Qur’aan, is that the base rule is that there is polygamy as Allaah سبحانه و تعالى says:

فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً

{…then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one…} [An-Nisaa 4:3]

Allaah سبحانه و تعالى has limited a man to one wife when the man fears that he may not be just.
Of course every woman is not ready for her husband to enter into a polygamous relationship and for him to have another wife. This is something that no woman is ready for, but it is upon her to be patient and inshaa Allaah she will find that the result is praiseworthy.

It is upon this husband to be just and it is not for him to take a second wife and then be negligent of the first wife, rather, he must be just between them. We say that polygamy is permissible; rather it is the base rule, except for the one who knows that his condition is such that he will not have the ability to be just in a polygamous situation. In that case he looks to what would be beneficial for him.

There should not be anything in the heart of this woman as it relates to polygamy because this is what is apparent from the Qur’aan and also the actions of the Prophet صلى الله عليه و سلم.

8. Question: What madhab should I use as a framework? I was raised in Saudia. I take from all four madhaahib, the opinions that are stronger in some I will follow that. What should I do as a Student of Knowledge?

Answer: The principle that we return to in this issue is that which was mentioned earlier from the statement of Shaykhul Islaam رحمه الله where he said that the person takes the Book and the Sunnah upon the understanding of the Pious Predecessors. However, there is no harm in an individual seeking to learn the Fiqh issues of the Religion (مسائل فقهية) or the principles that concern the Fiqh (أصول الفقه) from one of the madhabs that are from the madhabs of Ahlus-Sunnah like the madhab of Imaam Ahmad or Imaam ash-Shaafiee and so on. However, the individual should not blindly stick to this madhab and believe that every single thing that is within the madhab is the truth, and there is no truth outside of the madhab. It is no problem for him in the beginning to learn the issues and then as he begins to grow in his ability to understand the Religion, that he takes these issues and looks to see if they are in accordance with the evidences or not. Once he has attained the ability to understand the evidences and weigh out the issues that he has learnt i.e. whether they are in accordance with the evidences or not, then if they are in accordance to the evidences then he takes it whether it is upon the madhab that he previously learnt or it is upon another madhab. This is as it related to the Student of Knowledge.

As for the one who is not a Student of Knowledge then it is upon him to ask the one that he trusts in knowledge and capabilities (where knowledge is concerned). I encourage the brothers there – the callers to Allaah سبحانه و تعالى and the Students of Knowledge, that when they teach the people that they mention the evidences so that the people will know what the truth is.

9. Question: The question relates to the issue of working for an Islamic TV Channel which broadcasts throughout Europe and the UK and is viewed heavily by the Muslims in the West. This Islamic channel is influenced by hizbiyyeen. Would it not be an advantage for a follower of this blessed Da'wah to use such an opportunity to work up to the point of benefit for Muslims? If it is not permissible to work for TV, the how can one work in the media sector without violating the Shari’ah and help propagate the pure message of Islaam and call the Kuffaar to Islaam?

Answer: The Shaykh حفظه الله تعالى said that the answer to this question returns back to a Fiqh principle that has been mentioned by the ‘Ulamaa. That is, to acquire the greatest of the benefits and to push away the greatest of the harms. That is a ‘sorry’ translation for the principle, but inshaa Allaah you will get the point. The point is that the Shaykh said that if the benefit is gained (acquired) by working along with the television station and calling to Allaah سبحان و تعالى and the maslahah (مصلحة - benefit) is greater and more than the mafsadah (مفسدة - harm) i.e. the pros outweighs the cons, then it is permissible to work along with them and this is what I have understood from the statement of the questioner i.e. they open up the floor for him to call to Allaah سبحان و تعالى, so if this is in fact the case then it is permissible with these guidelines and also with the ability to have an effect on the people.

He said also: likewise, the second part of the question as it relates to the television, then what we have said previously as it relates to the first part i.e. if they leave for you the freedom to call to Allaah and to spread Islaam, then it is upon this individual to race to do that. As for the one who would go on the television and it is not something that is beneficial, nor does it bring about any change or any benefit, then we will say that no he should not do it.

So, the issue is built upon the maslahah and it returns back to the pros and the cons – if there is a benefit then it is permissible if it outweighs the harm.

10. Question: Is it permissible to buy gold or silver jewellery through the post by viewing a picture of the item and then sending someone money for them to post the item to you and send it to you by mail?

Answer: The Prophet صلى الله عليه و سلم said: “Gold with gold and silver with silver, hand to hand and like with like (regarding weight).”[10] That is, gold must be purchased with gold, silver with silver, the transaction must be done hand-to-hand and the quantities must be the same in weight. This is known to the ‘Ulamaa as a transaction which must be hand-to-hand i.e. done in the same sitting. The amount that is being spent for the gold, which will be turned over to the seller must be done hand-to-hand.

