Explanation of 40 Hadith Nawawi – Shaykh Saalih Al-Fawzaan – Abu Muhammad al Maghribee

This is the weekly Sunday evening class on the book Al-Minhatu Ar-Rabbaaniyah Fee Sharh Al-Arba’een An-Nawawiyah by Shaikh Saalih Al-Fawzaan.

You may download the original text in Arabic here: المنحة الربانية شرح الأربعين النووية

As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us.  If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.

Explanation of 40 Hadith Nawawi – 01 – 120108 
Explanation of 40 Hadith Nawawi – 02 – 120115
Explanation of 40 Hadith Nawawi – 03 – 120122 
Explanation of 40 Hadith Nawawi – 04 – 120205 
Explanation of 40 Hadith Nawawi – 05 – 120212 
Explanation of 40 Hadith Nawawi – 06 – 121111 

continue the explanation of hadeeth #8
Explanation of 40 Hadith Nawawi – 07 – 130203 

we begin the explanation of hadeeth #10
Explanation of 40 Hadith Nawawi – 08 – 130210 

we continue with the explanation of hadeeth #10
Explanation of 40 Hadith Nawawi – 09 – 130217 

we begin the explanation of hadeeth #16
Explanation of 40 Hadith Nawawi – 10 – 130421 

we begin the explanation of hadeeth #17
Explanation of 40 Hadith Nawawi – 11 – 130428

Hadeeth #18
Explanation of 40 Hadith Nawawi – 12 – 130505

Hadeeth #19
Explanation of 40 Hadith Nawawi – 13 – 130512

Hadeeth #19
Explanation of 40 Hadith Nawawi – 14 – 130519

Explanation of 40 Hadith Nawawi – 15 – 130526

Hadith no. 20
Explanation of 40 Hadith Nawawi – 16 – 130602

we begin the explanation of Hadith 21
Explanation of 40 Hadith Nawawi – 17 – 130616

we begin with the hadith #23
Explanation of 40 Hadith Nawawi – 18 – 130825

we continue with the hadith #23
Explanation of 40 Hadith Nawawi – 19 – 130901

we continue again with the explanation of the hadith #23
Explanation of 40 Hadith Nawawi – 20 – 130908

we begin with the explanation of the hadith #24
Explanation of 40 Hadith Nawawi – 21 – 131110

we continue the explanation of the hadith #24
Explanation of 40 Hadith Nawawi – 22 – 131117

we continue with the explanation of the hadith #24
Explanation of 40 Hadith Nawawi – 23 – 131124

we continue with the explanation of the hadith #24
Explanation of 40 Hadith Nawawi – 24 – 131208

we continue with the explanation of the hadith #24
Explanation of 40 Hadith Nawawi – 25 – 131215

Today we finish the explanation of the hadith #24
Explanation of 40 Hadith Nawawi – 26 – 131222

We continue with hadith #25
Explanation of 40 Hadith Nawawi – 27 – 140202

We will be beginning with hadith #27
Explanation of 40 Hadith Nawawi – 28 – 140223

Explanation of 40 Hadith Nawawi – 29 – 140309 
Explanation of 40 Hadith Nawawi – 30 – 140316 
Explanation of 40 Hadith Nawawi – 31 – 140323 
Explanation of 40 Hadith Nawawi – 32 – 140406 
Explanation of 40 Hadith Nawawi – 33 – 140413 
Explanation of 40 Hadith Nawawi – 34 – 140420 
Explanation of 40 Hadith Nawawi – 35 – 140504 
Explanation of 40 Hadith Nawawi – 36 – 140511 

Hadith #32
Explanation of 40 Hadith Nawawi – 37 – 140518

Hadith #33
Explanation of 40 Hadith Nawawi – 38 – 140525

Hadith #34
Explanation of 40 Hadith Nawawi – 39 – 140601

Hadith #35
Explanation of 40 Hadith Nawawi – 40 – 140817

Hadith #35
Explanation of 40 Hadith Nawawi – 41 – 140824
Explanation of 40 Hadith Nawawi – 42 – 140831

Hadith #35
Explanation of 40 Hadith Nawawi – 43 – 140907
Explanation of 40 Hadith Nawawi – 44 – 140914

Hadith #36 continued
Explanation of 40 Hadith Nawawi – 45 – 140921

We continue with hadith no. 38: Worship for the sake of Allah is a means of attaining nearness to Him and His Love
Explanation of 40 Hadith Nawawi – 46 – 141116

We continue with hadith no. 38
Explanation of 40 Hadith Nawawi – 47 – 141123

We continue with hadith no. 39
Explanation of 40 Hadith Nawawi – 48 – 141207

We continue with hadith no. 40
Explanation of 40 Hadith Nawawi – 49 – 141214

We continue with hadith no. 40
Explanation of 40 Hadith Nawawi – 50 – 141221

We continue with Hadith no. 41
Explanation of 40 Hadith Nawawi – 51 – 150111

we conclude the book with the final hadith: Hadith no. 42
Explanation of 40 Hadith Nawawi – 52 – Final – 150118 

Posted fromhttp://followthesalaf.com/home/?tag=40+hadith

Be Mindful Of Allaah And He Will Protect You : An-Nawawi 40 Hadith – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Classical work of Imaam An Nawawi rahimahullaah.
The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah

An-Nawawi 40 Hadith – Hadith No. 19

Be Mindful Of Allaah And He Will Protect You [Mp3]

SourceHadeeth – An Nawawi 40 Hadeeth

On the authority of Abu Abbas Abdullah bin Abbas (may Allah be pleased with him) who said:

One day I was behind the Prophet (peace and blessings of Allah be upon him) [riding on the same mount] and he said, “O young man, I shall teach you some words [of advice]:

Be mindful of Allah and Allah will protect you.

Be mindful of Allah and you will find Him in front of you.

If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone].

And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.”

It was related by at-Tirmidhi, who said it was a good and sound hadeeth.

Another narration, other than that of Tirmidhi, reads:

Be mindful of Allah, and you will find Him in front of you.

Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.

And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by.

And know that victory comes with patience, relief with affliction, and hardship with ease.

The Excellence and Obligation of the Payment of Zakat – Explanation of Riyad-us-Saliheen – Dawud Burbank [Audio|En]

Allah, the Exalted, says:

“And perform Salat (Iqamat-as-Salat), and give Zakat.” (2:43)

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.” (98:5)

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it.” (9:103)

1206.  Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “(The structure of) Islam is built on five (pillars): Testification of `La ilaha illallah’ (none has the right to be worshipped but Allah), that Muhammad (sallallaahu ’alayhi wa sallam) is his slave and Messenger, the establishment of Salat, the payment of Zakat, the pilgrimage to the House of Allah (Ka`bah), and Saum during the month of Ramadan.” [Al-Bukhari and Muslim].

Part 01: Listen / Download Mp3 Here (Time 47:08)

1207.  Talhah bin `Ubaidullah (May Allah be pleased with him) reported: A person with dishevelled hair, one of the people of Najd, came to the Messenger of Allah (sallallaahu ’alayhi wa sallam). We heard the humming of his voice but could not fully understand what he was saying, till he approached close to the Messenger of Allah (sallallaahu ’alayhi wa sallam). Then I came to know that he was asking about Islam. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “There are five (obligatory) Salat during the day and the night.” He said: “Am I obliged to perform any other (Salat) besides these?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you observe voluntarily.” He (sallallaahu ’alayhi wa sallam) added, “There is the Saum of Ramadan.” The inquirer asked: “Am I obliged to do anything besides this?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you do out of your own free will. You may observe voluntary fasting.” And the Messenger of Allah (sallallaahu ’alayhi wa sallam) told him about the Zakat (obligatory charity). The inquirer asked: “Am I obliged to pay anything besides this?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you pay voluntarily out of your own free will.” That man turned back saying: “By Allah! I will neither make any addition to this nor will I decrease anything from it.” (Upon hearing this) the Messenger of Allah (sallallaahu ’alayhi wa sallam) remarked, “He is successful if he proves truthful (to what he is saying).” [Al-Bukhari and Muslim].

Part 02: Listen / Download Mp3 Here (Time 50:53)

1208. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) appointed Mu`adh (May Allah be pleased with him) as governor of Yemen, and at the time of his departure, he instructed him thus: “First of all, call the people to testify `La ilaha illallah’ (there is no true god except Allah) and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five Salat during the day and night; and if they obey you, tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor.” [Al-Bukhari and Muslim].

Part 03: Listen / Download Mp3 Here (Time 48:20) (Muaadh Yemen)

1209. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “I have been commanded to fight people till they testify `La ilaha illallah’ (there is no true god except Allah) that Muhammad (sallallaahu ’alayhi wa sallam) is his slave and Messenger, and they establish Salat, and pay Zakat; and if they do this, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” [Al-Bukhari and Muslim].

Part 04: Listen / Download Mp3 Here (Time 41:59) (Commanded To Fight)

1210. Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (sallallaahu ’alayhi wa sallam) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. `Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: “How can you fight them when the Messenger of Allah (sallallaahu ’alayhi wa sallam) has declared: `I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” Upon this Abu Bakr (May Allah be pleased with him) said: “By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (sallallaahu ’alayhi wa sallam).” `Umar (May Allah be pleased with him) said: “I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr ¨(May Allah be pleased with him) was right.” [Al-Bukhari and Muslim].

Part 05: Listen / Download Mp3 Here (Time 1:02:08) (Differentiate Between Salaah)

1211. Abu Ayyub (May Allah be pleased with him) reported: A man said to the Prophet (sallallaahu ’alayhi wa sallam): “Direct me to a deed which may admit me to Jannah.” Upon this he (the Messenger of Allah (sallallaahu ’alayhi wa sallam)) said, “Worship Allah and never associate anything with Him in worship, establish Salat, pay Zakat, and strengthen the ties of kinship.” [Al-Bukhari and Muslim].

1212. Abu Hurairah (May Allah be pleased with him) reported: A bedouin came to the Prophet (sallallaahu ’alayhi wa sallam) and said: “O Messenger of Allah! Direct me to a deed by which I may be entitled to enter Jannah.” The Prophet (sallallaahu ’alayhi wa sallam) said, “Worship Allah, and never associate anything with Him, establish Salat, pay the Zakat which has been enjoined upon you, and observe Saum of Ramadan.” He (the bedouin) said: “By Him in Whose Hand my soul is, I will never add anything to these (obligations).” When he turned his back, the Prophet (sallallaahu ’alayhi wa sallam) said, “He who wants to see a man from the dwellers of Jannah, let him look at him (bedouin).” [Al-Bukhari and Muslim].

Part 06: Listen / Download Mp3 Here (Time 45:35) (Action To Enter Paradise)

1214. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Any person who possesses gold or silver and does not pay what is due on it (i.e., the Zakat); on the Day of Resurrection, sheets of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead and back will be branded. When they cool down, they will be heated again and the same process will be repeated during the day the measure whereof will be fifty thousand years. (This would go on) until Judgement is pronounced among (Allah’s) slaves, and he will be shown his final abode, either to Jannah or to Hell.” It was asked, “How about someone who owns camels and does not pay what is due on him (i.e., their Zakat)?” He (sallallaahu ’alayhi wa sallam) replied, “In the same way the owner of camels who does not discharge what is due in respect of them (their due includes their milking on the day when they are taken to water) will be thrown on his face or on his back in a vast desert plain on the Day of Resurrection and they will trample upon him with their hoofs and bite him with their teeth. As often as the first of them passes him, the last of them will be made to return during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah’s) slaves, he will be shown his final abode either to Jannah or to Hell.” It was (again) asked: “O Messenger of Allah, what about cows (cattle) and sheep?” He (sallallaahu ’alayhi wa sallam) said, “If anyone who possesses cattle and sheep and does not pay what is due on them (i.e., their Zakat); on the Day of Resurrection, he will be thrown on his face in a vast plain desert. He will find none of the animals missing with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample upon him with their hoofs. As often as the first of them passes him, the last of them will be made to return to him during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah’s) slaves; and he will be shown his final abode either to Jannah or to Hell.” It was asked: “O Messenger of Allah, what about the horses?” Upon this he (sallallaahu ’alayhi wa sallam) said, “The horses are of three types. One, which is a burden for the owner; another which is a shield, and another one which makes its owner entitled to reward. The one for whom these are a burden is the person who rears them for show or for pride or for causing injury to the sentiments of the Muslims. They will be a cause of torment for their owners. The one for whom these are a shield is the person who rears them for the sake of Allah but does not forget the Right of Allah concerning their backs and their necks (i.e., he lets a needy ride on them), and so they are a shield for him. Those which bring reward to the one who rears them in pastures and gardens are the ones that are used in the Cause of Allah (Jihad) by the Muslims. Whatever they eat from the meadows and the gardens will be recorded on his behalf as good deeds so much so that their droppings and urine will be counted for an equal number of good deeds for him. Even when they break their tying rope and every height from which they climb and every hoofprint which they leave will be counted as a good deed on behalf of the owner. When their owner leads them through a stream from which they drink, though he does not intend to quench their thirst, yet Allah would record for him the quantity (of water) of what they would drink on his behalf as good deeds.” It was asked: “O Messenger of Allah, what about the donkeys?” Upon this he (sallallaahu ’alayhi wa sallam) said, “Nothing has been revealed to me in regard to the donkeys in particular except this one Verse of a comprehensive nature:So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.”’ (99: 8,9). [Al-Bukhari and Muslim].

Part 07: Listen / Download Mp3 Here (Time 54:12) (Punishment of not paying Zakah)

You can read The Excellence and Obligation of the Payment of Zakat – Riyad-us-Saliheen

Audio Courtesy: http://ittibaa.com/riyaad-us-saaliheen.html

An-Nawawi 40 Hadeeth – Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio|En]

Classical work of Imaam An Nawawi rahimahullaah.
The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah

Al-Qadr (Pre-decree) is Allaah’s secret. Don’t Argue or Dispute about it – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 43 : Point 67
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And speech and argumentation and disputing about al-Qadr (pre-decree) in particular are forbidden with all of the sects because pre-decree (al-Qadr) is Allaah’s secret.

And the Lord, the Majestic, the Most High,[1] He forbade the prophets from speech concerning pre-decree and the Prophet sallAllaahu `alayhi wa sallam forbade argumentation about pre-decree and it was detested by the companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam and by the taabi`een and it was detested by the scholars and by the people of piety and they forbade argumentation concerning pre-decree (al-Qadr).

So upon you is to submit, to affirm, to have eemaan in and to hold as your belief whatever Allaah’s Messenger sallAllaahu `alayhi wa sallam said about all matters and to be silent about other than that.

[Souncloud Audio Link

Transcribed Audio:

From the fundamentals of eemaan (true faith) and from the pillars of eemaan is to have eemaan (true faith) in pre-ordainment and pre-decree. And al-Qadaa w’al Qadr (pre-ordainment and pre-decree) refers to the events that will occur that Allaah has pre-decreed and pre-ordained since eternity. And everything which occurs then it does not happen by chance, randomly or without having been pre-decreed by Allaah, the Majestic and Most High. Rather, Allaah, the Perfect and Most High, knew whatever was, whatever has been in the past and whatever will be in the future. Then He wrote that in al-Lawh al-Mahfudh (preserved tablet). The saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam:

“The first thing that Allaah created was the pen. He said to it, “Write whatever is going to occur until the Day of Resurrection”. So, the pen wrote whatever was going to occur until the Day of Resurrection.”[2]

And the creation of the pen was before the creation of the heavens and the earth by fifty-thousand years and the Throne of Allaah, the Majestic and Most High, was upon the water.[3]

So, here there has been a problematic point for the scholars, was the throne created before the pen or was the pen created before the `Arsh (Throne)? And what is correct is that the `Arsh (throne) was created before the pen[4] because at the time when Allaah created the pen and commanded it to write whatever it was going to be then His throne was upon the water and this is why the Allaamah; the great scholar Ibn ul-Qayyim rahimahullaah said:[5]

“And the people differ with regard to the pen with which the decreed matters were written by the Great Recompense r(Ad-Dayyaan), Allaah, the Most High, 

Was it before the Throne or after it?

There are two sayings mentioned by Aboo `Alaa al-Hamathaanee,

And the truth is that the Throne was before because it was there before the writing,

Before the writing, it stood upon its supports,

And the writing of the honourable pen came afterwards,

After it was brought into existence without any time between.”

And speech with regard to pre-decree has already preceded. However, what is intended now is the prohibition of delving into it.

His saying, “And speech and argumentation and disputing with regard to Qadr (pre-decree) is specifically forbidden,” We already have known that eemaan in pre-decree and pre-ordainment with its levels is a pillar from the pillars of eemaan in Allaah, the Mighty and Majestic.

So, whoever does not believe in pre-decree and preordainment, he is not a mu’min (believer) because he has denied a pillar from the pillars of eemaan. And likewise, it is not permissible to argue about pre-decree and pre-ordainment to say “Why will Allaah punish like that? Why does Allaah do such and such?” as has preceded. It cannot be said why and how? So, no objections, no queries are to be made with regard to Allaah, the Perfect and Most High. And you are not to enter into pre-ordainment and pre-decree with argumentation for you will not reach any nateejah (result or conclusion).

What is upon you is to submit and to have eemaan and that you do not enter into any affair from the affairs of Allaah. This (pre-decree)  will not be known except by Allaah, the Majestic and Most High, and you will not reach any results and therefore it is said, “Pre-decree is Allaah’s secret.[6]

So, Allaah’s secret cannot be reached and cannot be encompassed so therefore don’t try to enter into it. It is upon you to have eemaan (believe) in whatever occurs in the texts of the Qur’aan and the Sunnah and that you stop at that. And that you turn your attention to performing righteous deeds and to leaving off sins and acts of disobedience and that you do not say, “If Allaah has decreed for me that I am from the People of Paradise then I’ll be from the People of Paradise even if I don’t do any action and if Allaah has decreed for me that I am to be from the People of the Fire then I’ll certainly be from the People of the Fire.” So this is false and futile speech, he should not say the like of that.

So, it is not permissible to enter into these affairs because this is not the business of the servant, this is Allaah’s affair. Your business is to act, this is what is required from you. As for entering into pre-ordainment and pre-decree then it is to enter into a maze or a labyrinth from which the servant will never emerge.[7]

His saying, “This is prohibited with all of the sects because the pre-decree is Allaah’s secret,” With all nations because pre-decree is the secret of Allaah and a secret cannot be encompassed.

Allaah, the Majestic and Most High says:

وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ 

And they cannot encompass anything from Allaah’s knowledge except what He wishes. (Sooratul-Baqarah (2), aayah 255)

 وَلَا يُحِيطُونَ بِهِ عِلْمًا

And they cannot encompass Allaah with their knowledge.
(Soorah Taa Haa (20), aayah 110)

Do not try to enter into the affairs of Allaah, the Mighty and Majestic, stick to your own affairs, stick to righteous deeds and leaving off sins and performing repentance from them, set your own record in order whilst you are still alive, occupy yourself with yourself. As for occupying yourself with pre-decree and pre-ordainment and “why did such and such occur” and “If Allaah has decreed all things then  in that case I don’t need to act“. All of this is false and futile speech, there is no value to it and when the companions said to the Messenger sallAllaahu `alayhi wa sallam:

“Should we not just rely upon what has been decreed for us? He said, “Rather act for everyone will have that which he was created for made easy for him.” 