The Shaykh حفظه الله said that based on this hadith – that which is apparent to me from the issue that was mentioned is that it is not permissible for you to send the money and for them to thereafter send you the gold, because at that point it is not hand-to-hand. Rather there is a great time span between the sending of the money and the receiving of the item. The only way that he knows that this may be handled is to put someone else in charge of the transaction such that they would purchase it for you and then send it for you – they would act as a Wakeel (representative) in this situation and Allaah knows best.

11. Question: My husband has female cousins that are not Muslims. Can he be with them in private or can he give them a kiss on their cheek or head? Please advise me.

Answer: If the woman that the man is going to be alone with is from his mahaarim e.g. his sister, niece, aunt or any of those that it permanently impermissible for him to marry i.e. excluding those that are temporarily forbidden for marriage like the wife’s sister, the wife’s aunt etc. which the Prophet صلى الله عليه و سلم prohibited. The mahaarim are those who are permanently prohibited for marriage.

If the person is from his mahaarim then it is permissible for him to be alone with her. However, if the woman is not from his mahaarim then he should not be alone with her, because she comes under the statement where the Prophet صلى الله عليه و سلم said: “It is not permissible for a man to be alone with a woman as Shaytaan is the third party.”[7]

Likewise, he should not kiss her nor should he touch her hand, as the Prophet صلى الله عليه و سلم said in another hadith: “For one of you to be stabbed in the head with a needle of iron is better for him than to touch the hand of a woman that it is not permissible for him (to touch).”[11]

The mahram for the man is everyone that it is permanently impermissible for him to marry.

12. Question: Did imam Maalik رحمه الله really pray with his arms to his sides, and what is the proof for that?

Answer: Imaam Maalik رحمه الله used to place his right arm upon his left arm while in the standing position in the salaah. However, when the ruler at that time requested that Imaam Maalik become a judge Imaam Maalik refused, so he was punished or beaten for that reason. At that time he was unable to place his right arm on his left arm due to the beating.

What proves the point that Imaam Maalik used to place his right arm on his left arm on his chest in the salaah is what is narrated in his book Al-Muwatta – his own book of hadith. He narrates the hadith that mentions and proves that you should place the right arm on the left arm in the standing position in the salaah. Imaam Maalik is an imaam of the Sunnah, and it is not possible that he would leave off an authentic Sunnah for his own opinion. This is why the greatest of the companions of Imaam Maalik and the ones who follow his madhab say that the madhab of Imaam Maalik is to place the right arm on the left arm in the standing position in the salaah and they explained that Imaam Maalik only left that (action) due to the excuse that was previously mentioned. And Allaah knows Best.

13. Question: I want to invest some money in business but I don't have a source. My father's money is mixed with haraam and halaal. Can I get credit from him to start a business or can I get credit from a disbeliever? If yes, what are the conditions?

Answer: If the money that the son would like to take is in the form of a loan i.e. he will take a loan from his father and then repay him, then there is no problem with this and there is no harm in taking the loan from his father. This is even if the money happens to be mixed with that which is halaal and that which is haraam, as the sin is upon his father for having done whatever he did to acquire the haraam money.

However, if he wants to be wari’ (ورع) i.e. having caution in one’s religion (being devout) and stay away from taking the loan on this basis then that is another angle to look at, but the money is permissible.

The Shaykh حفظه الله advised this brother to advise his father and encourage him to purify his wealth to make it all halaal, and Allaah knows best.

References


[1] Reported in Saheeh al-Bukhaaree in Kitaab al-Janaaiz with the title of the chapter:

[2] See Shaikh al-Albaanee's رحمه الله Silsilah ad-Da’eefah 3/477 (#1311).

[3] Reported by Imaam Ahmad, Shaikh al-Albaanee رحمه الله says Saheeh in Jaami' as-Sagheer (#6433).

[4] Reported in Saheeh al-Bukhaaree, Kitaab al-Eemaan (#25) and in Saheeh Muslim, Kitaab al-Eemaan (#22).

[5] Shaikh al-Albaanee رحمه الله says Saheeh in Jaami' as-Sagheer (#5150). Muslim in Kitaab al-Janaaiz (#916) reported only the first part of the hadith.

[6] Reported in Saheeh al-Bukhaaree, Kitaab as-Salaat (#415) (last part of long hadith).

[7] Reported by At-Tirmidhee in Kitaab ar-Ridhaa’ (#1171), Shaikh al-Albaanee رحمه الله says Saheeh, in Mishkaatul-Masaabih (#3118).

[8] Reported in Saheeh al-Bukhaaree in Kitaab adh-Dhabaaih (#5164) and Muslim in Kitaab al-Misaaqah (#1574).

[9] Reported in Saheeh al-Bukhaaree in Kitaab ash-Shurût (#2585) and in Saheeh Muslim in Kitaab adh-Dhikr wad- Du'aa wat-Tawbah wal-Istighfaar (#2677).

[10] Reported by Muslim in Kitaab al-Misaaqah (#1584).

[11] Shaikh al-Albaanee رحمه الله says Hasan Saheeh in Saheeh at-Targheeb wat-Tarheeb (#1910).