Allaah, the Most High, sent down:

إِنَّ سَعْيَكُمْ لَشَتَّىٰ – 92:4

فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ – 92:5

وَصَدَّقَ بِالْحُسْنَىٰ – 92:6

فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ – 92:7

وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ – 92:8

وَكَذَّبَ بِالْحُسْنَىٰ – 92:9

فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ – 92:10

Your deeds are diverse so as for the one who gives in charity and is dutiful to Allaah and believes in Allaah’s reward then We will make easy for him acts which are pleasing to Allaah. And as for the one who is miserly and thinks himself to be self-sufficient and denies Allaah’s reward then We will make easy for Him actions, which Allaah hates.[8] (Sooratul-Layl (92), aayah 4-10)

So you should carry out the sabab (means), either for the salvation of your own soul or for its destruction by your actions, which you perform by your own choice and your own will. He sallAllaahu `alayhi wa sallam said:

“All the people go out in the morning and the person then either sets his soul free or he destroys it.”[9]

His saying, “And, the Lord, the Majestic, the Most High, forbade the prophets from speech with regard to pre-decree,” Allaah forbade the creation; the prophets and other than them from speaking about pre-decree. And it is not mentioned from the prophets that they ever raised any objection to pre-decree because they knew the tremendousness of Allaah, the Majestic and Most High, and His wisdom and they submitted and they adopted correct manners with respect to Allaah, the Majestic and Most High, and they had not used to ask about anything, which did not contain a point of welfare for them or a benefit, so the prophets would not ask about it. Likewise, the followers of the prophets would never ask about it. Rather, the prophets and their followers used to turn themselves towards action and give attention to it. They did not used to ask about pre-decree and pre-ordainment except from the aspect of belief and having eemaan in it. And having eemaan in pre-decree and pre-ordainment, if you have eemaan in it, it renders you at peace from doubts and from false ideas and from grief. He sallAllaahu `alayhi wa sallam said:

“You should know that whatever befalls you was never going to miss you and whatever misses you was never going to befall you.”[10]

So do not say: “If only I had done such and such then such and such would have been the case but rather, you should say, “Qadr Allaah wa maa shaa·a fa`al (it was the decree of Allaah and whatever He wishes He does.)”[11]

His saying, “And the Prophet sallAllaahu `alayhi wa sallam forbade disputing about pre-decree and the companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam; radiyAllaahu `anhum, they detested it and the taabi`een, they detested it and the scholars and the people of piety detested it, arguing about pre-decree.” When the Qadariyyah (those people who denied pre-decree) appeared at the end of the time of the companions, the companions strongly rebuked and refuted them and warned against them and made it clear that a servant, what is upon him is to have eemaan (truly believe) that whatever befalls him was not going to miss him and whatever misses him was never going to come to him and that whoever does not believe this then Allaah will burn Him in the Fire.[12] So upon this, their sayings were united when the sect of the Qadariyyah appeared in their time.

His saying, “So upon you is to submit and to affirm and to have eemaan,” this is what is obligatory upon you with regard to pre-decree and pre-ordainment; submission to the pre-ordainment of Allaah and His pre-decree and not to raise objections to it and that you believe as your `aqeedah (creed and belief) that Allaah does not do anything except for a wise purpose and that He does not punish anyone except on account of his deeds. So, any deficiencies are from you so instead of blaming pre-decree, you should blame yourself and you should repent to Allaah. So, no-one can prevent repentance (tawbah) and Allaah accepts repentance from those who repent. So, why do you then occupy yourself with something, which will have no benefit for you? So, upon you is to submit and to yield and comply and not to enter into that which is not your concern, There occurs in the hadeeth of Aboo Hurayrah radiyAllaahu `anhu that he sallAllaahu `alayhi wa sallam said:

“From the excellence of a person’s Islaam is that he leaves off that which is not his concern.”[13]

His saying, “And believing whatever Allaah’s Messenger sallAllaahu `alayhi wa sallam said about all matters and be silent about whatever is besides that,” Meaning believe whatever the Messenger sallAllaahu `alayhi wa sallam said, the one who does not speak from his own desires and do not make accusations against the ahaadeeth or raise doubts about them. As long as they are established from the Messenger sallAllaahu `alayhi wa sallam then they are not an arena for hesitation.

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا – 4:65

So know by your Lord they will not be believers until they make you (Muhammad sallAllaahu `alayhi wa sallam) judge in whatever disputes occur between them then they do not find any difficulty in themselves from the judgement you have passed, rather they accept with full submission.  (Sooratun-Nisaa· (4), aayah 65)

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا 

And it is not right for any believing man or any believing woman that when Allaah and His Messenger have decreed a matter that they have any other choice in their affair and whoever disobeys Allaah and His Messenger then he has strayed far away. (Sooratul-Ahzaab (33), aayah 36)

And the like of these aayahs. So, what is obligatory upon you is to follow and to submit and to yield and comply. With regard to matters; meaning in all matters, the Messenger sallAllaahu `alayhi wa sallam conveyed from Allaah everything, which the people need from the matters in their religion and he made it clear and Allaah completed the religion through him and there is no good except that he guided his nation to it and there is no evil except that he warned them from it and he left them upon the clear white path, its night is just the same as its day, no-one strays away from it except one who is destroyed.

His saying, “And stay silent upon whatever is other than that.” This is just as has occurred in the hadeeth:

“Allaah has made certain duties obligatory upon you so do not neglect them and He has made certain things forbidden for you so do not commit them and He has remained silent about some things as a mercy upon you, not forgetting so do not ask about them.”[14]

You should not ask about anything except something which you need in your religion or your worldly life. And from the excellence of a person’s Islaam is his leaving off that which is not his concern. As for that which you do not have need of then asking about it is from the superfluous matters; extra unnecessary matters :

“The Prophet sallAllaahu `alayhi wa sallam forbade qeel wa qaal (loose conveying of useless speech) and asking too much and wasting wealth.”[15]

So your questions should be in accordance with the level of your need and do not ask about that which you do not have a need of.

Footnotes

[1] Translator’s side point: In some wordings; “He whose name is Majestic” or in some of the narrations; “The Exalted and Most High.”

[2] Reported by Aboo Daawood in his Sunan and by a list of others; Imaam Ahmad, at-Tirmithee and by others besides.

Translator’s side point: This hadeeth is declared saheeh (authentic) by Shaykh al-Albaaniyy and it’s a narration of the companion `Ubaadah ibn as-Saamit radiyAllaahu `anhu.

[3] That’s also been taken from the authentic hadeeth where they mention in a footnote that Muslim reported in his saheeh from `Abdullaah ibn `Amr ibn al-Aas radiyAllaahu `anhumaa who said that Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“Allaah, the Most High, wrote the pre-decreed measures of all the created things fifty-thousand years before He created the heavens and the earth and His `Arsh (Throne) was upon the water.” 

[4] Translator’s side point: This is the saying of the majority of the scholars and you can refer to the book Bughyat ul-Murtaad of Shaykh ul-Islaam ibn Taymiyyah and likewise al-Bidaayah wan-Nihaayah of al-Haafidh ibn-Katheer, (right at the start of al-Bidaayah wan-Nihaayah) and in that reference al-Haafidh ibn-Katheer mentions that, “The saying that the pen was created first was the saying of some people and he mentioned it was the saying of the famous mufassir; Ibn Jareer atTabariyy and it was the saying of Ibn al- Jawzee and others besides them and as for the saying that the Throne was created first then the pen then this as he mentioned is the saying of the majority of the scholars, W`Allaahu A`lam.”

Translator’s side point: From the famous scholars of these days who said that the Throne was created first before the pen was Shaykh ibn `Uthaymeen rahimahullaah and from those scholars who said that the pen was created before the Throne then Shaykh al-Albaaniyy rahimahullaah. Then there is some difference amongst the people of the Sunnah with regard to which of those two were created first Allaahu A`lam.

[5] From the famous poem Nooniyyah of Ibn ul-Qayyim.

[6] Ibn `Abdul Barr said in his book al-Istidhkaar, “The scholars said and the wise people from olden times said, “Pre-decree is Allaah’s secret thing so do not look into it.””

[7] Translator’s Side Point: Shaykh Ahmad an-Najmee rahimahullaah in his explanation something that is very commonly brought by people with regard to pre-decree,

“The intellect may say – “Allaah has decreed all the decrees of the creation and He has made some of the people; People of Bliss (People of Paradise) and some of them wretched people; People of the Fire. So, the wretched people are therefore not able to be People of Bliss”, then the intellect becomes bewildered. Therefore, it is obligatory to withhold and to have eemaan that Allaah does not oppress anyone from His creation and He does not punish anyone from them except with the proof being established. 

قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ – 6:149

And with Allaah is the decisive proof so if He had wished He would have guided you, all of you. (Sooratul-An`aam (6), aayah 149)

[8] Reported by al-Bukhaariyy (6,605) and Muslim (2,647) from a hadeeth of `Aliyy radiyAllaahu `anhu.

[9] Reported by Muslim (223) from a hadeeth of Aboo Maalik al-Ash`ariyy radiyAllaahu `anhu.

[10] This hadeeth has preceded on page (319) from a hadeeth of `Ubaadah radiyAllaahu `anhu and preceded on page (322) from a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa.

[11]Taken directly from the hadeeth of Aboo Hurayrah radiyAllaahu `anhu that Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The strong believer is better and  more beloved to Allaah than the weak believer and there is good in all of them, be eager upon that which can benefit you and seek the aid of Allaah and don’t be incapable and if something befalls you then do not say if only I had done such and such then such and such would’ve happened but rather you should say, Qadr Allaah, it was the decree of Allaah and whatever He wishes He does because saying ‘if only’, this opens up the door to the action of Satan.”

Reported by Muslim (2,664).

[12] From `Abdullaah ibn Fayrooz ad-Daylami who said, “Something occurred in myself regarding this matter of pre-decree and I feared that it would corrupt for me my religion and my affair so therefore, I went to Ubayy ibn Ka`b and I said, ‘O Aboo Mundhir, something has occurred in myself with regard to this matter of pre-decree so I feared for my religion and my affair, so tell me something about that so that hopefully Allaah will benefit me through it.”

So he said, ‘If Allaah were to punish all the inhabitants of the heavens and the people of His earth then He would be punishing them and He would not be being unjust to them. And if He were to be merciful to them then His mercy would be better for them than their deeds. And if you had the like of Mount Uhud in gold or like the mountain of gold, which you spent it in Allaah’s cause, it would not be accepted from you unless and until you believed in pre-decree so that you know whatever happens to you was not going to miss you and whatever missed you was not going to come to you and if you were to die upon other than this, you will enter the Fire. And there will be nothing wrong for you to go to my brother `Abdullaah ibn Mas`ood and ask him.’ 

He said, ‘So, I went to `Abdullaah and I asked him so he mentioned the like of what was mentioned by Ubayy and he said to me’, ‘There will be no harm if you go to Huthayfah.’ 

So I went to Huthayfah and I asked him so he said the same as the two of them had said and he said, “Go to Zayd ibn Thaabit and ask him.’ So I went to Zayd ibn Thaabit and I asked him so he said, ‘I heard Allaah’s Messenger sallAllaahu `alayhi wa sallam say:

‘If Allaah were to punish the inhabitants of His heavens and the inhabitants of His earth then he would punish them and he would not be wronging them and if He were to have mercy upon them then His mercy would be better for them than their deeds deserve and if you had the like of the Mount Uhud in gold and you spent it in Allaah’s cause, Allaah would not accept it from you until you believed in pre-decree, all of it so that you know whatever befalls you was not going to miss you and whatever misses you was not going to befall you and if you die upon other than this, you will enter the Fire.”’ 

Reported by Imaam Ahmad and Aboo Daawood and Ibn Maajah and the wording is his and declared authentic by Ibn Hibbaan and by Shaykh ul-Islaam Muhammad ibn `Abdul Wahhaab in Kitaab at-Tawheed and likewise declared saheeh by Shaykh al-Albaaniyy as well.

[13] Reported by at-Tirmithee who said it’s ghareeb and by Ibn Maajah and by Al-Bayhaqi in Shu`b al-Eemaan and Ibn Hibbaan and others from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

Translator’s side point: There is some speech with regard to the scholars about the authenticity of this hadeeth, some of them don’t accept the hadeeth being authentic from the Prophet sallAllaahu `alayhi wa sallam and as for Shaykh al-Albaaniyy rahimahullaah then he declared the hadeeth saheeh in his checking of Tirmithee, hadeeth being saheeh from Allaah’s Messenger sallAllaahu `alayhi wa sallam, W`Allaahu A`lam.

[14] Reported by Tabaraanee in Mu`jam al-Kabeer, ad-Daaruqutnee in his Sunan, al-Haakim, al-Bayhaqi and others besides from a hadeeth of Aboo Tha`labah al-Khushaniyy and the wording of the text of it was declared authentic by Ibn Katheer in his Tafseer.

Translator’s side point: Shaykh al-Albaaniyy declared this hadeeth (hadeeth occurs as no. 30 in Imaam an-Nawawi’s 40 hadeeth) to be da`eef (weak) in his checking in his book Ghayatul Maraam  as hadeeth no. 4 because he mentioned the Taabi`ee is not established; Maqhu who heard from the companion Aboo Tha`labah radiyAllaahu `anhu. However Shaykh al-Albaaniyy before that in the book 2 hadeeth that  declared hasan (good) a narration with the wording from a hadeeth of Aboo Dardaa` radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam said:

“That which Allaah has declared lawful in His Book then it is lawful and whatever He forbade then it is what is forbidden and whatever He remained silent about then it is that which He has pardoned so accept from Allaah that which He has pardoned for Allaah does not forget anything.

 وَمَا كَانَ رَبُّكَ نَسِيًّا 

“And your Lord never forgets.” (Soorah Maryam (19), aayah 64)

Reported by al-Haakim.

[15] Reported by Al-Bukhaariyy (2,408) and reported by Muslim (593) from a hadeeth of Mugeerah ibn Shu`bah radiyAllaahu `anhu.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/category/islam/qadr-pre-decree/

Allaah rewards the martyr (shaheed) for his martyrdom – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 40 : Point 63
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And Allaah rewards the martyr (shaheed) for his martyrdom. 

[Souncloud Audio Link

Transcribed Audio:

The martyr (ash-shaheed) is the person who is killed on the battlefield whilst fighting against the disbelievers. He fights so that the word of Allaah is uppermost.

Everything of this person will be forgiven by Allaah, except for a debt (ad-dayn) which is upon him because a debt is the right of the people and a right of a person will not fall away unless it is given to him or he pardons with regard to it. But as for the sins which are between the person and Allaah then Allaah will forgive them all on account of a person being martyred in the cause of Allaah, the Mighty and Majestic.

And there are also martyrs who are not killed upon the battlefield such as a person who dies through the plague, he is a martyr (shaheed) and one who is killed defending his wealth or his honour or his family then he is a shaheed (martyr) or the person who dies in an unexpected accident such as a fire or by drowning, he is a martyr with Allaah, the Mighty and Majestic, meaning he will have the reward of a martyr but he is not the same as the martyr who dies on the battlefield with regard to rulings. Rather, he is washed and shrouded and a funeral prayer is said over him. As for the martyr who dies upon the battlefield then he is not washed and he is not shrouded in any clothes except those he was killed in and funeral prayer is not said over him and he is buried with his blood upon him.[1]

Footnotes:

[1] Translator’s side point: When they mention that there are other martyrs besides the martyr who’s killed upon the battlefield, Shaykh Fowzaan mentions examples especially the one who dies through plague, one who is killed defending his wealth or his honour or his family, one who dies in a sudden accident like a fire or drowning.

Al Bukhaariyy reported in his saheeh (653) and Muslim reports it also (1,914) on Aboo Hurayrah radiyAllaahu `anhu who said Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The martyrs (shuhadaa) are five; the one who dies of the plague and the one who dies of an abdominal complaint and the one who drowns and the one who has a house structure fall upon him and the martyr who is killed fighting in Allaah’s cause.”

And the wording here is that of Al-Bukhaariyy.

And there also occurs from Jaabir ibn al-`Ateeq radiyAllaahu `anhu who said Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The martyrs are seven besides the one who is killed in Allaah’s cause; the one who dies of the plague is a martyr and the one who drowns is a martyr and the person who dies from pleurisy is a martyr and the person who dies of an abdominal complaint is a martyr and the one who dies in a fire is a martyr and the one who dies underneath a building falling is a martyr and the woman who dies whilst pregnant is a martyr.”

Reported by Imaam Maalik in his Muwatta, Imaam Ahmad in his Musnad and Aboo Dawood, Ibn Maajah and An-Nasaa`ee and Ibn Hibbaan.

Translator’s side point: Shaykh Al-Albaaniyy said with regard to this narration, “It is saheeh (authentic).”

Imaam An-Nawawi said in his explanation of Muslim:

The scholars said these types of death are shahaadah (martyrdom) on account of Allaah, the Most High bestowing His favour because of their severity and how painful they can be. And there occurs in another hadeeth in the saheeh:

“Whoever is killed defending his wealth then he is a martyr and whoever is killed defending his family then he is a martyr.”

And it’s already been explained in the Book of Eemaan and there occurs in another authentic hadeeth:

“Whoever is killed defending his sword is a martyr.”

Imaam an-Nawawi said that the the scholars said: what is meant by the martyrdom of those people, all of them besides the one who is killed fighting in Allaah’s cause,  is that – in the Hereafter they will receive the reward of the martyrs. As for this world, then they are to be washed and funeral prayer said over them. And there has already preceded in the Book of Eemaan an explanation of that. And the fact that the martyrs are of three categories:

  • Firstly, the martyr who is the martyr with regard to this world and the Hereafter and he is the one who is killed whilst fighting the disbelievers.
  • Secondly, one who is a martyr in the Hereafter but not with regard to the rulings of this life and they are the ones mentioned here – meaning the two hadeeth we just heard, those who are treated as being the martyr in the Hereafter with regard to the rulings in this life, we can treat them as normal people that have died.
  • Thirdly, one who is apparently a martyr in this world but not so in the Hereafter, he is the person who steals something from the Booty or who is killed whilst fleeing.

Shaykh Ahmad an-Najmee said on this point,

“I say (with regard to the point that “the martyr is rewarded for his martyrdom, the sick person is rewarded when he is sick”) that occurs in authentic ahaadeeth, which show that a Muslim who falls sick is rewarded during his illness because he knows Allaah caused him to become ill and is the one Who cures. As for martyrdom then it is a very high level, which Allaah gives to whoever He wishes from His servants. However, it cannot be attained except through ikhlaas (making ones deeds purely and sincerely for Allaah) and through mutaaba`ah (following the Messenger sallAllaahu `alayhi wa sallam as example). So whoever is killed fighting truly in Allaah’s cause then he is a martyr from the martyrs of this world and the Hereafter if he is killed fighting between the disbelievers and the Muslims. And likewise, one who is killed by the innovators (mubtadi`oon) such as the Khawaarij and their like and that occurs in the hadeeth with regard to the Khawaarij:

“Glad tidings of a tree in Paradise are for those who fight them and they kill him.” [Reported by Aboo Daawood and others.]

As for the martyrs with regard to the Hereafter, then they are many and from the martyrs of the Hereafter are the one who dies through the plague, through a stomach complaint, in a fire, being drowned and a building falling upon him and so on.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: https://abdurrahman.org/jihad/

The blood of a Muslim cannot lawfully be shed except on account of one of three cases – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 36 : Point 49
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And the blood of a Muslim who bears witness that none has the right to be worshipped except Allaah and that Muhammad is His slave and His Messenger cannot lawfully be shed except on account of one of three matters; fornication after having been married or one who turned apostate after having daleel or one who murders a believing soul without right then he is executed for it, other than that then the blood of the Muslim is unlawful for the Muslim to shed forever until the Hour is established.[1]

[Souncloud Audio Link

Transcribed Audio:

The issue of killing a Muslim comes after the issue of marriage because Islaam came to protect matters of honour and to protect blood from being shed and to protect property. He sallAllaahu `alayhi wa sallam said [2]:

“Your blood and your wealth and your honour are forbidden for you.”

And he sallAllaahu `alayhi wa sallam said:

“All of the Muslim is forbidden for the Muslim; his blood and his property and his honour.”[3]

So having spoken about al-a`raad (matters of honour) in the previous sentences in what is connected to marriage and divorce, he moved onto the matter of preservation of blood from being shed. So, the Muslim when he bears witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah then his blood and his property become forbidden to shed. And therefore, Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“I have been commanded to fight against the people until they say none has the right to be worshipped except Allaah. So, if they say it then they have rendered their blood and their property safeguarded from me except on account of a right of Islaam and their reckoning will be with Allaah, the Most High.[4]

So, whoever announces his Islaam and utters the two testifications then we accept that from him and we count him as being a Muslim and we apply the rulings of the Muslims upon him even if in his heart there is hypocrisy (nifaaq), for that will be between him and Allaah. Allaah will bring Him to account and the Prophet sallAllaahu `alayhi wa sallam accepted Islaam of the hypocrites (munaafiqeen) and he applied the outward rulings upon them.

However, whoever commits one of those things that nullifies Islaam then in that case he is judged to be guilty of riddah (apostasy). So, either he will then repent or otherwise, he will be executed as a protection for the religion. This is the first matter that renders the blood of a Muslim lawful to be shed.

And the second matter from those things that renders the blood of a Muslim lawful to be shed is al-Qisaas (retaliatory killing); an-nafsu bin-nafs (a life for a life).

He the Most High said:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ 

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ 

Oh you who believe al-Qisaas (legal retribution) for those who have been murdered is prescribed for you. The free person for the free person and the slave for the slave and the female for the female and whoever pardons and overlooks for his brother and accepts payment of blood money instead then this should be adhered to with fairness and payment of blood money should be made in a good manner. This is an alleviation from your Lord and a mercy. So, whoever then transgresses after acceptance of the blood money and kills the murderer then for him there will be a painful punishment. And there is for you in Qisaas (legal retribution) the saving of life, O people of understanding, that you may become righteous

(Sooratul-Baqarah (2), aayah 178-179)

Al-Qisaas (retaliatory execution) results in the preservation of life even though the murderer is killed because a would-be murderer, if he knows that he’s going to be killed, he will withhold from killing. And the rest of the people, if they see the murderer being killed then they will stop themselves from killing. So therefore, blood will be safeguarded on account of that.

So, al-Qisaas (retaliatory execution) is a means for preservation of life and even though the one upon whom retribution is taken is killed then it is a killing which leads to preservation of life of the rest of the society and transgression against blood will be reduced. As for the case, if the murderer were to be left and it were to be said this contradicts human rights and he were to be left and not executed then this will result in the shedding of blood and destruction of security and causing those people who are in a state of security to instead be in fear and it will bring about many evils and killing will increase and bloodshed will occur to the extent that they used to say even in the times of ignorance (jaahiliyyah),Execution is the best deterrent to murder.” So, killing the criminal is the best deterrent to murder in the future and in this regard is the aayah:

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ

And there is for you in legal retribution the saving of life, O people of understanding. (Sooratul-Baqarah (2), aayah 179)

And those people who say that Qisaas (retaliatory killing) runs contrary to human rights then we say to them that the person who’s being transgressed against, “Is he not a human?” So, in taking retribution, there is protection for his right.

And the third of those whose blood it is lawful to shed is the thayyib (one who’s married or has been married) who commits zina (fornication). Ath-thayyib is the person who has had sexual relations with his wife in a correct marriage. So, if he then after that commits zinaa (fornication) then he is stoned to death with stones until he dies and his blood is rendered lawful on account of that.

So, these are the matters which render the blood of a Muslim lawful to be shed. Either al-Qisaas (retaliatory execution for murder) a life for a life or one who commits fornication after being married or al-murtadd (the apostate); the one who has left the religion of Islaam, the one who commits something, which breaks a person’s Islaam. He sallAllaahu `alayhi wa sallam said:

“Whoever changes his religion then kill him.”[5]

And there occurs in the hadeeth:

“And the one who abandons his religion and leaves the Jama’ah (united body).”[6]

And this contains a refutation of those who deny the punishment for apostasy seeking to use as evidence his saying, He the Most High:

لَا إِكْرَاهَ فِي الدِّينِ

There is to be no compulsion upon the religion.
(Sooratul-Baqarah (2), aayah 256)

And this use of evidence is an error because killing the apostate; it’s goal is not to force anyone to accept the religion. Rather, the goal from it is to protect the religion from being played around with by someone who has entered into it freely by choice and then he abandons it after having borne witness that the religion is true.

His saying, “And the blood of a Muslim person who bears witness that none has the right to be worshipped except Allaah is not permissible,” the Muslim is the one who bears witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. However, along with the two testifications, there must be action that he establishes the prayer and gives the Zakaah and fasts Ramadaan and performs the Hajj to the house for whoever is able to make his way to it; action is essential.

His saying, “And whatever is besides that then the blood of the Muslim is forbidden for the Muslim to shed forever until the Hour is established,” the blood of the Muslim is forbidden for the Muslim. There will not come a time when it is permissible for him to shed the blood of a Muslim ever for Allaah unless he transgresses against and attacks the people in their homes or he commits Highway robbery or revolts against the authority of the ruler or other than that then he is killed to repel his evil if his evil cannot be repelled except through killing him.[7]

Footnotes:

[1] Translator’s side point: Reported by al-Bukhaariyy (6,878) and Muslim (1,676) from `Abdullaah ibn Mas`ood radiyAllaahu `anhu who said Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The blood of a Muslim who bears witness than none has the right to be worshipped except Allaah and that I am the Messenger of Allaah is not permissible to be shed except on account of one of three cases; a life for a life and a previously married person who commits fornication and one who abandons his religion and leaves the Jamaa`ah.” 

[2] Reported by al-Bukhaariyy in his saheeh (67) and Muslim (1,679) from a hadeeth of Aboo Bakrah radiyAllaahu `anhu.

[3] Reported by Muslim in his saheeh (2,564) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

[4] Reported by al-Bukhaariyy in his saheeh (25) and Muslim (22) from a hadeeth of `Abdullaah ibn `Umar radiyAllaahu `anhuma.

[5] Reported by al-Bukhaariyy in his saheeh in two places Hadeeth Nos. (3,017) and (6,922) from `Ikrimah who said:

“Some heretics were brought to `Aliyy radiyAllaahu `anhu so he burnt them to death. So, that news reached Ibn `Abbaas so he said, “If it had been me I would not have burnt them with fire because of the prohibition of Allaah’s Messenger sallAllaahu `alayhi wa sallam, “Do not punish with the punishment of Allaah.” However, he would have killed them because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam, “Whoever changes his religion then kill him.” 

[6] Reported by al- Bukhaariyy (6,878) and Muslim (1,676) from a hadeeth of `Abdullah ibn Mas’ood radiyAllaahu `anhu.

Translator’s side point: Imaam ibn Qudaamah al-Maqdisee rahimahullaah said in his famous book Al-Mughnee,

“The People of Knowledge are united in consensus upon the obligation of killing the apostate and that is reported from Aboo Bakr and `Umar and `Uthmaan and `Aliyy and Mu`aadh and Aboo Moosaa and Ibn `Abbaas and Khaalid radiyAllaahu `anhum and others besides them and no one criticised that from them so it is Ijmaa` (consensus).

Likewise, Imaam an-Nawawi mentioned in his explanation of Muslim in the book Kitaab al-Imaarah (Book of Leadership) when he’s speaking about the hadeeth of Prophet sallAllaahu `alayhi wa sallam’s sending of Aboo Moosaa al-Ash’aree to Yemen then later on he sent Mu`aadh to go to Yemen after him so when Mu`aadh arrived, he found that there’s a Jewish man there captured who had accepted Islaam and then left Islaam and become a Jew again; he was awaiting execution. So Aboo Moosaa offered a cushion for Mu`aadh to sit down so Mu’aadh refused, “till you kill him”. Imaam an-Nawawi commented upon that hadeeth and said, “It shows the obligation of killing the apostate and they are agreed in consensus upon his killing.”

Imaam ibn `Abdul-Barr said in his book At-Tamheed when he was speaking about the narration of `Aliyy radiyAllaahu `anhu when he killed the apostates. Ibn `Abdul-Barr then said,

“The fiqh of this hadeeth is that whoever apostasizes (leaves his religion) then his blood becomes lawful and his neck is struck, meaning he’s beheaded and the ummah is united upon that.” 

[7] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said,

“And I say and it is not permissible to kill any soul except for one of these three by consensus and success is granted by Allaah.”

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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Stoning (the adulterer or adulteress) is True – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 28 : Point 33
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And stoning is true.

[Souncloud Audio Link

Transcribed Audio:

Allaah, the Perfect and Most High, has forbidden some things relating to matters affecting peoples’ honour or relating to dealings and other than that.; and these forbidden matters are divided into categories.

– Forbidden things which are major sins
– Forbidden matters which are lesser sins

And then with regard to the punishment upon the one who commits them, they are divided into three categories.

The first category: forbidden things for which Allaah has laid down prescribed punishments. They are called al-hudood prescribed punishments from the word al-hadd (limit); it means prevention. They are called that because they prevent from falling into these sins.

The second category: forbidden things which Allaah has not laid down prescribed punishments for, however there is ta`zeer (discretionary) punishments for them; and it is left to the discretion of the ruler in accordance with whatever he sees will be a deterrent from them. And this is called ta`zeer and it is a correctional punishment.

The third category: that which does not have a laid down prescribed punishment nor does it have a discretionary punishment from those forbidden things. However, there does occur with regard to it a threat and a mention of anger and curse and Fire and other than that from the types of threat; such as consuming usury and gambling and other than that. With regard to this there is a severe threat which will deter whoever has eemaan (true faith) in his heart. And whoever does not have eemaan in his heart or he is weak in faith, then in front of him there will be a reckoning and a punishment in the Hereafter. So Allaah, the Majestic and Most High, has made forbidden these forbidden matters.

The Prophet sallAllaahu `alayhi wa sallam said:

Allaah made obligatory duties obligatory, so do not neglect them. And He made some things forbidden, so do not commit them. And He remained silent about some things as a mercy upon you, not out of forgetfulness, so do not ask about them. [01]

And from these prescribed punishments is the prescribed punishment for fornication. And fornication is to commit illicit sexual intercourse in the private part of one not lawful for him, except through correct legislated marriage contract.

He, the Most High, said:

And those who guard their private parts, except upon their wives or the slaves whom their right hands possess. For they are not blameworthy. And whoever seeks something beyond that, then they are the transgressors. (Sooratul- Ma`aarij (70), aayah 29 – 31)

Meaning those who go beyond what is lawful and enter into that which is forbidden. So whoever enters into fornication, then he will be one of two categories. Either if he is a virgin, meaning he has not had relations with a woman in a lawful marriage which kept him chaste, he is a virgin, then his punishment will be that he will be lashed one hundred times.

He, the Most High said:

And the female fornicator and the male fornicator, lash each one of them with a hundred lashes. And let not pity deter you from obedience to Allaah, if you truly believe in Allaah and in the Last Day. And let a group of the believers witness their punishment. (Sooratun-Noor (24), aayah 2)

And there occurs in the authentic Sunnah that he should be exiled, meaning banished from his land where he committed the illicit sexual relations and sent to another land for a the period of one year. He sallAllaahu `alayhi wa sallam said: For a virgin committing it with a virgin, then the punishment is one hundred lashes and exile for one year. [02]

So exile is confirmed in the Sunnah. As for lashing then it is established in the Qur’aan. And the scholars are agreed in consensus upon lashing, and the majority of them also agree upon exile. This is with regard to the punishment for the virgin.

As for the previously married person, and he is the one who has had relations already with the wife in a correct marriage, and he recognizes the value of peoples honour and the sanctity of peoples honour. And this person, he is stoned with stones until he dies. And this is established in the Qur’aan whose wording was abrogated, but whose ruling remained.

Just as `Umar radiyAllaahu `anhu said upon the mimbar of the Messenger sallAllaahu `alayhi wa sallam,

“The aayah of stoning came down and we comprehended it and we preserved it. And Allaah’s Messenger sallAllaahu `alayhi wa sallam stoned. And I fear that if a time becomes prolonged for the people, that they will start to say, ‘We do not find stoning in the Book of Allaah’. Indeed it is in the Book of Allaah. [03]

This was Qur’aan whose wording was abrogated, but whose ruling remained. And Allaah’s Messenger sallAllaahu `alayhi wa sallam stoned and he commanded stoning. And the Muslims are agreed in consensus upon that. And no one disagreed about it, except for the people of innovations, those whose disagreement is not taken account of such as the Khawaarij.

So stoning is established in the Book and in the Sunnah of the Prophet sallAllaahu `alayhi wa sallam sayings (Sunnah qawliyyah) and his actions (Sunnah `amaliyyah) and by consensus. So whoever denies it is a disbeliever, because he is denying that which Allaah has said and His Messenger and the consensus of the Muslims. So stoning is established. There is no scope for speech about it. And therefore he stated it here and said “Stoning is true”. This is the creed and belief of the Ahlus-Sunnah wal-Jamaa`ah in refutation of the innovators, those who deny stoning without knowledge and without clear insight, because of their ignorance and because of their childishness in regards to knowledge; and they are relying upon their intellects and their own thinking. And those people are not counted. No notice is taken of them and their sayings are not looked at.

So sometimes an ignorant person can come claiming awareness and to have researched and say, “There is disagreement about this.” So it is said to him, “Is it the case that every disagreement is taken account of?! There are matters of disagreement which are totally discarded and not counted. And from them is this disagreement.

And therefore the writer of the lines of poetry said:

Not every disagreement that comes about is taken account of, except that which has of correct examination.

So the matter is not just claims of disagreement. The matter is one of verification of what is correct and tying it to the proof. So whoever goes against the proof, then he is defeated in the argument and there is no weight given to his disagreeing, and he is not counted.

And Allaah, the Majestic and Most High, says:

So if you disagree about anything, then refer it back to Allaah and the Messenger, if you truly believe in Allaah and the last day, that is the better and finer in its outcome.(Sooratun-Nisaa· (4), aayah 59)

So we do not just remain upon there being disagreement, rather we refer back to the proof, because of His saying, He, the Most High:

Then refer it back to Allaah and the Messenger, if you truly believe in Allaah and in the last day, that is the better and finer regarding its outcome. (Sooratun-Nisaa· (4), aayah 59)

So therefore the author rahimahullaah he stated the issue of stoning even though this book is a book of creeds and beliefs, because it is obligatory to believe in the obligation of stoning; and whoever denies it has become a disbeliever. So therefore he stated it as a refutation of the innovators who deny stoning. [04]

Footnotes:

[01] This hadeeth occurs as no. 30 in an-Nawawiyy’s Forty Hadeeth. It is reported by at-Tabaraaniyy in alMu`jamul-Kabeer, Ibn Jareer in his Tafseer, ad-Daaraqutniyy in his Sunan, al-Haakim in his Mustadrak, al-Bayhaqiyy in as-Sunanul-Kubraa and others. It was declared hasan good by an-Nawawiyy in RiyaadusSaaliheen.

Translators side point: It occurs as a hadeeth of Aboo Tha`labah al-Khushaniyy radiyAllaahu `anhu and Shaykh al-Albaaniyy rahimahullaah said with regard to this narration in Ghaayatul-Maraam (no. 4), “This narration is actually da`eef (weak). Makhool did not meet Aboo Tha`labah.” However in the same book Shaykh al-Albaaniyy declares hasan (good) the narration which bears some resemblance with this one, which is the hadeeth of Abud-Dardaa· radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam said,

“Whatever Allaah made lawful in His book, then it is lawful. And whatever He made forbidden, then it is forbidden. And whatever He remained silent about, then it is pardoned. So accept from Allaah that which He has pardoned for Allaah would not forget anything.”

And he recited:

And your Lord never forgets. (Soorah Maryam (19), aayah 64)

Hadeeth reported by al-Haakim and declared hasan by Shaykh al-Albaaniyy.

[02] Reported by Muslim in his Saheeh (no. 1690) as a hadeeth of `Ubaadah ibnus-Saamit radiyAllaahu `anhu.

Translator’s side point: You also find that same narration from a different Companion reported by alBukhaariyy, also by Aboo Daawood, at-Timithiyy and Ibn Maajah. This wording actually occurring in the text is the wording of Ibn Maajah. Shaykh al-Albaaniyy declared it likewise saheeh.

[03] Reported by al-Bukhaariyy in his Saheeh (no. 6829). Also reported by Muslim in his Saheeh (no. 1691) from a narration of `Umar radiyAllaahu `anhu.

[04] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation that from the established Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam is that:

Indeed he stoned Maa`iz [reported by al-Bukhaariyy (no. 6824)] and the woman connected with the employee [al-Bukhaariyy (no. 6828)] and the woman of the Juhaniyy tribe, al-Juhaniyyah [Muslim (no. 1696)]. And he stoned two Jews who had committed fornication [al-Bukhaariyy (no. 6841)].

And the Prophet sallAllaahu `alayhi wa sallam passed away and this ruling remained being acted upon. And the khulafaa· stoned after him.”

Transcribed by Saima Zaher. Download PDF of Lesson 28

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: 
https://abdurrahman.org/category/islam/zinaa-adultery-fornication/

Bearing witness of Paradise or of the Fire for a specific individual without a proof – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 27 : Point 32 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

[Listen to 32 (Part A) Here]

And know, that there is to be no obedience to any human in disobedience to Allaah, the Mighty and Majestic. And whoever is from the people of Islaam then do not bear witness (of Paradise or the Fire) for him on account of his having done a deed, whether good or bad, since you do not know what his deeds will be concluded with at the point of death. You hope for Allaah’s Mercy for him and you fear for him (because of his sins). You do not know what is destined for him at the point of death with regard to his repenting to Allaah and what Allaah may bring about for him at that time if he dies upon Islaam. You hope for (Allaah’s) Mercy for him and you fear for him because of his sins. And there is no sin except that the servant may repent from it.

[only highlighted portion of the above point is covered in this post]

[Souncloud Audio Link

Transcribed Audio:

His saying, “And witness (meaning regarding Paradise or the Fire) may not be given against anyone nor for him based upon his having done a good or bad deed.”

This matter of bearing witness of Paradise or of the Fire for a specific individual, this is that matter. So witness is not given for a specific individual that he will be in Paradise nor is witness given that he will be in the Fire, except with a proof from the Book and the Sunnah. As for one who there is no proof to state that he is from the people of Paradise, even if he is a righteous person, a believer, we do not do so because we do not know what his concluding action will be. And likewise, a sinful person or a disbeliever, we do not state for certain that the individual that he is from the people of the Fire because he might repent and we do not know. He sallAllaahu `alayhi wa sallam said,

“One of you may perform the actions of the people of Paradise until there is not between him and it except a cubit (forearm); but then what was written overtakes him and he acts with the action of the people of the Fire and therefore he enters it. And one of you may act with the actions of the people of the Fire until there is not between him and it except a forearm (a cubit) and then what was written overtakes him and he acts with the action of the people of Paradise and therefore he enters it.” [05]

“Actions are in accordance with their conclusions.” [06 ]

And the concluding actions are not known except to Allaah, the Knower of all hidden things, He, the Perfect and Most High. But as for us, then we have fear for the people of sins and we have hope for the people of acts of obedience but we do not state with certainty. Rather, we have hope for those who are obedient but we do not state with certainty, and we have fear for the sinful ones but we do not state with certainty. This is with regard to specific individuals. As for in general, then we state with certainty that the people of eemaan (true belief) are the people of Paradise and we state with certainty that the disbelievers are the people of the Fire. Allaah, the Most High, said with regard to the Fire:

It has already been prepared for the disbelievers.
(Soorah-Aali `Imraan (3), aayah 131)

And He said with regard to Paradise:

It has already been prepared for those who have taqwaa (those who are fearful of Allaah and dutiful to Him). (Soorah Aali `Imraan (3), aayah 133)

This is with regard to in general. As for specific individuals and specific people, then this is entrusted to Allaah, the Perfect and Most High. However, we behave and deal with them on the basis of what is apparent. We deal with the people of obedience in accordance with what appears from them and we deal with the people of sins in accordance to what is apparent from them. We pass judgement in accordance with what is apparent only, not stating the final destination and the final outcome, for that lies in the Hand of Allaah, the Perfect and Most High. [07]

Footnotes:

[05] Reported by al-Bukhaariyy in his Saheeh (no. 6594) and Muslim in his Saheeh (no. 2643) from the hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu

Translator’s side point: the famous hadeeth of as-Saadiq al-Masdooq, the fourth hadeeth in an-Nawawiyy’s Forty Hadeeth.

[06] Translator’s side point: the wording of a hadeeth

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah dealt with a point, which wasn’t dealt with here directly: “And there is no sin except that the servant can repent from it.”

Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation, “At-Towbah (repentance) is acceptable from every sin with regard to the rulings relating to the Hereafter.

[Translator’s note: meaning, in the Hereafter that would be wiped away from him. When `Amr ibn al-`Aas came to accept Islaam and the Prophet sallAllaahu `alayhi wa sallam told him to put out his hand to give his pledge – that’s when he withheld it for a moment. He said, “Because I want to make a condition.” So the Prophet sallAllaahu `alayhi wa sallam asked him what condition he wanted to make. He said, “What I did before should be forgiven.” So therefore the Prophet sallAllaahu `alayhi wa sallam said the hadeeth the shaykh quotes here.]

“And the Prophet sallAllaahu `alayhi wa sallam said to `Amr ibn al-`Aas radiyAllaahu `anhu,

‘Do you not know that Islaam demolishes what came before it and that performing Hijrah demolishes what came before it and that the Hajj demolishes what came before it.’

(Reported by Muslim (121) in the Book of Eemaan)

“And his saying with regard to the man who killed ninety-nine men, ‘And who can come between him and between repentance?’

(The hadeeth reported by Muslim)

“And the ahaadeeth in this regard are very clear. And the disagreement is with regard to a person who spoke with words of abuse against the Messenger sallAllaahu `alayhi wa sallam or against the Qur·aan – is his repentance accepted with regard to this world or is judgement passed that he is to be executed, even if he makes clear his repentance? Then this has been clarified by Shaykhul-Islaam ibn Taymiyyah in his book As-Saarimul-Maslool `alaa Shaatimir-Rasool sallAllaahu `alayhi wa sallam. And Allaah is the One who grants success.”

Transcribed by Saima Zaher. Download PDF of Lesson 27

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/rulers/

Do not follow anything based upon your desires and depart from the Religion and leave Islaam – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 07 : Point 04B
Shaykh Fawzan | Dawud Burbank [Audio|English]

Continuation of Point 04 : The author Imam Barbahaaree rahimahullaah said,

“And know, may Allaah have mercy upon you, that the Religion is only what came from Allaah, the Exalted and Most High. It was not left to the intellects of men and to their opinions; and knowledge of it is what comes from Allaah and from His Messenger.

So do not follow anything based upon your desires and therefore depart from the Religion and leave Islaam. There will be no excuse for you, since the Messenger sallAllaahu `alayhi wa sallam explained the Sunnah to his nation, and he made it clear to his Companions and they are the Jamaa`ah, and they are the Main Body. And the Main Body is the Truth and its people. So whoever contradicts the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam in anything of the affairs of the Religion he has disbelieved.”

[ Note: In this audio, explanation of the only second paragraph from the above is covered. For the First Part Click Here]

[Souncloud Audio Link

The Explanation (Transcription of above Audio):

His saying, “So do not follow anything based upon your desires” – do not follow anything based upon your desires and your personal wishes, but rather your desires and wishes should follow whatever comes from Allaah and His Messenger sallAllaahu `alayhi wa sallam. So that you do not desire except what came from Allaah and His Messenger and you do not wish for, except that which came from Allaah and his Messenger, this is the path of salvation. If you were to follow your desires, you would become one of those who follow their desires and who do not follow the Revelation which has been sent down. He, the Most High, said:

So if they (the people of shirk) do not respond to you [01] then know that they are merely following their desires. And who is more astray than one who follows his desires without guidance from Allaah. Allaah does not guide a people who are disobedient wrong-doers. (Sooratul-Qasas (28), aayah 50)

And He, the Most High, said:

So pass judgement between them with that which Allaah sent down; and do not abandon acting upon that in favour of their desires, so that they lead you astray from the Truth that has come to you. (Sooratul-Maa·idah (5), aayah 48)

And He, the Most High, said:

Then, after the previous Prophets, We have placed you upon a clear Way with regard to the Religion so follow it and do not follow the desires of those ignorant ones who do not know. They could be of no avail to you against Allaah at all. And the wrong-doers are just allies of each other; and Allaah is the Guardian Lord of those who are dutiful to Him. (Sooratul-Jaathiyah (45), ayaahs 18-19)

So therefore you are between two affairs, either you will follow the correct Religion or otherwise you will be following desires. There is no third case.

His saying, “and therefore depart from the Religion and exit from Islaam.” Whoever follows his desires, then he departs from the Religion, even if it be something that occurs in the distant future. To begin with he is lax about disobedience and about desires. Then the following of desires grows in seriousness until he exits from the Religion, so that his religion comes to be just whatever he desires. Just as He, the Majestic and Most High, said:

Do you see the one who takes whatever he desires as his object of worship, and Allaah misguides him knowing that he will not be guided, and He seals his hearing and his heart and He places upon his sight a covering. (Sooratul-Jaathiyah (45), aayah 23)

So al-hawaa, desires, this is another object of worship (ilaah), and shirk is not restricted to just the worship of an idol or an object that is worshipped. Rather there is something else, which is al-hawaa, desires. So a person may perhaps not worship the idols, and trees and rocks and not worship graves, however he follows his desires. So he is a slave and worshipper of his desires, so it is upon the person to beware and not to follow except that which conforms to the Book and the Sunnah.

His saying, Because then there will be no excuse for you, since the Messenger of Allaah sallAllaahu `alayhi wa sallam explained the Sunnah to his nation, and he clarified it to his Companions.” There will be no excuse/plea/argument for the one who opposes and instead follows his desires, because he went astray after the affair has been made clear and after having knowledge.

Do you see the one who takes whatever he desires as his object of worship and Allaah misguides him, knowing that if guidance were to come to him he would not follow it. (Sooratul-Jaathiyah (45), aayah 23)

He is not an ignorant person, rather he knows and he is aware of the Book and the Sunnah, and he knows and he is aware of the sayings of the People of Knowledge; however they do not agree with his desires, so therefore he abandons them and instead he takes on whatever actually agrees with his desires. This is misguidance, and Allaah’s refuge is sought. So following desires is very dangerous, so therefore it is upon a person that he should beware of the following of desires. Allaah the Majestic and Most High said to his Prophet Daawood `alayhis-salaatu was-salaam:

And do not follow your desires so that they lead you astray from the path of Allaah. Those who stray from the path of Allaah will have a severe punishment on the Day of Resurrection, because of their abandoning Allaah’s commands. (Soorah Saad (38), aayah 26)

And Ibnul-Jawzee rahimahullah has a book in a large volume which is entitled ThammulHawaa (The Blameworthiness of Desires) and in it he brought evidences and sayings of the People of Knowledge and wise sayings which warn against the following of desires. So what is obligatory upon the person is that he takes caution against his desires because he may be saved from the worship of idols and rocks and trees and graves and he may know towheed and know the Sunnah; however he may not be secure from the following of desires, and this is a tremendous calamity. So it is upon the Muslim that he should beware of the following of desires, and rather his desires should follow on from that which came from the Messenger sallAllaahu `alayhi wa sallam, just as occurs in the hadeeth that he sallAllaahu `alayhi wa sallam said, “None of you truly believes until his desires follow on from that which I came with.”

It was declared saheeh (authentic) by an-Nawawi in al-Arba`een (the 40 hadeeth) and he said, “We have it narrated to us in the book al-Hujjah with an authentic chain of narration.” [02]

And the Messenger sallAllaahu `alayhi wa sallam did not leave anything except that he clearly explained it to his nation, to the extent that one of the Companions said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam did not pass away and there was a bird flapping its wings in the air, except that he had mentioned to us some knowledge concerning it.” [03] He did not leave anything from that which mankind have a need of, from that which will draw them closer to Allaah and distance them from disbelief and misguidance except that he made is clear. And he sallAllaahu `alayhi wa sallam said,

“I am leaving amongst you that which if you hold onto it, you will never go astray after me; the Book of Allaah and my Sunnah” [04]

He left his nation upon clear white evidence; its night is just like its day. And when Allaah had completed through him the Religion, and perfected the favour by means of him, then he moved on to his Lord after he had conveyed the clear Message, and clearly explained the Sunnah to his Companions. And he said in the address of the Farewell Hajj, “Have I conveyed the Message?” So they said, “We bear witness that you have indeed conveyed the Message and have acted sincerely. He said, “O Allaah bear witness.” [05] (Sooratun-Ni0saa· (4) aayah 65)

His saying, “And they are the Jamaa`ah and they are the Main Body.” His Companions sallAllaahu `alayhi wa sallam they are the Jamaa`ah, meaning they are the foundation of the Jamaa`ah, then those who followed them, then those who followed them. Just as he sallAllaahu `alayhi wa sallam said,

“The best of you is my generation, then those who followed them, then those who followed them.” [06]

The Companions and Taabi`oon and the Atbaa`ut-Taabi`een, and they are the most excellent generations, they are the Jamaa’ah. And whoever comes after them, then he follows on from them. They follow on from the foundation which the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam were upon. He, the Most High, said:

And the first and foremost ones from the Muhaajireen and the Ansaar and those who follow them upon goodness. (Sooratut-Towbah (9), aayah 100)

They are the Jamaa’ah whom Allaah has commanded us to be with, and whom the Prophet sallAllaahu `alayhi wa sallam commanded us that we should be with, and whom he forbade us from separating from. And they are as-Sawaadul-A`zam, the Main Body, who are upon the Truth and upon guidance. So those people who declare that the Salaf were ignorant or unaware and who belittle their status, and those who say, “They were men and we are men,” and who say, “There is nothing to prevent us from introducing new things, and we are not bound to follow the Salaf and the sayings of the Salaf,” – this is misguidance, and Allaah’s refuge is sought. This is to separate the later part of this ummah (nation) from its first part. And if its later part indeed becomes separate from its first part it will be destroyed; and they want that the nation should be destroyed, so they bring this trick, and it is the separation of the later people from the first part of the nation. There are to be found now, people who warn against the way of the Salaf and who warn against turning back to their sayings, and who say, “That was a time that has gone by.” So they warn against what the Salaf were upon, and encourage originating new things in the Religion.

The Religion is a matter depending upon texts, and it is ittibaa`, it is to follow, it is not to innovate or originate new things. Originating new things can only be in the field of manufacturing and of worldly benefits. But as for the Religion, then nothing may be newly introduced in it after the passing away of the Messenger sallAllaahu `alayhi wa sallam; because laying down Legislation came to an end with the passing away of the Messenger sallAllaahu `alayhi wa sallam. So there is nothing upon us except al-ittibaa`, to follow, and that we do not introduce anything new from our selves and say, “This is what is fitting for this time.”

Imaam Maalik rahimahullah said, “Nothing will rectify the latter part of this nation, except that which rectified its first part.” [07] That which rectified its first part was the Book and the Sunnah. So nothing will rectify the last part of this nation except for the Book and the Sunnah and following the guidance of the Salafus-Saalih (Pious Predecessors).

And his saying, “And the Main Body is the Truth and its people.” – As-Sawaad, the Main Body, they are the people of the Truth, and its people, those who cling onto it. And the meaning of as- Sawaadul-A`zam, the Main Body, it does not mean merely the majority of the people/a large number of people. The meaning of as-Sawaadul-A`zam, the Main Body, is those who are upon the Truth, even if they are few in number yet still they are as-Sawaadul-A`zam, the Main Body, even if they be a single man [08]. Whoever is upon the Truth he is the Main Body. We do not look to see where the majority of the people is (what they are upon), rather we look at what they are upon. So majority/a large number may be upon misguidance.

He, the Most High, said:

And if you were to obey most of those people who are upon the earth, they will lead you away from the Path of Allaah. (Sooratul-An`aam (6) aayah 116)

And He, the Most High, said:

And most of the people, no matter how eager you are, will not be Believers.  Soorah Yoosuf (12) aayah 103)

And He, the Most High, said:

And we did not find most of them to be true to their covenant, of worshipping Allaah alone and obeying him, rather we found most of them to be disobedient sinners. (Sooratul-A’raaf (7) aayah 102)

And He, the Most High, said:

And many of the people are disobedient ones. (Sooratul-Maa·idah (5) aayah 49)

So do not be fooled by a large number of people/the majority of people, and it is not to be followed unless it is upon the Truth. Whoever is upon the Truth then he/it is the Jamaa`ah whether they are few or many. So the discerning factor is: what they are upon; is it Truth or falsehood. So if it is the Truth, then they are the Jamaa’ah, even if there is only a single person upon it; and if it is falsehood (that they are upon) then it is misguidance, even if the majority or most of the people are upon it.

His saying, “And whoever opposes the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam in anything from the affair of the Religion then he has disbelieved.” – he has committed disbelief; this carries a possibility of referring to major disbelief, al-kufrul-akbar, (disbelief that he has left Islam); and it carries a possibility of referring to lesser disbelief al- kufrul-asghar (that which is called disbelief but it does not take a person outside the fold of Islam); in accordance with the level of his opposition. So his saying that he has committed disbelief, it doesn’t mean that he has committed kufr and left the Religion altogether always. This maybe the case, however it maybe lesser disbelief. What is important is that conflicting with the Salaf is kufr, disbelief. It may be major disbelief; it may be lesser disbelief in accordance with the level of the opposition to them.

Or that what is meant is that if he opposes them at the beginning of his affair with something slight, then in gradual stages he becomes worse until he departs from the Religion altogether. So his affair leads him to disbelief, if his opposition continues, his affair leads to major disbelief, so that then he exits from the Religion altogether. (So that) Satan leads him gradually, and desires, and his soul that is prompted by evil, until he departs from the Religion altogether. [09]

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • A person who follows his desires:
    1. departs from the religion
    2. is a slave of his desires and commits shirk
    3. has knowledge of the Book, the Sunnah and the sayings of the scholars but abandons them, so has no excuse
  • Allaah’s Messenger sallAllaahu `alayhi wa sallam clearly conveyed the Message
  • The meanings of the Jamaa`ah and as-Sawaadul-A`zam
  • Those who belittle the Salaf
  • The Religion is to follow; it is not to innovate
  • Laying down Legislation ended with the death of the Messenger sallAllaahu `alayhi wa sallam
  • “Nothing will rectify the latter part of this nation, except that which rectified its first part.”
  • The majority of people is not to be followed unless it is upon the Truth
  • Conflicting with the Salaf is kufr which may be major disbelief or lesser disbelief
  • Opposing the Salaf can gradually lead to major disbelief

Footnotes:

[01] Translator’s Note: addressed to the Prophet sallAllaahu `alayhi wa sallam

[02] Reported by Ibn Abee `Aasim in as-Sunnah, al-Hasan ibn Sufyaan in al-Arba`een and al-Bayhaqee in alMadkhal ilaa Sunanil-Kubraa and others.

Translator’s side point: As for Shaykh al-Albaanee rahimahullaah then he said with regard to this hadeeth in his checking of as-Sunnah of Ibn Abee `Aasim and likewise in his checking of al-Mishkaat (no. 167), the chain of narration is da`eef . It contains Nu`aym ibn Hammaad and he was weak. And al-Haafiz ibn Rajab quoted other weaknesses for it disagreeing with an-Nawawee for his declaring it saheeh so refer to his book Jaami`ul-`Uloom wal-Hikam. Then some of them such as the grandson of Muhammad ibn `Abdil-Wahhab rahimahullaah, Sulaymaan ibn `Abdillaah, he said in regards to this narration, “This chain of narration is authentic as anNawawee said, however Ibn Rajab said declaring it saheeh is something far-fetched from many aspects which he mentioned, and some people criticised that.” He said (Sulaymaan ibn `Abdillaah), “I say that its meaning is authentic/correct for certain, even if its chain of narration is not authentic. And the origin of it occurs in the Qur·aan in many places. Then he quoted a number of aayahs in that regard, such as His saying, He, the Most High:

“So no by your Lord they will not believe until they make you (Muhammad sallAllaahu `alayhi wa sallam) judge in whatever disputes occur between them.”

[03] Wakee` reported this narration in az-Zuhd, Imaam Ahmad in the Musnad and Ibn Sa’d in Tabaqaat… (and others) from a narration of Aboo Tharr radiyAllaahu `anhu. Shaykh Sulaymaan ibn `Abdillaah said in TayseerulAzeezil-Hameed, “Its chain of narration is good.”

Translator’s side point: Shaykh al-Albaanee said it was saheeh, authentic, in his checking of Ibn Hibbaan.

[04] This is reported by al-Haakim in al-Mustadrak `alas-Saheehayn and by al-Bayhaqee in as-Sunan al-Kubraa and by al-Aajurree in his book ash-Sharee`ah from a hadeeth of `Abdullaah ibn `Abbaas radiyAllaahu `anhumaa. Translator’s side point: The chain of narration of al-Haakim was hasan, sound, and Shaykh al-Albaanee mentioned that in his checking of al-Mishkaat.

[05] Reported by al-Bukhaaree in his Saheeh (no. 67) and Muslim (no. 1671) as a hadeeth of Aboo Bakrah radiyAllaahu `anhu.

[06] Reported by al-Bukhaaree (no. 3450) and in Muslim (no. 2535), as a hadeeth of `Imraan ibnul-Husayn radiyAllaahu `anhu .

[07] This is reported from him by a number of people such ash-Shaatibee in al-I`tisaam and Ibn `Abdil-Haadee in Tanqeehit-Tahqeeq. And perhaps Imaam Maalik took this point of benefit from his teacher Wahb ibn Kaysaan, for indeed Ibn `Abdil Barr reports in at-Tamheed from Imaam Maalik that he (himself) said, “Wahb ibn Kaysaan used to sit for us, and he would never get up until he had said to us, “Know that nothing will rectify the latter part of this nation, except what rectified its first part.”

[08] Aboo Nu`aym said in Hilyatul-Awliyaa· that a man asked Imaam Ishaaq ibn Raahawayh “Who is the Main Body (as-Sawaadul-A`zam)?” So he said, “Muhammad ibn Aslam (that is at-Toosee) and his Companions and whoever follows him.” Then he said, “A man asked Ibnul-Mubaarak, ‘O Aboo Abdir-Rahmaan! Who is the Main Body (as-Sawaadul-A`zam)?’ So he said, ‘Aboo Hamza as-Sukkaree.’” Then Ishaaq said, “Meaning at that time it was Aboo Hamza, and in our time it is Muhammad ibn Aslam, and whoever follows him.” Then Ishaaq said, “And if you were to ask the ignorant people, ‘Who are the Main Body?’ they would say, ‘(It means) the majority of the people.’ And they do not know that the Jamaa`ah is a scholar/Person of Knowledge, adhering to the narrations of Prophet sallAllaahu `alayhi wa sallam and his way. So whoever is with him and follows him, then he is the Jamaa`ah, and whoever opposes him in that regard, he has left the Jamaa`ah.” Then Ishaaq said, “And I have not heard a scholar for fifty years who is more knowledgeable than Muhammad ibn Aslam.”

[09] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said, “The like of this phrase occurs a number of times in the speech of the author rahimahullaah, and it is to be taken to have one of three meanings:

1. Either it is to be taken to mean, that he (the author) intends a person who denies something that is a fundamental point of the creed and belief of the Religion and he denies it. Then he has disbelieved,

2. Or he intended that his deeds may lead him into disbelief.

3. Or that he intended disbelief which is lesser than major disbelief, meaning rejecting (Allaah’s) favour. And it is not the case that everyone who goes against something which the Companions of the Messenger sallAllaahu `alayhi wa sallam were upon departs altogether from the Religion, for this is not from the `aqeedah of the AhlusSunnah wal-Jamaa’ah. For indeed Anas ibn Maalik said when he came to Madeenah at the end of his life, ‘I do not recognize anything from that which I reached except for the Prayer and you are spoiling that as well.’ (This narration was brought by Imaam al-Bukhaaree) and in one narration, ‘and have you not spoiled what you have spoiled from it?’ Meaning: you pray them out of their due times; however he did not declare them to be disbelievers. And no one takes this saying of his from the people of the Sunnah to mean that the people who were in his time had become disbelievers.

So therefore his saying, ‘Whoever contradicts the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam in anything from the affairs of the Religion has committed kufr,’ it is to be taken to have one of the meanings that we have already mentioned because the `aqeedah of the Ahlus-Sunnah wal-Jamaa’ah is that they do not declare disbelievers any one from the Muslims based upon a sin, unless it is major shirk that he has committed, or that he has denied a ruling which is agreed upon, or that he has mocked the Religion or its people or the like of that, those things which are mentioned amongst those things that break a person’s Islaam. And they do not declare anyone to be a disbeliever based just upon a sin, even if it is a major sin, even if he persists upon it and dies upon it, because the texts of the Book and the Sunnah indicate this creed and belief. (Irshaadus-Saaree fee Sharhis-Sunnati lil- Barbahaaree)

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 07

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Scholars Biographies: Shaikh Ahmad bin Yahyaa An-Najmee

1346H-1429H: Shaikh Ahmad bin Yahyaa An-Najmee

Author: Shaikh Muhammad bin Haadee Al-Madkhalee
Source: His introduction to the Shaikh’s book “Al-Mawrid-ul-‘Adhb az-Zilaal”.  Published by : al-ibaanah. com

His Name and Lineage: 

He is our noble Shaikh, the ‘Allaamah, the Muhaddith, the Faqeeh, the present Muftee of the district of Jaazaan and carrier of the Banner of the Sunnah and Hadeeth in it – Shaikh Ahmad bin Yahyaa bin Muhammad bin Shabeer An-Najmee Aali Shabeer from Banee Hummad, one of the well known tribes of the district of Jaazaan.

His Birth: 

The Shaikh, may Allaah preserve him, was born in the village of Najaamiyyah on the 22nd of Shawaal of 1346H, and was raised in the house of his two righteous parents – which have no equal in comparison.

Because of this, both his parents made a pledge to Allaah on him that they would not burden him with any type of worldly jobs, and Allaah made what they wished come true.

They would both constantly keep guard of their son to the point that they would not even let him play amongst the children. When he reached the age of puberty, they entered him into the schools of the town, where he learned to read and write. He learned to recite the Qur’aan in the national school before the arrival of Shaikh ‘Abdullaah Al-Qar’aawee, rahimahullaah, three times to that area, the last of which occurred in 1358H when he remained there.

He first read the Qur’aan to Shaikh ‘Abdu Ibn Muhammad ‘Aqeel An-Najmee in 1355H. Then he read it to Shaikh Yahyaa Faqeeh ‘Abasee, who was from Yemen and who had come to Najaamiyyah and stayed there. Our Shaikh studied under him in the year 1358H. But when Shaikh ‘Abdullaah Al-Qar’aawee arrived at Najaamiyyah, there occurred a debate between him and this teacher concerning the issue of Allaah’s Rising – for he was an ‘asharee. So Shaikh Al-Qar’aawee defeated him and he fled from the town after that. “And so the roots of the people who did wrong were cut off – all praise be to Allaah, Lord of the Worlds.” [Surah Al-An’aam: 45]

His Educational Upbringing: 

After their ‘asharee teacher left, the Shaikh, along with his two paternal uncles, Hasan bin Muhammad An-Najmee and Husayn bin Muhammad An-Najmee, began to frequently attend Shaikh Al-Qar’aawee’s classes for some days in the city of Saamitah, but this did not last. This was in the year 1359H. In 1360, in the month of Safar to be exact, our Shaikh joined the Madrasah Salafiyyah (Salafee School) and recited the Qur’aan, this time under the order of Shaikh ‘Abdullaah Al-Qar’aawee (rahimahullaah) to Shaikh ‘Uthmaan bin ‘Uthmaan Hamlee (rahimahullaah). This was such that he recited the entire Qur’aan to him with tajweed and memorized the books “Tuhfat-ul-Atfaal“, “Hidaayat-ul-Mustafeed“, “Thalaathat-ul-Usool“, “Al-‘Arba’een An-Nawawiyyah” and “Al-Hisaab.” And he perfected the discipline of handwriting.

He would sit in the study circle, which Shaikh Al-Qar’aawee had set up there, until the time when the younger students departed after the Dhuhr Prayer. Then he would attend the circle for the elder students, which Shaikh ‘Abdullaah Al-Qar’aawee was in charge of personally teaching. So he would sit in this class from after the Dhuhr Prayer till the time of the ‘Ishaa Prayer. Then after praying (‘Ishaa), he would return to his town of Najaamiyyah with his two uncles (Hasan and Husayn).

After four months, Shaikh ‘Abdullaah Al-Qar’aawee granted him permission to be part of his study circle for elder students, which he taught himself. So he read to the Shaikh the following books: “Ar-Raheebah” concerning Laws of Inheritance, “Al-Aajroomiyyah” concerning Arabic Grammar, “Kitaab At-Tawheed”, “Buloogh Al-Maraam”, “Al-Bayqooniyyah”, “Nukhbat-ul-Fikr” with its explanation “Nuzhat-un-Nadhr”, “Mukhtasaraat fee Seerah”, “Tasreef Al-Ghazee”, “Al-‘Awaamil fee An-Nahw”, “Al-Waraqaat” concerning the Principles of Fiqh, and “Al-‘Aqeedat-ut-Tahaawiyyah” with its explanation from Shaikh ‘Abdullaah Al-Qar’aawee – this was before they had seen its explanation from Ibn Abeel-‘Izz. He also studied parts of the book “Al-Alfiyyah” of Ibn Maalik and “Ad-Durar Al-Bahiyyah” with its explanation “Ad-Daraaree Al-Madiyyah” concerning Fiqh – both of which were written by Ash-Shawkaanee (rahimahullaah). This goes as well for other books – those they were assigned to study, like the books mentioned above, those concise treatises and small pamphlets they studied for cultural education, or those books they would reference when researching such as Nayl-ul-Awtaar, Zaad Al-Ma’aad, Noor-ul-Yaqeen, Al-Muwatta and Al-Ummahaat.

In 1362H, Shaikh ‘Abdullaah (rahimahullaah) distributed portions of the Umahaat (Hadeeth Books) he had present in his library to his students, which consisted of Saheeh Al-Bukhaaree, Sunan Abee Dawood, Sunan An-Nasaa’ee, and the Muwatta of Imaam Maalik. So they (his elder students) began to read these books to him, but they weren’t able to complete them since they had to depart due to a drought.

In 1364H, they returned and read them to him. This is when Shaikh ‘Abdullaah gave him the ijaazah (religious authorization) to report from Al-Umahaat as-Sittah.

In 1369H, he studied two books under Shaikh Ibraaheem bin Muhammad Al-‘Amoodee, (rahimahullaah), the Judge of Saamitah at that time, which were: (1) “Islaah-ul-Mujtami’” and (2) the book of Shaikh ‘Abdur-Rahmaan bin Sa’adee (rahimahullaah) on Fiqh, which is organized in the form of questions and answers, entitled: “Al-Irshaad ilaa Ma’rifat-il-Ahkaam.”

Also, at the order of Shaikh ‘Abdullaah Al-Qar’aawee, he studied Grammar under Shaikh ‘Alee Ibn-ush-Shaikh Ziyaad As-Sumaalee, going over the book “Al-‘Awaamil fin-Nahwi Mi’ah“, as well as other books on Grammar and Morphology.

In 1384H, he attended the study circles of the (former) Muftee of the Saudi Lands, Shaikh Muhammad bin Ibraaheem Aali Shaikh (rahimahullaah) for the length of close to two months. In these circles, Imaam Aali Shaikh would teach Tafseer Ibn Jareer At-Tabaree with the recitation of ‘Abdul-‘Azeez Ash-Shalhoob. In the same year, he also attended the gatherings of our teacher, the Imaam, Shaikh ‘Abdul-‘Azeez Ibn Baaz (rahimahullaah), for the length of close to a month and a half. This class was on Saheeh Al-Bukhaaree and occurred between the Maghrib and ‘Ishaa prayers.

His Teachers: 

From what you have read above, it is clear that his teachers, in order, include:

1. Shaikh Ibraaheem bin Muhammad Al-‘Amoodee – the judge of Saamitah in his time.
2. Shaikh Haafidh bin Ahmad Al-Hakamee, may Allaah have mercy on him.
3. The Caller and Reformer (mujaddid) of the southern regions of the Kingdom of Saudi Arabia, Shaikh ‘Abdullaah Al-Qar’aawee, may Allaah have mercy on him.
4. Shaikh ‘Abdu bin Muhammad ‘Aqeel An-Najmee.
5. Shaikh ‘Uthmaan bin ‘Uthmaan Al-Hamlee.
6. Shaikh ‘Alee Ibn Ash-Shaikh ‘Uthmaan Ziyaad As-Sumaalee.
7. The Imaam and former Muftee of the lands of Saudi Arabia, Shaikh Muhammad bin Ibraaheem Aali Shaikh, may Allaah have mercy on him.
8. Shaikh Yahyaa Faqeeh ‘Abasee Al-Yemenee

His Students: 

Our Shaikh, may Allaah preserve him, has many, many students. For someone who has spent the amount of time he spent teaching, which is almost half a century, you can just imagine how many students he will have. If we were to list their number, that would require a large book in itself. So I will only mention a short example of them, by which one can go by in determining his other students. So from among his students are:

1. Our Shaikh, the ‘Allaamah, the Muhaddith, the Defender of the Sunnah, Rabee’ bin Haadee Al-Madkhalee
2. Our Shaikh, the ‘Allaamah, the Faqeeh, Zayd bin Muhammad Haadee Al-Madkhalee
3. Our Shaikh, the Noble Scholar, ‘Alee bin Naasir Al-Faqeehee

It is sufficient to just mention these three names here. And this is due to the widespread fame they have in the circles and gatherings of knowledge, so no one can blame us for doing so.

His Aptitude and Intelligence: 

The Shaikh possesses a very high level of intelligence. The following is a story that indicates the intelligence and good memory he had since childhood:

The uncle, Shaikh ‘Umar bin Ahmad Jardee Al-Madkhalee said:

“When Shaikh Ahmad would attend classes at the Salafee School in Saamitah, along with his two uncles, Hasan An-Najmee and Husayn An-Najmee, during 1359H when he was 13, he would listen to the classes that Shaikh ‘Abdullaah Al-Qar’aawee gave to his elder students and would memorize them.”

`I say: This is what caused Shaikh ‘Abdullaah Al-Qar’aawee to let Shaikh Ahmad join his classes for adults, which he was in charge of teaching himself. This was because of what the Shaikh (Al-Qar’aawee) saw of his superiority, quickness in memorizing and intelligence.

His Works: 

Our Shaikh, may Allaah preserve him, worked as a volunteer teacher in the schools of his Shaikh ‘Abdullaah Al-Qar’aawee. When the salary positions began, he was assigned the duty of a teacher in his town of Najaamiyyah. This was in 1367H. Then in 1372H, he transferred to being Imaam and teacher in the town (masjid) of Abu Subaila in Baalhurrath.

In 1/1/1374H, when the educational institute (ma’ahad) of Saamitah opened, he was assigned the position of a teacher in it, where he served until the year 1384H.[1] Then he resigned from this post with the hopes of getting the opportunity to teach in the Islamic University of Madeenah, so he traveled there. [2] However, certain circumstances took place that didn’t allow that to occur, so he returned back to his district and Allaah decreed for him to be appointed the position of religious admonisher and guide for the Ministry of Justice of the District of Jaazaan. So he took the role of admonishing and advising in the best of manners.

On 1/7/1387H, he returned to being a teacher at the educational institute in the city of Jaazaan at his request. Then at the beginning of the school year of 1389H, he returned to teaching at the institute of Saamitah. He remained there as a teacher until he retired in 1/7/1410H.

Since that time up until the time that I am writing these lines, he has kept himself busy teaching in his home, in his local masjid and in other masaajid of the district, holding weekly classes as well as taking on the role of providing fataawaa (for questions).

In doing all of this, he has acted in accordance with the final advice of his teacher, which was to remain constant in teaching and in taking care of the students, especially the foreign ones among them who left their families (to study). He had remarkable patience in accomplishing this, so we ask Allaah that He reward him on our behalf.

He also abided by his teacher, Shaikh Al-Qar’aawee’s final advice by continuing in his studies and researching and learning from others. This is especially with regard to the sciences and principles of Hadeeth and Fiqh, for it was such that he surpassed his colleagues and had a powerful command in that matter. May Allaah bless his life and knowledge and benefit us with his efforts.

His Books of Knowledge: 

Our Shaikh, may Allaah preserve him, has written many books, some of which have been printed and some which have not. We ask Allaah to facilitate the publishing of those books so that benefit can be attained from them. Some of his books include:

1. Awdah-ul-Ishaarah fee Ar-Radd ‘alaa man abaaha Al-Mamnoo’ min-az-Ziyaarah.
2. Ta’sees-ul-Ahkaam Sharh ‘Umdat-ul-Ahkaam – only a very, very small portion of it was printed.
3. Tanzeeh-ush-Sharee’ah ‘an Ibaahat-il-Aghaanee al-Khalee’ah.
4. Risaalat-ul-Irshaad ilaa Bayaan-il-Haqq fee Hukm-il-Jihaad (A book explaining the ruling on Jihaad)
5. Risaalatun fee Hukm-il-Jahr bil-Basmalah (The Ruling on pronouncing Bismillaah out loud in prayer)
6. Fat’h-ur-Rabb-ul-Wadood fil-Fataawaa war-Rudood (A collection of verdicts)
7. Al-Mawrid-ul-Adh’b az-Zilaal feemaa intaqada ‘alaa ba’ad-il-manaahij ad-da’wiyyah min Al-‘Aqaa’id wal-‘A’amaal. (A book refuting two modern-day deviant sects: the Tablighi Jama’at and the Ikhwaan-ul-Muslimoon).

He also has other beneficial books that he has put forth for the Muslims, may Allaah reward him with the best of rewards and benefit Islaam and the Muslims with him. And may the peace and blessings of Allaah be on our prophet, Muhammad, his family and Companions, Ameen.

Written by his student
Muhammad bin Haadee bin ‘Alee Al-Madkhalee
A Lecturer in the Faculty of Hadeeth
of the Islaamic University of Madeenah


Footnotes:

[1] Translator’s Note: He taught at this school alongside Shaikh Haafidh Al-Hakamee and Shaikh Naasir Khaloofah

[2] Translator’s Note: The Shaikh says about this in his book al-Fataawaa al-Jaliyyah (pg. 7): “I strongly desired to join the Islamic University as a teacher, especially since at that time, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee, the well known Muhaddith, and Shaikh ‘Abdul-‘Azeez bin Baaz, who was the Assistant Principal of the school, were both there. I wanted to be close to the two of them and take knowledge from them. I strongly desired this, but Allaah did not will it for me. So after that, I tried to enroll in the University (of Madeenah) but Allaah did not decree that for me either.”

 

Related Links:

Don’t Single Out Friday as a Fasting Day – Dr. Saleh As Saleh [Audio|En]

Audio Source: ‘Umdatul Ahkaam – Book of Fasting

The Reliance of Rulings is a collection of authentic hadeeth of Fiqh relevance. A great work by al-Imaam Taqiyyud-Deen ‘Abdul Ghani bin ‘Abdul Waahis bin ‘Ali Al-Maqdisee.

Explanation is based upon Shaykh Ibn Al-‘Uthaymeen rahimahullaah, Shaykh ‘Abdullaah Al-Bassaam, and Shaykh Dr Sami As-Sagair

1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.”
[Muslim].

1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) as saying: “None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it.’‘
[Al-Bukhari and Muslim].

1762. Muhammad bin `Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (sallallaahu ’alayhi wa sallam) prohibit fasting on Friday? He said, “Yes.”
[Al-Bukhari and Muslim].

1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (sallallaahu ’alayhi wa sallam) visited her on a Friday and she was observing fast. He asked, “Did you observe fast yesterday?” She said, “No.” He asked, “Do you intend to observe fast tomorrow?” She said, “No.” He said, “In that case, give up your fast today.”
[Al-Bukhari].

Ahadeeth Posted from Abomination of Selecting Friday for Fasting  – Riyad-us-Saliheen, Darussalam Publications

Types of Showing Off in Worship – Dr. Saleh As Saleh

If a person shows off in his worship, then this falls under four categories.

1. If showing off is the driving force behind doing the act of worship, then the worship is invalid. It is reported in the hadeeth qudsi that Allaah (سُبْحَانَهُ وَ تَعَالَى) said,

“I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allaah.” [3]

2. If a person begins his worship sincerely and showing off occurs later at which point he tries to stop showing off, then his worship is valid.

Otherwise, if he continues and does not attempt to ward it off, inclining towards it, then one examines whether the latter part of this worship depends on its earlier part or vice verse. For example, with salaah and wudhu, these worships would become invalid in this case.

On the other hand, if the worship is distinguished such that the parts are independent, then whatever occurred before showing off is valid, and whatever occurred after the person began to show off is invalid. For instance, a person gives $50 in charity sincerely. Later, he gives $500 to show off. His first donation is valid while the $500 are invalid.

3. If a person begins to show off after concluding the worship, then the worship is valid. However, this nullifies the reward for the worship.

Allaah (سُبْحَانَهُ وَ تَعَالَى) said (in the translation of the meaning):

“O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people.”

Surah al-Baqarah (2:264)

4. The showing off is in the descriptive manner of the worship, not its origin. As such, the person initiates the action for the sake of Allaah (سُبْحَانَهُ وَ تَعَالَى) but shows off in its description.

For instance, someone begins his salaah sincerely, but he hears someone come, at which point he begins to perfect his salaah more than normal. In this situation, all of that which he added to the sincere part of the salaah will have no reward.

Footnotes:
[3] Reported in Saheeh Muslim, (English translation no. 7114, book 42)

SourceAl-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah. The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations. Foundation -5

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon: (1) Sh. Ibn Sa’di’s original explanation, (2) Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and (3) Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Posted from: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=195

Related Links:

Character

Articles

Audio

Ahadeeth

The Prohibition of Observing Saum (Fasting) after the Middle of Sha’ban – Dawud Burbank [Audio|En]

Explanation of Hadith in Riyad-us-Saliheen

Imam Al-Nawawi’s Riyad-us-Saliheen – Chapter 219
The Prohibition of Observing Saum (Fasting) after the Middle of Sha’ban

Read the hadeeth mentioned in the audio at the below link

https://abdurrahman.org/2014/09/04/riyad-us-saliheen-imaam-nawawi-chapter-219/

Audio Courtesy: ittibaa.com

Cutting the Beard After the Fist – Compiled & Translated By Abbas Abu Yahya

Cutting the Beard After the Fist

Compiled & Translated By Abbas Abu Yahya

Contents:

  • 1 – Introduction
  • 2 – A Summary of the Evidences for Cutting the Beard after the Fist
  • 3 – Principles For Understanding Ahadeeth
  • 4 – Research of Shaykh Albaani
  • 5 – The Length of the Prophet’s Beard
  • 6 – Statements of Imam Ahmad Regarding Cutting the Beard after the Fist
  • 7 – Some Statements of the Scholars of Jarh wa Ta’adeel
  • 8 – A Discussion about the Statements of the Scholars of Jarh wa Ta’adeel
  • 9 – Some Statements of the People of Knowledge
  • 10 – Some Fatawa of Shaykh Albaani From Silsilah Huda wa Noor[1]
  • 11 – A Meeting With the Shaykh
  • 12 – Conclusion

1. Introduction

All praise belongs to Allaah Lord of all the Worlds, may His Praise, peace and blessings be upon the final Prophet sent to all mankind, and upon his Family, and all his Companions.

The discussion highlighted in this research paper is a discussion of the ruling of cutting the beard after a fistful. The researcher has brought the evidence, research and argument from those who hold it to be permissible, and a presentation of the overwhelming proofs and evidences. This is not a comparative research of both opinions, being permissible and impermissible.

Compiled & Translated  by Abbas Abu Yahya

2. A Summary of the Evidences for Cutting the Beard after the Fist

A – Hadeeth of Bukhari from Nafa’ from Ibn Umar from the Prophet -sallAllaahu alayhi wa sallam- who said:

خالِفُوا المُشْرِكينَ؛ وَفِّرُوا اللِّحَى، وَأَحْفُوا الشَّوَارِبَ

‘Differ from the Mushrikoon, grow the beard and trim the moustache.’

Ibn Umar used to, if he performed Hajj or Umrah hold his beard in a fist and cut whatever was extra.’

B – Hadeeth of Muslim from Abu Hurairah from the Prophet:

جزوا الشوارب وأرخوا اللحى

‘Trim the moustache and grow the beard.’

C – Abu Zura’a bin Jareer said: ‘Abu Hurairah would take a hold of his beard, and whatever was under his fist he would cut it.’[2]

D – Many narrations of the Salaf & their understanding

 3. Principles For Understanding Ahadeeth

  • Principle 1

Adhering to general texts which have not been implemented or acted upon is not from the Fiqh of the Salaf.

Shaykh Muhammad Nasiruddeen Albaani said:

‘Adhering to general texts which have not been acted upon, is not from the Fiqh (understanding) of the Salaf. Indeed every Bida’ which some people regard as being good, is generally taken from a general evidence.’[3]

  • Principle 2

A Companion is more knowledgeable about what he narrates than anyone else

‘A Companion is more knowledgeable about what he narrators than anyone else

‘If a Companion narrates a Hadeeth and he himself explains it, or understood its meaning in a certain way from the different meanings then it is appropriate to agree according to what that Companion held the opinion of, from the meanings of that Hadeeth because he himself is the narrator of the Hadeeth, and a narrator is more knowledgeable about what he narrators than anyone else.

If two Companions differed and one of them was the narrator of the Hadeeth then he is given precedence above the other Companion, because the Companion who narrated the Hadeeth was more knowledgeable of what he narrated than the other Companion.’

As-Sam’aani said in ‘Qawatta’ al-Adilla’ (1/190):

‘As for the explanation of a narrator for one of the two possibilities of a meaning of a narration then the narrator is an assured confirmation of the explanation of that narration.

Like what was narrated by Ibn Umar that two people in a transaction have the choice (to accept or reject) the transaction as long as they do not step away from each other.’ Ibn Umar explained it to mean as long as they physically step away and not verbally separate, so his explanation is foremost, because he indeed witnessed the statement of the Messenger  and knew its intent and his explanation is of the same status as conveying the intent of the Hadeeth.’[4]

 4. Research of Shaykh Albaani

Research One

Shaykh Albaani commented in his research in ‘Silsilah Ahadeeth Da’eefah’:

‘Know that there it is not established in an authentic Hadeeth from the Prophet -sallAllaahu alayhi wa sallam- of taking from the beard not in a saying of his or in an action.

Yes this action is affirmed from some of the Salaf, here are some of them:

1 – From Marwan bin Salim al-Muqfa’ who said:

‘I saw Ibn Umar grab a hold of his beard and cut what was more than a fistful.’

[Collected by Abu Dawood and others with a Hasan Isnad; as I have explained in Irwaa no. 920 & Saheeh Abi Dawood no. 2041]

2 – From Nafa’: that if Abdullaah bin Umar would finish from Ramadan and intended to go on to Hajj, he would not cut any of his hair nor his beard until Hajj.’

In another narration: that if Abdullaah bin Umar would shave his head in Hajj or Umrah he would take from his beard and his moustache.

Collected by Malik in ‘Muwatta’

Al-Khalaal narrates in ‘Tarrajjal’ with an authentic chain from Mujahid who said:

‘I saw Ibn Umar grab his beard on Yawm an-Nahr (11th of Dhul Hijjah), then he said to the Barber: take from that which is below a fistful.

Al-Baji said in ‘Sharh al-Muwatta’:

‘He means that he would want to cut from his beard and get his head shaved, and Malik -Rahimullaah-would hold that to be recommended because taking from the beard in this form does not change his innate character of beauty.

3 – From Ibn Abbas that he said about the saying of Allaah Ta’ala:

<< let them complete the prescribed duties (Manasik of Hajj) for them>>

At-Tafath (prescribed duties): Shaving the head, taking from the moustache, plucking armpit hair, shaving pubic hair, trimming fingernails, taking from the sides of the face,  (and in another narration: The beard), stoning the Jamaraat, staying in Arafaah and Muzdalifah.’

[Collected by Ibn Abi Shaybah & Ibn Jareer in ‘Tafseer’ with an authentic chain.]

4 – From Muhammad bin Ka’ab al-Qurtubi that he used to say about this Ayaah:

<< Then let them complete the prescribed duties (Manasik of Hajj) for them>>, he mentioned similar things, one before the other, and in it occurs: and taking from the moustache and the beard.’

[Also Collected by Ibn Jareer and its Isnaad is Saheeh or at the least it is Hasan.]

5 – From Mujahid similarly with the wording:

‘….and cutting the moustache and cutting the beard.’

[Collected by Ibn Jareer also with an authentic Sanad.]

6 – From al-Muharibi (AbdurRahman bin Muhammad) who said I heard a man ask Ibn Juraij about the saying of Allaah: << Then let them complete the prescribed duties (Manasik of Hajj) for them>> he said: ‘It is taking from the beard and from the moustache.  . .’

7 – Also in ‘Muwatta’ that it reached him:

that if Salim bin Abdullaah wanted to go into Ihraam, he would call for scissors and would cut his moustache and take from his beard before climbing upon his camel and before making the intention by saying the Talbeeyah and entering into Ihraam.’

8 – From Abu Hilal who said a Shaykh narrated to us – I think he is from the people of Madina- who said:

I saw Abu Hurairah trim from its sides, meaning take from it. I saw that he had a yellowy beard.’

[Collected by Ibn Sa’ad in ‘ Tabaqat’]

I (Albaani) say:

I hold that this Shaykh [Narrator] from Madina is Uthmaan bin Ubayd Allaah, since indeed Ibn Sa’ad narrated Ahadeeth after this with an authentic Sanad from Ibn Abi Dhib from Uthmaan bin Ubayd Allaah who said:

I saw Abu Hurairah dying his beard while we were in a small area for studying and memorising Qur’aan.’

Ibn Hibban mentioned him in ‘Thiqaat’, so to me the Sanad is hasan.

And Allaah knows best.

I (Albaani) say:

In these authentic Aathaar (narrations) is what indicates to that trimming the beard, and taking from it was a matter well known to the Salaf,  this is in contrast to what some of our brothers from the Ahl-ul-Hadeeth think, those who are extreme in not taking from the beard, those who adhere to the general saying if the Messenger -sallAllaahu alayhi wa sallam: ‘Grow the beard’ without paying attention to what they understand from the generality that this is not the meaning of the Hadeeth due to the Salaf no it acting upon it,  and from them is he who narrated this general Hadeeth and they are Abdullaah bin Umar and his Hadeeth is in Bukhari and Muslim and Abu Hurairah, and his Hadeeth is from Muslim,  and both these Hadeeth are researched in ‘Jilbaab al-Marata al-Muslimah’ and Ibn Abbas and his Hadeeth is in ‘Mujma al-Zawaid’.

Of that which there is no doubt, is that the narrator of a Hadeeth is more aware and knowledgeable with the intent of the Hadeeth, than those who did not hear the Hadeeth from the Prophet -sallAllaahu alayhi wa sallam- and that the narrator was more concerned about following the Prophet than they were.

This is supposing the meaning of ‘al-‘Iafaa'(to let grow) means ‘abundant’ and ‘a lot’ as is well known.

However, al-Baji said in ‘Sharh al-Muwatta’ quoting from al-Qadi Abi al-Waleed saying, that to me it is possible that what he meant by grow  the beard is also to trim it, because having a big beard is also something which had not been ordered to just leave, Ibn Qassim narrates from Malik:

There is no problem with taking what flutters from the beard and is abnormal.’ It was said to Malik: ‘What if it grows very long? ‘ He said: ‘ I hold the opinion that you should take from it and cut it.

It was narrated from Abdullaah bin Umar and Abu Hurairah that they both used to take from their beards whatever was more than a fistful.’

I (Albaani ) say : that al-Khalaal collected that from them in the book ‘at-Tarajjul’ with two authentic chains.

He also narrated from Imam Ahmad that he was asked about taking from the beard?

He answered: ‘Ibn Umar used to take from his beard that which was more than a fistful, and it is as if that was Imam Ahmad’s opinion.’

Harb said: I asked him: ‘What is ‘growing the beard’?

He answered: it is narrated from the Prophet -sallAllaahu alayhi wa sallam.

Then he said: and this was ‘growing the beard’ according to him.

I (Albaani) say: and from what is known is that the narrator of his Hadeeth is more knowledgeable about it than anyone else, and especially if he had a concern for the Sunnah like Ibn Umar, and he sees his Prophet -sallAllaahu alayhi wa sallam- the one who ordered with growing the beard – day and night, so reflect upon this.

Then al-Khalaal narrates by way of Ishaq who said: I asked Ahmad about a man who takes from his beard?

He said: Whatever is more than a fistful of the beard is cut.

I asked what about the Hadeeth of the Prophet -sallAllaahu alayhi wa sallam:

‘Trim the moustache and grow the beard.’

He said: ‘Take from its length and what is under the throat.’

And I saw Abu Abdullaah taking from the length of the beard and from under his throat.

I (Albaani ) say: I have extended this a little by mentioning these texts from some of the Salaf and Imams due to its status and due to the presumption of many people that these narrations oppose the generality of the Hadeeth: ‘and grow the beard’,

However they did not pay attention to the principle that if a single aspect from the general aspects is not acted upon, then this is an evidence that this was not the intent of it, and so many Bida’ occur due to this reason, which Imam Shatibee named ‘al-Bida’ al-Edafeeyah’ (associated innovation).

Along with this it is still rejected by the people of knowledge, because it was not from the actions of the Salaf, and they were more pious, more knowledgeable than those who came later.  So it is hoped that attention is paid to this, since the issue is precise and important.’[5]

Research Two

Shaykh Albaani Comments:

لا يأخذ أحدكم من طول لحيته ، ولكن من الصدغين

‘None of you should take from the length of his beard, but rather from the area of the face which is from the eye to the ear.’

Da’eef Jiddan (VeryWeak)

Collected by Ibn Adee (2/260) and Abu Na’eem in al-Hileeyah (3/323-324) and al-Khateeb in Tareekh (5/187), from Ufayr bin Ma’daan from ‘Atta from Abu Sa’eed al-Khudri from the Prophet.

Ibn Adee said that the general narrations of Ufayr bin Ma’daan are not strong.

And in the book ‘Taqreeb’: ‘he is Da’eef’

I (Albaani) say:

‘Some of this Hadeeth has supporting proof which is reported from the companions; collected by al-Muhaamali in ‘al-Amali'(12/65):

From Ibn Abbas who said regarding the statement of Allaah Ta’ala:

( ثم ليقضوا تفثهم)

«Then let them complete the prescribed duties (Manasik of Hajj) for them》

He said: ‘Attafath (prescribed duties): is shaving the head, trimming the moustache, and plucking the armpit hair, shaving the pubic hair, trimming fingernails, taking from the sides of the face and cheeks, stoning the Jamaraat, staying in Arafaah and Muzdalifah.’

The narrators are all trustworthy except for Hasheem, since he makes a lot of Tadlees (deception in narrating) and in this narration he has narrated using the form of ‘anana’  (meaning from a narrator but not mentioning how the narration was conveyed); If it was not for his Tadlees I would have declared his Isnaad to be authentic.

Then I found that Imam at-Tabari collected this Athar in the Tafseer of the mentioned Ayaah (17/109).

From way of Hasheem who said that AbdulMalik informed us from ‘Atta from Ibn Abbas with the Athar.

So Hasheem clearly mentioned that he was informed, therefore, we have been saved from the evil of his Tadlees; so his Isnaad is Saheeh, and all praise belongs to Allaah.

Then it had also been narrated from Muhammad bin Ka’ab al-Qarthee that he used to say about this Ayaah:

«Then let them complete the prescribed duties (Manasik of Hajj) for them》:stoning the Jamaraat, slaughtering an animal, and taking from the moustache, beard, and nails, and performing Tawaf of the House (Kaba) and between Safa and Marwa.

I say: and its Isnaad is Saheeh. Then Tabari narrated similarly about cutting the beard from Mujahid likewise, and its Isnaad is authentic. What prompted the research of the Hadeeth of this issue was a question from one of the Salafi brothers regarding its authenticity, he showed me by hand a book entitled: ‘Grow the beard and trim the moustache’ by Shaykh Abdurahman bin Muhammad bin Qasim al-Asimi al-Hanbali so I ordered him to research the narrations against the book ‘Tareekh al-Baghdad’ I showed that it was weak due to the narrator ‘Afeer bin Ma’daan, I decided to research it in this [book] ‘Silsilah’ for a general benefit and to bring to attention various points:

Firstly:  The aforementioned Shaykh presented the Hadeeth from the narration of al-Khateeb whilst remaining silent about it after quoting the saying of Nawawi:

‘What the chosen opinion is, is leaving the beard as it is, and not to oppose it by trimming any of it from the outset.’

The Hadeeth – along with it being Da’eef is an evidence against him, since it is clear in the permissibilty of cutting from ‘the area of the face which is from the eye to the ear ‘ (الصدغين) which is dual for (الصدغ) : The side of the face from the eye to the ear. The intent is: the hair from above that.

Secondly: The word الصدغين ‘the area of the face which is from the eye to the ear ‘ has not been presented, so I do not know, was this intentionally or out of negligence? !

Thirdly: It appears that the author has not been precise in conveying the Ahadeeth from their original sources, perhaps he delegated some students to relay them, indeed I saw some mistakes in this which are not possible, see his statement on p.4:

‘And by Muslim: who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

“خالفوا المجوس ؛ لأنهم كانوا يقصرون لحاهم ويطولون الشوارب” …” !

‘Differ from the Majoos, because they used to shorten their beards and lengthen their moustaches “…”!

This is how the motive of the sentence occurred: “Because they used to. . .” between  speech marks; and it is not from the Hadeeth, not from Muslim or anyone else rather it is [inserted] from the speech of the author! So rightfully it should have been placed after the last two speech marks.

What is apparent is that the Shaykh did not supervise the draft corrections of the book. The Hadeeth is a portion from the Hadeeth of Abu Hurairah Marfoo’ (from the Prophet) with the wording:

“جزوا الشوارب وأرخوا اللحى،خالفوا المجوس”

‘Trim moustaches and grow beards, differ from the Majoos.’

Collected by Muslim (1/153). The Shaykh mentioned it on the following page (5) without this last sentence: ‘Differ from the Majoos’, but mentioned it on the page preceding this, along with the insertion I indicated to earlier.

Fourthly: He mentions (p.7) the Hadeeth of Zayd bin Arqam marfoo with the wording: ‘Whoever does not take off his moustache then he is not from us.’

And he said: ‘authenticated by Tirmidhi’!

I say: But the wording of the Hadeeth from Tirmidhi (2762) mentions: ‘… from his moustache…’ With the extra word: ‘from’, and likewise it is in ‘al-Mishkat’ (443) narrated by others, also narrated by Ibn Hibban (1481) – Mawarid, and Diyaa al-Maqdasi. The difference between this and what occurred in the book is not hidden, since the first indicates that taking from the moustache means some of the moustache, and not all of the moustache as is the opinion of the author, and cutting the moustache is by cutting what grows over onto the lip as I explained as a practical Sunnah. See ‘Adab az-Zafaf’ (p. 120).

Fifth: The author (p.14) said: ‘Some of the people of knowledge gave a concession in taking what is more than a fistful; due to the action of Ibn Umar.’ And he commented upon it saying: ‘the evidence is in his narration not for his opinion; there is no doubt that the statement of the Messenger and his actions are more correct and foremost to follow than the statement or action of other than him; no matter who that individual is!’

So I say: of course; however to place an opposition between the Prophet  sallAllaahu alayhi wa sallamand Ibn Umar is a mistake, because there is not a Hadeeth of his actions that he sallAllaahu alayhi wa sallam did not use to take from his beard.  And regarding saying: ‘and grow the beard’ it is possible that he meant absolutely and without exception, so the action of Ibn Umar would not be in opposition to the Prophet, so the difference between the scholars returns to the understanding of the text.

Ibn Umar – in regards to him narrating the Hadeeth – it is possible to say:

The narrator knows more about what he narrates than anyone else, especially since some of the Salaf are in agreement with him with taking from the beard as has preceded, without anyone from the Salaf opposing Ibn Umar, from what we know. And Allaah knows best.

Then I came across an important Athar narrated from the Salaf which aids what preceded regarding taking from the beard.

Al Bayhaqi narrates in ‘Shuab al – Eemaan’ (2/1/263):

Abu Tahir al-Faqeeh informed us that Abu Uthmaan al-Basri narrated to us that Muhammad bin AbdulWahhab narrated to us that Ya’ala bin Ubayd conveyed to us that Sufyaan narrated to us from Mansoor from Ibrahim who said:

‘They [the Companions] used to take from its sides and clean it.’ Meaning the beard.

I say: and this Isnaad is Jayyid; all the narrators above al-Basri are all trustworthy from the narrators in the book ‘Tahdheeb’.

As for Abu Uthmaan al-Basri then he is Amr bin Abdullaah, as in the biography of Muhammad bin AbdulWahhab – and he is al-Fara an-Naysaboori – from ‘Tahdheeb ‘.

Hafidh Dhahabi mentioned him in the book ‘Wafayaat’ in year 334 his grandfather was called ‘Dirhaman al-Mutowa’ee’, and described him as: ‘Musnad Naysaboor’ in his book ‘Tadhkirah al-Huffadh’ (4/847).

As for Abu Tahir al-Faqeeh, then he is from the well-known shayookh of al-Hakim, those from whom he narrated a lot in ‘Mustadrak’, and his student al-Bayhaqi participated in narrating from him. His name is: Muhammad bin Muhammad ibn Muhamash az-Zayadi, Dhahabi mentioned him in ‘Tadhkirah’ also in ‘Wafayaat’ Year 410, and described him as: ‘Musnad Naysaboor al-Allamma’. There is a biography of him in ‘Tabaqat ash-Shafia’eeya’ by Subki (3/82).[6]

 

 5

The Length of the Prophet’s Beard

From Abdullaah bin Jafar who said:

” ثُمَّ ذَهَبَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فِي الْحَائِطِ فَقَضَى حَاجَتَهُ، ثُمَّ تَوَضَّأَ، ثُمَّ جَاءَ وَالْمَاءُ يَقْطُرُ مِنْ لِحْيَتِهِ عَلَى صَدْرِهِ، فَأَسَرَّ إِلَيَّ شَيْئًا لَا أُحَدِّثُ بِهِ أَحَدًا، فَحَرَّجْنَا عَلَيْهِ أَنْ يُحَدِّثَنَا، فَقَالَ: لَا أُفْشِي عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سِرَّهُ حَتَّى أَلْقَى اللهَ

‘…..Then the Messenger of Allaah sallAllaahu alayhi wa sallam went into the garden and relieved himself, then he performed Wudu, then he came and water was dripping from his beard on to his chest, and he whispered something to me which I will not tell anyone.’

We tried hard to get him to inform us, but he said: ‘I will not spread  the secret of the Messenger of Allaah sallAllaahu alayhi wa sallam until I meet Allaah.’[7]

 

6

Statements of Imam Ahmad -Rahimullaah-

Regarding Cutting the Beard after the Fist

Abu Bakr Ahmad bin Muhammad Al-Khalaal[8] -Rahimullaah- (d. 311 A.H.) brought a chapter heading:

Chapter Regarding the Saying of the Prophet -sallAllaahu alayhi wa sallam- Grow the Beard

92 – Khalaal said that Harb[9] informed me that Ahmad was asked about taking from the beard?

He answered: ‘Ibn Umar used to take from his beard that which was more than a fistful,’ and it is as if that was Imam Ahmad’s opinion.

Harb said: I asked him: ‘What is al-I’afaa (to grow) the beard?’

He answered: it is narrated from the Prophet -sallAllaahu alayhi wa sallam.

Then he said: and this was al-I’afaa (to grow) the beard according to him (Imam Ahmad).

93 – al-Khalaal said Muhammad bin Abee Haroon informed me that Ishaq narrated to them that he said: I asked Ahmad about a man who takes from his beard from the sides of his cheeks?

Imam Ahmad said: ‘Take from the beard whatever is more than a fistful.

I asked what about the Hadeeth of the Prophet -sallAllaahu alayhi wa sallam:

‘Trim the moustache and grow the beard?’

He said: ‘Take from its length and what is under the throat.’

I saw Abu Abdullaah (Imam Ahmad) taking from the length of the beard and from under his throat.

95 – al-Khalaal said that Haroon bin Ziyaad informed me that Ibn Abee Umar narrated to us that he said: Sufyaan narrated to us from Ibn Abee Najeeh from Mujaahid who said: I saw Ibn Umar take a fistful of his beard on the day of Nahr (10th day of the Hajj) then he said to the barber: ‘Take what is below the fist.’[10]

96 – al-Khalaal said that Haroon bin Ziyaad informed me that Ibn Abee Umar narrated to us that he said: Sufyaan narrated to us that Ibn Tawoos said: My father used to command me to take from this, and he indicated to the bottom of his beard.’[11]

97 – al-Khalaal said Ahmad bin al-Hasan bin Hassan informed us that ar-Rabia’ bin Yahya narrated to us that Shu’ba narrated to us from Umar bin Ayyoob narrated to us that Abu Zura’a bin Jareer said: ‘Abu Hurairah would take a hold of his beard, and whatever was under his fist[12] he would cut it.’[13]/[14]

Ibn Haani said: ‘I asked Abu Abdullaah (Imam Ahmad) about a person who takes from the beard from his cheeks?’ He replied: ‘ Take from the beard what is more than a fistful.’ I said: ‘What about the Hadeeth of the Prophet –   – :’Trim the Moustache and grow the beard’?’ He said: take from the length and from under the throat, and I saw Abu Abdullaah take from the sides of his cheeks and under his throat.’[15]

[1] These discussions with the Shaykh were translated and amended for readability whilst adhering to the meaning of the Shaykh’s wording.

[2] Collected by Ibn Abee Shaybah in ‘al-Musannaf’.

[3] [Taken from: ‘Riyadh Saliheen’ researched by Shaykh Muhammad Nasiruddeen Albaani p.136 H#250]

[4] [From: ‘Usool al-Fiqh ala Manhaj Ahl ul Hadeeth’ 1/94,http://www.mediumd.com/forum/archive/index.php/t-69720.html%5D

[5] [Silsilah Ahadeeth Da’eefah vol. 5 p. 375 – 380]

[6] [Silsilah Ahadeeth  ad-Daeefah vol. 11 no. 5453]

[7] [Collected by Imam Ahmad in his ‘Musnad’ No. 1754.  The researchers said: ‘Its Isnaad is Saheeh upon the conditions of Muslim, its narrators are trustworthy and are the narrators of Bukhari and Muslim except al-Hasan bin Sa’ad then he is from the narrators of Muslim. Albaani brings the origin of this Hadeeth in Saheehah No.20]

[8] T.N. – Al-Khalaal was the student of Imam Ahmad who narrated the most from him.

[9] Harb was: Abu Muhammad Harb bin Isma’eel al-Hunthali al-Karmani, he narrated many issues from Imam Ahmad & died in 280 A.H.

[10] Its narrators are trustworthy, and Ibn Abee Shaybah collected from Nafa’ from Ibn Umar -Radhi Allaahu anhumma- narration similar to this.

[11] Ibn Abee Shaybah collected from Ibn Tawoos from his father: that he would take from his beard but he would not obligate it.

[12] Collected by Ibn Abee Shaybah in ‘al-Musannaf’.

[13] The researcher adds: ‘Taking what is more than a fistful from the beard was done by Ibn Umar and Abu Hurairah -Radhi Allaahu anhumma, and it was regarded as something good  by Sha’abi and Ibn Sireen. A group from the Hanabilah did not dislike it, from them was Ibn Muflih in ‘al-Faroo’ & al-Mardawi in ‘al-Insaaf’. The Hanafiya held it to be recommended as Ibn Abideen clearly mentions in his comments to ‘ad-Dur al-Mukhtar’. The Malikiyah say there is no problem from taking from the beard that which what flutters from the beard and is abnormal  and there is no problem with taking from its length if it grows very long. See ‘al-Muntaqa Sharh al-Muwatta & As-hal al-Mudarik’.

[14] T.N. – Taken from the book ‘at-Tarajjul’ by Abu Bakr Ahmad bin Muhammad Al-Khalaal (p. 113- 110). Footnotes are from the researcher of the book, Dr. Abdullaah bin Muhammad al-Mutlaq.

[15] [Ibn Haani in his ‘Masail (2/151)]

Cutting the Beard after the Fist – Part Two

7

Some Statements of the Scholars of Jarh wa Ta’adeel

1 – al-Hakim -rahimullaah- brings a chain up to Sa’eed bin Mansoor al-Makki who said: ‘I asked ibn Idrees did you see Salim bin Abee Hafsa? He said: ‘I saw him, he has a long beard and made it stupid.’

[Maarifath  Uloom al-hadeeth  p. 204 & ‘al-Ijili 3/374]

In the narration collected by al-Uqali the wording is:

‘Yes I saw him, he had a long beard, and he was stupid.’

[Ad-Dua’fa al-Kabeer by Uqali 2/152-153 no. 655]

2 – Abu Dawood was asked about Abee Isra’eel al-Malaee and he said he was mentioned in front of Hussain al-Jua’fee and he said:

‘He used to have a long beard and was stupid.’

[Swalaat al-Aajjuri Li Imam Abee Dawood 1/122 no.62]

3 – Imam Shafi’aee said:

‘Whenever the beard is lengthened the intellect is lessened.’

[al-Wafi bilwafayaat 2/123 in the biography of Imam Shafi’aee]

4 – Ibn al-Imaad al-Hanbali -Rahimullaah-  said: that al-Muzzni said:

‘I never saw anyone with a more beautiful face than Shafi’aee, if he took his beard in his fist, his beard would not be more than his fist. Za’affarani said: his beard was slim/thin from the sides.’

[Shaddarat ad-Dhahab 2/204 in the biography of Imam Shafi’aee]

5 – Abu Dawood was asked about Abi Israeel al-Mala’ee, so Abu Dawood said that he was mentioned in the presence of Hussain al-Jua’fi who said: ‘He had a long beard and he was stupid.’

[Swallat al-Ajjuri li Imam Abi Dawood  1/122]

6 – Al-Mu’mal bin Isma’eel said: I heard Abu Hanifah said: It is said:

‘Whoever had a long beard did not have intellect.’

[Collected by Ibn Hibban in ‘Thiqaat’ 9/162]

7 – Hussain al-Ja’afi said:

‘He had a long beard and was stupid.’

[From Tahdeeb al-Tahdeeb 1/257]

8 – It was asked to Khalid at-Tahaan why do you not narrate from Majalid? He answered: ‘Because he has a long beard.’

[Meezan 3/438 in the biography of Majalid bin Sa’eed al-Hamdaani]

8

A Discussion about the Statements of the Scholars of Jarh wa Ta’adeel

Questions regarding Trimming the Beard

A discussion took place with Shaykh al-Albaani regarding the Jarh (Criticism) used by the Muhaditheen (Scholars of Hadeeth) regarding someone with a long beard.

Questioner:           I have reservations regarding the use of the Muhaditheen when they said about some narrators that they had long beards but in a way of dispraise and criticism, how can the Muhadithoon use it in this way? This opens the door against those who adhere to growing the beard and not just those who grow the beard long.

The Shaykh:         Do not say growing the beard because that returns the dispraise of the hadeeth.

Questioner but this could possibly strengthen the thought of the person who says that it is from above the fist .

The Shaykh:         therefore, it is necessary to say regarding this point that the dispraise is for the one who opposes growing the beard and lengthens it.

Questioner:           Is it possible to use what these Muhaditheen formulated to strengthen the thought of the person who holds the opinion of Ibn Umar –RadhiAllaahu anhumma?

The Shaykh:         Absolutely this is correct, because the Imam of the Sunnah, Imam Ahmad bin Hanbal holds the opinion of cutting what extends more than a fistful.

Questioner:           The use of the Muhaditheen of this criticism is from the point of view of fickle minded, heedless and stupid and other meanings as well?

The Shaykh:         Yes!’[1]

 

9

Some Statements of the People of Knowledge

1 – Abu al-Waleed al-Baaji said:

‘Ibn al-Qasim narrated from Malik: ‘there is no problem taking from the beard what flutters from the beard and is abnormal.’ it was said to Malik: If it grows very long?’

He answered: I hold the opinion that one takes from the beard and cuts it, it is narrated from Abdullaah bin Umar and Abu Hurairah -RadhiAllaahu anhumma- that they both used to take from their beard what was more than a fistful.’[2]

2 – Ibn Haani said:

‘I asked Abu Abdullaah (Imam Ahmad) about a person who takes from the beard from his cheeks?’ He replied: ‘ Take from the beard what is more than a fistful.’ I said: ‘What about the Hadeeth of the Prophet sallAllaahu alayhi wa sallam : ‘Trim the Moustache and grow the beard’?’ He said: take from the length and from under the throat, and I saw Abu Abdullaah take from the sides of his cheeks and under his throat.’[3]

3 – Hafidh Ibn AbdulBarr said:

‘In the action of Ibn Umar taking from the bottom of his beard in Hajj is an evidence of  cutting from the beard in other than Hajj because if cutting the beard was not allowed then it would not have been allowed in Hajj. and Ibn Umar narrated from the Prophet sallAllaahu alayhi wa sallam: ‘Grow the beard’ and he is the most knowledgeable about what he narrated, therefore, the meaning to him and to the majority of scholars is to take from the beard that which flutters and Allaah knows best.’[4]

4 – Shaykh ul-Islaam Ibn Taymeeyah said:

‘As for growing the beard then it is left as it is, and if he takes what is more than a fist then this is not disliked. The text for this is as preceded from Ibn Umar, and likewise he took from his beard what flutters.’[5]

5 – Qurtubi said:

‘It is not allowed to shave the beard nor to pluck it, nor to cut a lot of it, as for taking from the length and the width of what flutters from the beard, or that which disfigures him and causes to becoming well-known, then this is good according to Malik and other than him from the Salaf.’[6]

6 – Ibn al-Jawzi brings some narrations:

From Sa’eed bin Mansoor that he said, I said to Ibn Idris, Have you seen Salam bin Abi Hafsah? He answered: Yes, I saw him, he had a long beard and he was stupid.

From Ibn Sireen that he said: If you see a man with a long beard then you know that he has nothing in his intellect.

Zayed ibn Ubayy said: A man’s beard does not increase more than a fist’s length except that increase is deficiency in his intellect.’[7]

7 – Al-Khateeb al-Baghdadi mentions:

‘Al-Awfi used to have a very long beard, and regarding his beard there were some strange matters.

Ali bin Abu Ali informed us that Talha bin Muhammad al-Mua’dal informed us that Ahmad bin Kamil narrated to me that Hussain bin Fahm narrated and said: al-Awfi’s beard used to reach up to his knees’.[8]

8 – al-Qadi Ayyad said:

‘As for taking from its length and its width is good.’[9]

9 – Ibn Battal said:

‘Atta said: It is no problem to take a little from ones beard, from its length and its width if it is long.’[10]

10 – al-Mardawi said:

‘and grow his beard . . . .and it is not disliked to take from that which extends from the beard more than a fistful, -and Ahmad had mentioned – there is no problem with taking from the beard and taking from under the throat….’[11]

11 – Ibn Abi Shaybah brings a chapter heading in ‘Musannaf’:

‘What has been said regarding taking from the beard’

From Abu Zura’ah who said: Abu Hurairah used to take a hand hold from his beard then cut what wasa extra from the handful.’[12]

 

10

Some Fatawa of Shaykh Albaani From Silsilah Huda wa Noor[13]

Discussion One

Questioner:           Regarding what I have heard from someone mentioning from your Fatawa which says it is permissible to take from the beard in other than Hajj or Umrah, is this correct?

Shaykh Albaani: 100 % correct.

Questioner:           100% correct, okay then what is the evidence for this?

Shaykh:                    The action of the Companions.

Questioner:           Is it possible that you could mention some examples for what you mentioned that it is from the actions of the Companions?

Shaykh:                    The action of Ibn Umar, since it is established from him that he took from his beard restricting it to doing that in Hajj and Umrah, and also without restricting doing so in other than Hajj and Umrah.

Likewise it has been mentioned from some of the Companions and the Tab’aieen, like Abu Hurairah and Mujahid and other than them, this is what I can remember.’

The Shaykh continues the discussion later on..

Shaykh:                    so how can we view these Companions and at the head of them is Ibn Umar, that either we are saying about him he did not have an understanding of this text [growing the beard] whether it was a general text or absolute; or along with his understanding he opposed the Messenger – alayhi as-Salat wa Salam-, even though he was    amongst the Companions, and he was the one single companion of       whom we know that he would overstress and had strictness in following the actions of the Messenger – alayhi as-Salat wa Salam- even in those actions which were the Messenger’s natural disposition and were not from the Sunnan of worship; therefore, it is not possible for it to be said that, since Ibn Umar was the one who had great concern in following the Messenger – alayhi as-Salat wa Salam- and indeed he accompanied him for all those years which Allaah had willed, watching the Messenger – alayhi as-Salat wa Salam- coincide his sayings with his actions, and his actions with his sayings, and then he comes along and opposes the saying of the Prophet and his action together!! This is so farfetched to occur from the likes of this Companion!!

It is possible for the sake of argument, that the like of this opposition to occur from those Companions who were Bedouins, like the Bedouin who came to the Messenger – alayhi as-Salaam- and believed in him and heard some advises or some issues then he returned to his sheep, camels and the desert. But as for Ibn Umar who accompanied                 the Messenger – alayhi as-Salaam- and had that concern, which was a strange and strict concern in following him – alayhi as-Salam- even in those things which others will see as not being at all from following the Messenger, but rather Ibn Umar’s love for the Messenger led him to overstress in following the Messenger  sallAllaahu alayhi wa sallam–  even in that which was not from the Sunnah.

It is extremely difficult to hold the opinion that Ibn Umar would     come and see the Messenger -alayhi as-Salam- do something – and what confirms this is the Messenger’s saying: ‘and grow the beard’ – then he would not grow the beard and oppose what he saw from the Messenger and what he heard from the Messenger.

I believe that none who has an intellect and understanding has any doubt that this address which a companion hears generally and Ibn Umar heard specifically and directly from the mouth of Messenger sallAllaahu alayhi wa sallamwith his own ears, that he will have a better understanding than any other person who appears at a later date or even a long time ago however he had not directly heard from the Messenger  sallAllaahu alayhi wa sallam.[14]

Discussion Two

Shaykh:                    As for it to be said that this is specific to Ibn Umar, then no, firstly    this is not just established by Ibn Umar alone, but rather it is also established from Abu Hurairah. It is established on more than one of the Successors (Taba’een, followers of the Companions), so much so that  one of them and that is, Ibrahim bin Yazeed an-Nakha’ee who said: ‘They used to take from their beards.’ If  a Taba’ee (a Successor) narrates with the wording ‘They used to’ who do they mean? The Companions.  Therefore, we have a number of texts that taking from the beard was not something that Ibn Umar alone carried out and not other Companions. . .

The Shaykh continues later. . .

Shaykh:                    . . . you have understood that the text is general [not to cut the beard] and Ibn Umar did not understand that the text is general, this is not something a person would say. So they had a better understanding than us, this is firstly, then secondly there is something with which they are distinguished above us which is the saying of the  Messenger -alayhi as-Salam: ‘A witness sees that which an absent person does not see.’ And the second hadeeth . . . ‘Being informed is not like the one who investigates it.’ This is a great hadeeth.

The Shaykh continues. . .

Shaykh:                    . . . O people this is a general text upon which the Salaf did not act upon it [in this way] there is no hadeeth from the Messenger nor from other than the Messenger that they would leave their beards . . .

The Shaykh continues. . .

Shaykh:                    here we say, we are Salafioon, we do not ascribe to the Salaf in vain and futilely, but so we don’t fall into problems like these, and start understanding the text opposite to how they understood the text. This is why Allaah Ta’ala said:

ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيرا

<< And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination.>> Here we have perfect wisdom, the mention of the path of the believers. . . .’[15]

Discussion Three

Shaykh said:

. . . .if we want to act upon a general text then it is obligatory to keep it as it is, however what was the stance of the Salaf to this text? Here it becomes clear to you the importance of our Salafi Manhaj when we say, it is not sufficient to follow the Book and the Sunnah but it is necessary to return to the Salaf who implemented these texts which were the statements of the Prophet sallAllaahu alayhi wa sallam.  The first of these [Texts], which has reached you is the narrator of the Hadeeth ‘grow the beard’, he was Abdullaah bin Umar and he would take what was more than his fist full of his beard, he would cut what was more than a fist full.  He was not the only one to do this, rather this action is also authentic from Abu Hurairah, it is also authentic from a number of Companions without there being any mention whatsoever from anyone of the Companions that they opposed this action.

We know from some of the scholars of Fiqh, like Ibn Qaddamah al-Maqdasi and others from the scholars that when they mentioned an action of a single Companion they would clarify it by saying, ‘and we do not know of anyone who opposed him in this, then this is a consensus (Ijma’)’. So how about the situation if the issue being conveyed is not just from one Companion but from a number of Companions and it is not mentioned that anyone from them opposed them in this issue.’[16]

Discussion Four

Questioner:           It has reached us from some of our brothers that you have mentioned it is obligatory to take from the beard. That you have used as evidence or mentioned the proof of the action of Ibn Umar  that he would take from his beard and him being the narrator is more aware of the meaning of what he narrates.

Shaykh:

‘In reality we have a very important principle, we hope that the students comprehend and understand it correctly, because as a result of this principle there are hundreds of Fiqh issues which branch off from it if not thousands. The Principle is: ‘It is not allowed to act upon general texts, which due to their nature are general and include a number of different sections in that text, when it is established that the Salaf did not act upon a section of these different parts of the text. So here it is not allowed to act upon this because of the generality of this text, due to this part of the text being specific.’ Is this speech clear? However, it will become clearer by driving home an example or more than one example.

Before we bring a new novel example, we would like to bring to attention that every Bida’ which is wide spread among the Muslims, which the Mubtadia’ (people of Bida’) have no lack of, meaning the Mubtadia’ or those who regard Bida’ as good are never deprived of finding a text for their Bida’ in the Book or in the Sunnah, a general text which aids this section of the Bida’ that they establish.

Take for example: the Adhan al-Muhammadi (the Prophetic Adhan) which commences with ‘Allaahu Akbar Allaahu Akbar’ and ends with ‘La ilaha illAllaah’ all the Muslims acknowledge this reality. There  does not exist, and I hope that it does not exist, that a person, no matter how ignorant he is or misguided that he says that Bilal, Umar bin Umm Maktoom and Abu Mahdoorah used to say after saying ‘La ilaha illAllaah’ that they would say: as-Salat ala Rasool -Alayhi as-Salam (aloud).

This did not occur and I hope it does not occur, however along with this they use as an evidence against us – the callers to the Sunnah and to follow the Salaf and the Imams- the saying of Allaah Ta’ala: <<O you who believe! Send your Salat on (ask Allaah to bless) him (Muhammad), and (you should) greet (salute) him with the Islaamic way of greeting (salutation i.e. As-­Salamu ‘Alaikum).>>[17]

They say this is a general text, and they are truthful, it is a general text, because Allaah Ta’ala did not say send Salat in a certain place, or do not send Salat in a certain place, but rather send Salat generally.  So what is our reply to these people? [The reply is]the previous principle [‘It is not allowed to act upon general texts, which the Salaf did not act upon.’]

Now I will give you an imaginary example, because sometimes the imagination can broaden the horizons of thinking and cause to comprehend a reality which a person discusses. So we are now discussing that a generality in a specific section of which was not acted upon is not allowed to be acted upon.

[The example is] we say if a person were to enter a Masjid at the time of Dhur prayer for example, and a group of people enter along with him and each one went to a separate part of the Masjid wanting to pray two Rakat Sunnah or four Rakat Sunnah before the obligatory prayer, then  one of them says, O people lets pray [Sunnah prayer] in congregation and immediately uses as proof two Ahadeeth; ‘Allaah’s Hand is upon the Jama’ah’ and ‘Prayer in congregation is twenty five or twenty seven times better than prayer individually.’ Is this use of proof correct? Of course all of you will say no, even if there was – and Allaah forbid- a Mubtadia’ among you. Why? We have no reply [to their claim] except the same reply to [saying Salat aloud] after the Adhan, before the Adhan and increasing upon giving Salat. There are tens, hundreds even thousands of examples like this. So our reply is that if this was good they [the Salaf] would have preceded us in it.  If it was good to pray optional and prescribed Sunnah prayers in congregation and the Messenger had said: ‘Prayer in congregation…’ till the end of the Hadeeth, did not they [the Salaf] have a better understanding than us or not? They were more concerned than us to come closer to Allaah. Secondly, if they did not act upon [a deed] then this is an evidence that they did not take this understanding which you have understood. I think this principle has become clear.

Applying this issue [cutting the beard] to this principle; we know that in many Ahadeeth the ProphetsallAllaahu alayhi wa sallam said: ‘Trim the Moustache and grow the beard and differ from the Jews and Christians.’

This is an absolute text (Mutlaq). ‘Grow the beard’ is an  absolute text as we mentioned as an example earlier with the ‘prayer in congregation’, ‘Allaah’s Hand is upon the Jamah’ and as we gave an example with that Ayaah, <<O you who believe! Send your Salat on (ask Allaah to bless) him (Muhammad), and (you should) greet (salute) him with the Islaamic way of greeting (salutation i.e. As­-Salamu ‘Alaikum).>>[18]

Discussion Five

Shaykh said:

‘I have found it to be very, very important to especially bring to attention this point that it is not allowed to act upon a section from the sections of a general text of which the Salaf did not act upon, this is because they have a better understanding than us.

It is strange that I say all goodness is in following the Salaf and all evil is in what the Khalf innovated, and if it was goodness, they would have preceded us in it, but it does not enter into the hearts of our brothers.’[19]

Discussion  Six

Should we implement the principle ‘The consideration is with the narrator’s narration and not by his opinion’ in the issue of cutting the beard?

Questioner:

Some people present a doubt regarding the issue that a narrator of a Hadeeth is more knowledgeable of his narration than anyone else, they say that in this research of taking from the beard we implement another principle which is ‘The consideration is with the narrator’s Hadeeth and not by his opinion’, so how do we reply to this doubt?

The Shaykh:

‘Here, when an opinion opposes the narration as is [the example of] the  Hadeeth of Abu Hurairah.  Abu Hurairah narrated the Hadeeth of washing seven times, ‘If a dog licks your container then you must wash it seven times the first of which with soil.’ It is narrated in an Isnaad from Abu Hurairah  which contains a person whose name is Abdul Malik ibn Abi Sulayman, who  is from the narrators in Saheeh Muslim.  There is some sort of criticism about him, but I say this is from the aspect of information even though I am certain of his trustworthiness. He narrates from Abu Hurairah that Abu Hurairah himself said wash the vessel which a dog has licked three times, here O brother comes this principle, because this statement [of Abu Hurairah] contradicts the other [the Hadeeth of Abu Hurairah]. It is not possible to say that this statement of Abu Hurairah is a Tafseer (explanation) of the Hadeeth. As for the principle of general text and absolute text, then this is not like that principle.

Shaykh Continues:

We say O brother, if Ibn Umar used to take from his beard and lived in a society not like the societies of our time today, where there is no enjoining good, or forbidding evil, at their time it was totally the opposite, as soon as a person appeared to do something opposite [to the Sharia] you find some objection and disapproval from all angles. Then they will be informed of what is correct, this is if, one person were to do so, how about this issue, you have Companions Ibn Umar and Abu Hurairah, the Taba’een (successors to the Companions) ‘Atta ibn Abi Rabbah and al-Hasan al-Basri and  many others, this is from just one book ‘al-Musannaf’. What if we opened a book for example, ‘Shua’b al-Eemaan’ which was printed recently, we would find other Athaar (narrations).

Therefore, if we understand that taking from the beard is the Salafi Sunnah of                                 the best of the people at that time, then in this situation the principle, that the                               Hadeeth of a narrator precedes his opinion. In this situation of taking from the                                beard, then this is not an opinion.’[20]

Discussion Seven

The Shaykh said:

‘….. now we enter into the crux of the subject, actions of the Salaf. Here it is necessary for me to pause, our Dawa’ is not limited to the Book and the Sunnah, as is the Dawa of every Muslim, as it should be. However we want to say that our Dawa is established by the Book, the Sunnah and the Manhaj of the Salaf as-Salih. Why? Because if it was not for the Salaf as-Salih we would not have been able to understand our religion precisely and this is why the Islamic Jama’at -old and present time – have separated into groups and parties. <<each group rejoicing in its belief >>[21]  as Allaah has mentioned in the Noble Qur’aan.

I say, why is this? Because the Islaamic groups did not rely upon that what the Salaf as-Salih were upon and they took the Tafseer (explanation) of the texts according to their whims and desires, so they fell into confusion and extreme contradiction. They separated, as we mentioned into groups and parties. As for us, then we say we are Salafis, we see how the Salaf as-Salih used to understand the Sunnah of the Messenger, with its three divisions, his statements, actions and allowances and we follow that path.

Is it upon us to limit ourselves with this limitation [understanding of the Salaf] and act upon the Sharia’? We say how can we not! Allaah Ta’ala said: <<And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him and follows other than the path of the believers.  We shall keep him in the path he has chosen and burn him in Hell – what an evil destination. >>

Therefore, opposing the path of the believers is the same as opposing the Sunnah of the Messenger of Allaah -Alayhis Salaam- because the intent of following them is that they directly saw the Messenger and they conveyed to us the Sunnah of the Messenger. They were his Companions, then those who came after them, then those who came after them, as is mentioned in the authentic Hadeeth. So when we say the Book, the Sunnah and upon the Manhaj of the Salaf as-Salih, taking this from the Ayaah and the Hadeeth of al-Irbaad bin Sareeyaa, ‘upon you is my Sunnah and the Sunnah of the rightly guided Khulafa’.

Also taking from the Hadeeth of Anas bin Malik & Muwaweeyah and others:

‘and my nation will split up into 73 sects all of whom will be in the fire except one.

The Companions asked, ‘Which one O Messenger of Allaah?’

“What I am upon and my Companions are upon.”

Now we return [to the issue], we do not have a single Hadeeth not even a weak one like our Hadeeth which says that the Prophet sallAllaahu alayhi wa sallam used to take from his beard from its sides and length, we said it was weak. Nor does there exist a weak Hadeeth that the Messenger did not take from his beard. There are those from the scholars now who say that the Messenger did not used to take anything from his beard, there is no origin for this Hadeeth at all. What there is, is the speech which says a general Hadeeth, ‘and grow the beard’. However, this generality is like the other generality upon which no action was done because of it.

Then we have in difference to the issue that it has not been conveyed that the Messenger used to take from his beard, which is that his Companions who witnessed him took from their beards, do you think that these Companions would oppose the Messenger while they narrate the Hadeeth of the Messenger, ‘and grow the beard’? No they do not oppose the Messenger. It is a widespread mistake here and in other issues, which is a two- fold mistake, you previously narrated from Ibn Umar that when he used to perform Hajj or Umrah he would take from his beard.  This is an authentic narration, but it is not unrestricted, meaning did he only do that in Hajj and Umrah? No, he used to take from his beard even in other than Hajj and Umrah.

Then there is a second widespread mistake that it was only Ibn Umar who took from his beard, this is also a mistake, since it is also authentic from Abu Hurairah, that he would also take from his beard. It is not just this, but rather it is authentic from Ibraheem bin Yazeed an-Nakha’ee and he is from the Taba’een (successor of the Companions) who said: ‘they used to take from their beards’. ‘They used to take….’ who are ‘they’ who used to take? The Companions of the Messenger – alayhi as-Salaam.  There are no texts (narrations) which oppose these texts whatsoever. Therefore, the guidance of the Salaf is not is to let the beard grow (completely) like we see some of those who preceded of [ignorant] worshippers . . . . . and there is no way for us to know the likes of this except by way of the Companions of the Messenger. From among the Companions of the Messenger was Ibn Umar who was the most concerned with following the Messenger, so much so that he would follow the Messenger even in the matters of the Messenger’s habits – and these issues are well known to you. ‘

 

11

A Meeting With the Shaykh

My cutting the beard after the fist

By Abbas Abu Yahya

After having been guided to follow the Sunnah of the Prophet sallAllaahu alayhi wa sallam I began to grow my beard, and while taking a literal understanding of the Hadeeth: ‘grow the beard and trim the moustache’ I would not trim my beard rather I let it grow.

My beard had reached past my navel. During my first Umrah trip I encountered a student of knowledge who began to question the reasons for the extra long length of my beard. So I reminded him of the Sunnah -as I had understood it – and he promptly informed me that there were Companions of the Prophet sallAllaahu alayhi wa sallam who would trim their beards after a fist long.

He mentioned many of the proofs, for example from the books of Hadeeth and that Ibn Hajr mentions that 12 or 14 of the Companions trimmed their beards after the fist. However, even with all this evidence my heart needed contentment and I needed to hear this from a scholar.  Here he dropped a bomb and said even Shaykh Albaani holds this opinion.

With this I could not be content without actually asking this question face to face.  So began a journey for seeking knowledge. Allaah had favoured me out of His Mercy,  that the following day of the night of which I had arrived in the Hashmite Kingdom of Jordan, there was going to be a gathering with the Shaykh and we had been given an invite.

The following is what took place in that memorable gathering.

To set the scene, I was being driven to a gathering with the Shaykh, we headed towards Amman on a Friday morning,  around 8.30 – 9.00 o’clock,  the weather was nice and warm as it was summer time.  We drove off the main highway down a side path surrounded by very tall trees, and at the end of the track was a small farm house, getting out of the car I recognised that famous sweet voice and an amazing smile appeared on my face which contrasted with the nice bright summery morning.

I rushed into the main room where everyone was gathered, sitting tightly squeezed together, and found a place amongst the people and there was the Shaykh of Hadeeth sitting on a large arm chair with his legs on a footstool, covered with a blanket due to rheumatism. The excitement was exhilarating, unfortunately being unlettered in the Arabic language, I could not understand anything, and having been sleep deprived my energy level began taking its toll.  I commented to myself, you came all this way and you’re sitting in front of a scholar of the highest calibre and you’re falling asleep!! You need to go outside, this is shameful!!

I picked up the courage when the Shaykh was interrupted and dived outside, the scene was beautiful, picturesque,  there I was sitting on the veranda on a nice warm summer’s day listening to that beautiful Arabic tone and as far as the eyes could see, were olive trees lining the earth in front of me. A funny thing happened that Abu Layla – who records the Shaykh’s sittings came out and asked me a question to which I replied in my pigeon Arabic ‘Maafee Arabee’ (no Arabic). Then he quoted the Hadeeth of the Angels sitting in gatherings of knowledge, and I understood the Arabic word for Angels,  so I ventured back in.

Anyhow, or the story continues, after Jummah we had returned to the farm house but now the venue was outside in the veranda,  and the Shaykh begins by asking me,  ‘Are you from the Jamiat Ahl ul Hadeeth of Pakistan?’ I replied, ‘No,  I’m not with them.’ (There was a translator on hand).

The Shaykh continued by saying: ‘They, like our brothers in Saudi hold the opinion that it is not permissible to trim the beard after a fistful, and they are mistaken in this,  since Ibn Umar trimmed his beard after the fist,  either in Hajj or Umrah.’

I quickly asked: ‘O Shaykh is this not regarded as his Ijtihaad since he opposed the Hadeeth[23]?’

He answered very cleverly: ‘Who is more knowledgeable about the Hadeeth, you or Ibn Umar?’

I answered bewildered: ‘Ibn Umar – RadhiAllaahu anhu – without doubt!!’

The Shaykh followed up to my amazement: ‘Ibn Umar was the narrator of the Hadeeth, ‘grow the beard and trim the moustache.’ I was dazed, it hadn’t even crossed my mind, that’s why he’s the Shaykh.

He continued: ‘there’s a principle that the narrator of the Hadeeth is more knowledgeable about the narration than anyone else. And Ibn Umar narrated this Hadeeth.

Another thing, imagine Ibn Umar did this action in Hajj or Umrah imagine he was surrounded by companions.  They are not like us that if they see something opposing the Sunnah that they would remain silent, but we do not have a single narration of anyone opposing Ibn Umar.’

Here, I was convinced I did not require any more proof. I had been given many more evidences while visiting Saudi. However, I needed clarification of the foundational principle, so I asked: ‘Shaykh are you saying that we can’t follow the Hadeeth except by the understanding of the companions?’
He answered : ‘ Of course!!’

Here it was the clear Salafi Manhaj had been well and truly laid out.

There were five or six others in this gathering, students of knowledge and Imams of Masajid, who had long beards, Abu Layla had passed a pair of scissors around and they began trimming their beards after a fist while saying we have heard and we obey.

The scissors were passed to me and at the same moment the food was brought in, Abu Layla looked at me and I indicated after we’ve eaten.

After having shared food with the shaykh I went to wash my hands and as I looked up from the basin into the mirror I saw Abu Layla standing behind me with his scissors,  like a psychopathic murderer! !

After I had trimmed my beard -which I had not trimmed for seven years or so – we went back to the gathering and Abu Layla announced to the Shaykh that I had cut my beard,  the Shaykh heartedly said Mubarak! !

[This incident took place in Jordan in the year 1992]

 

12

Conclusion

The overwhelming evidence shows – and Allaah knows best – that the correct understanding of the Hadeeth which command the growing of the beard have to be understood with the understanding of the first three generations.

Shaykh Albaani said:

‘Ibn Umar – in regards to him narrating the Hadeeth – it is possible to say:

The narrator knows more about what he narrates than anyone else, especially since some of the Salaf are in agreement with him with taking from the beard as has preceded, without anyone from the Salaf opposing Ibn Umar, from what we know. And Allaah knows best.’[24]

How excellent was the saying of the poet:

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf[25]

سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] [From ‘ad-Durr fee Masa’il al-Musttalah wal Athar’p.238]

[2] [al-Muntaqa Sharh al-Muwatta 4/367]

[3] [Ibn Haani in his ‘Masail (2/151)]

[4] [From ‘al-Istidhkaar’ 4/317]

[5] [From: ‘Sharh al-Umdah’ 1/236]

[6] [From: ‘Mufhim’ 1/512]

[7] [From: ‘Akbaar al-Hamqa wal Mughafileen’ p.7]

[8] [‘Tareekh Baghdad’ 8/29-30 No. 4079]

[9] [Ikmaal al-Mualim 2/36]

[10] [Sharh al-Bukhari (9/147)]

[11]  [al-Insaaf 1/121]

[12] [Musannaf 8/356]

[13] These discussions with the Shaykh were translated and amended for readability whilst adhereing to the meaning of the Shaykh’s wording.

[14] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 42]

[15] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 496]

[16] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 526]

[17] Soorah Ahzaab: 56

[18] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 526]

[19] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 663]

[20] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 663]

[21] [23:54]

[22] [Summarised from ‘Silsilah Huda wa Noor’ Tape No. 702]

[23] [fn: ‘grow the beard’]

[24] [Silsilah Ahadeeth  ad-Daeefah vol. 11 no. 5453]

See Page 18 article

[25] The transliteration of which is: ‘Kullu khairin fee ittiba’ man Salaf * wa Kullu Sharrin fee Ibtida’ man Khallaf’ (T.N.)

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Al-Mujaahadah (Striving in the Way of Allah) – Riyadh ul Saaliheen – Ibn Uthaymeen | Abu Muhammad al Maghribee [Audio|En]

Explanation of Selected Ahaadeeth from Riyaadus-Saaliheen
by Sheikh Muhammad ibn al-Uthaymeen
Chapter 11: Al-Mujaahadah (Striving in the Way of Allah)

Visit the link below to read the ahadeeth
[Riyad-us-Saliheen] The Struggle (in the Cause of Allah)

Allah, the Exalted, says:

“As for those who strive hard in Us (Our Cause), We will surely, guide them to Our paths (i.e., Allah’s religion – Islamic Monotheism). And verily, Allah is with the Muhsinun (gooddoers)”. (29:69)

“And worship your Rubb until there comes unto you the certainty (i.e., death)”. (15:99)

“And remember the Name of your Rubb and devote yourself to Him with a complete devotion.” (73:8)

“So whosoever does good equal to the weight of an atom (or a small ant), shall see it”. (99:7)

“And whatever good you send before you for yourselves (i.e., Nawafil – non-obligatory acts of worship: prayers, charity, fasting, Hajj and Umrah, etc.), you will certainly find it with Allah, better and greater in reward.” (73:20)

“And whatever you spend in good, surely, Allah knows it well.” (2:273)

Part 01: Listen / Download Mp3 Here (Time 31:30)

Part 02: Listen / Download Mp3 Here (Time 31:31)

Part 03: Listen / Download Mp3 Here (Time 32:38)

Part 04: Listen / Download Mp3 Here (Time 28:17)

Part 05: Listen / Download Mp3 Here (Time 44:18)

Part 06: Listen / Download Mp3 Here (Time 35:08)

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The Backbiting Of The Heart – Imaam An-Nawawee

Know that having bad thoughts about someone is forbidden just like having bad speech about him. So just as it is forbidden for you to speak to others about the defects of a person, it is likewise forbidden for you to speak to yourself about that and to hold bad thoughts for him.

Allaah says:

O you who believe, avoid much (types) of suspicion. Verily some (forms) of suspicion is a sin.” [Surah Al-Hujuraat: 12]

And Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (sall Allaahu alayhi wa sallam) said:

“Beware of suspicion, for indeed suspicion is the most untruthful form of speech.” [39]

The ahaadeeth with this same understanding I have mentioned here are many. What the backbiting of the heart means, is: When the heart has firm conviction and holds bad thoughts about someone. But as for the notions that occasionally display in one’s mind or when one talks to himself, then as long as these thoughts do not remain established and continuous in him, it is excused according to the consensus of the scholars. This is since he has no choice in the matter as to stop it from occurring nor can he find any way to liberate himself from it when it does occur. This is the understanding of what has been authentically established (in the texts).

The Messenger of Allaah (sall Allaahu alayhi wa sallam) said: “Indeed, Allaah has permitted for my ummah that which their souls whisper to them, so long as they do not speak it out (audibly) or act upon it.” [40]

The scholars say: “This refers to the notions that form in one’s mind, but do not become settled or established there.”

And they said: “This is regardless if the notion consists of backbiting, disbelief or so on (i.e. it is pardoned, so long as it does not settle). So (for example) whoever’s mind becomes flooded with thoughts of disbelief, but they are only thoughts, without him intending to have them carried out, and he then rids himself of these thoughts right after they occur, he is not a disbeliever nor is there any sin on him.

We have already stated previously, in the chapter on the (internal) whisperings, the authentic hadeeth, in which the Companions said: “O Messenger of Allaah! Some of us find things in our thoughts that are too tremendous to speak of.” So he (sall Allaahu alayhi wa sallam) said: “That is the confirmation of Faith.” [41]

And this goes for the other reports we have mentioned in that chapter that bear the same understanding.

The reason for these thoughts being excused is due to what we have stated previously that these thoughts are impossible to prevent. Rather, one is only able to prevent those thoughts from becoming settled and established in one’s mind. This is why the heart’s being resolute and determined on these thoughts is forbidden.

So whenever these thoughts, which consist of backbiting or any other sin, present themselves in your mind, it is an obligation on you to repel them, turn away from them and mention some excuse or explanation that will change what seems apparent.

We stated previously that if someone is presented with a notion of bad thoughts for another person, he should cut off those bad thoughts. But this is unless there is some (religiously) legislated benefit that leads to thinking (about that person) in this manner. So if such a reason exists, holding these thoughts about his deficiencies is permissible, as well as warning against them, as can be seen in the jarh (criticism) of certain witnesses, narrators and others we have mentioned in the Chapter on “What Type of Backbiting is Permissible.”

Footnotes

[39] Saheeh – Reported by Al-Bukhaaree (10/484 of al-Fath) and Muslim (2563)
[40] Saheeh – Reported by Al-Bukhaaree (5/160 of al-Fath) and Muslim (127 and 202)
[41] Saheeh – Reported by Muslim (132); Translator’s Note: This hadeeth shows the Companions’ zeal and enthusiasm in commanding themselves with good and forbidding themselves from evil, such that they would even fight against the evil notions that passed through their minds. But as it is impossible to prevent such thoughts from occurring every now and then, they asked the Prophet (sall Allaahu alayhi wa sallam) about this. His response to them meant that their trying to repel these thoughts showed their strong Eemaan (Faith) and love for good.

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