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There is no marriage except with a guardian & two just witnesses & a dower – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 35 : Point 47
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And there is no marriage except with a guardian (walee) and two just witnesses and a dower (sadaaq) whether it be a small amount or a large amount. And whoever does not have a guardian then the ruler is the guardian for one who does not have a guardian (walee)

[Souncloud Audio Link] 

Transcribed Audio:

This is a fiqh issue and it is an explanation of the conditions for the correctness of marriage (nikaah) with the jumhoor (majority) of scholars and from them is that it should be along with the permission of the walee (guardian) and that a woman may not marry herself off and from its conditions is al ish–haad (to have witnesses) to the contracting of the marriage. So, a marriage may not be contracted in secret without witnesses. So, from the position of the Muslims is to openly announce marriage and the matter of the walee (having a guardian) is a point where there is some disagreement. The jumhoor (great majority) hold that having the walee (guardian) is essential whereas with the Hanafees, there is no harm in a woman marrying herself off without the permission of the guardian. However, this is a saying that is not the correct saying, it is contrary to the evidence because of his saying sallAllaahu `alayhi wa sallam:

“There is no marriage except with a guardian and with two just witnesses.”[1]

And his saying in the other hadeeth:

“A woman may not marry off another woman and a woman may not marry off herself, for the fornicatress (the one who commits zina, fornication) is the one who marries herself off.”[2]

“Whichever woman gets married without the permission of her guardian then her marriage is invalid, invalid, invalid.”[3]

So even though some of the jurists declare it to be correct (meaning a woman getting married without the permission of her guardian; walee) based upon ijtihaad (personal striving) from that scholar then what is counted is the evidence and therefore the author stated this matter even though it is a matter of fiqh to make clear that this is the correct position and it is the position which the majority of the People of Knowledge were upon that which is proven by the Prophetic Sunnah and in order that the marriages of the Muslims should be correctly regulated and not be entered upon by secrecy and ihtiyaalaat (fraudulent tricks). Rather they should be clear and open for indeed marriages are from the most important of affairs because upon them families are built and from them offspring are produced and upon them lineages are built and something even more severe is built upon them rendering the private parts lawful. So, therefore it is essential that the legislated principles are applied to contract a marriage as occurs in the ahaadeeth and in the aayahs.

And his saying, “And it should be with a sadaaq (dower) and with a dower whether it’s a small amount or a large amount,” as for the sadaaq (dower) then it is not a condition (shart). However, it is waajib (obligation). And therefore, if the marriage were to be contracted without a sadaaq (dower) then the contracting of the marriage will be correct. However, a sadaaq (dower) will be appointed for her in accordance with that of women who are like her because this is a right of hers.

His saying, “And whoever does not have a walee (guardian) then the ruler is the guardian for the one who does not have a guardian,” having a walee (guardian) is essential.

And the walee (guardian) is the wife’s close male relatives; the closest and then the next closest from them. Firstly, her father then her grandfather and so on upwards and then her son and the son of her son and so on downwards and then her full brother and then her brother through her father; meaning her brother who shares the same father but the mother is different and then her full paternal uncle and then her uncle who is the brother of her father and then the son of her full uncle (son of the father’s brother) and then the son of her uncle who is the brother of her father. This is the guardian (walee) of the woman.

And if it occurs that a woman does not have a walee (guardian) from her close male relatives then her guardianship is taken on by the ruler or the one who represents the ruler and he is the judge in the court. So marriage must have regulating principles and it may not be anarchy just in accordance with the desires and lusts of the people. [4]

Footnotes:

[1] Reported by Imaam Ahmad and Aboo Daawood and At-Tirmithee and Ad-Daarimee and At–Tahaawiyy in Sharh Ma`aanee al-Aathaar from a hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anhu.

Translator’s side point: This hadeeth was declared saheeh (authentic) by Shaykh al-Albaaniyy as hadeeth 1,839 in Irwa al Ghaleel .

[2] Reported by Ibn Maajah and Ad-Daaraqutnee in his Sunan and Al-Bayhaqee in his Sunan al-Kubraa from a hadeeth of Aboo Hurayrah and it was declared saheeh (authentic) by Ibn al-Mulaqqin in Al-Badr Al-Muneer to the standard of Muslim.

Shaykh al-Albaaniyy in his checking of Ibn Maajah declared this hadeeth saheeh except for the sentence about az–zaaniyah (fornicatress), the first part being authentic supported by other narrations; “A woman may not marry off another woman and a woman may not marry herself off”, that being authentic.

[3] Reported by Imaam Ahmad in his musnad and by Aboo Daawood, At-Tirmithee and Ad-Daarimee and by At–Tahaawiyy in Sharh Ma`aanee al-Aathaar from a hadeeth of `Aa`ishah radiyAllaahu `anhaa.

Side point: This hadeeth was declared saheeh (authentic) also by Shaykh al-Albaaniyy.

[4]Side point: Shaykh Ahmad an-Najmee rahimahullaah said in his explanation:

“And there is no marriage except with a guardian and with two just witnesses with a dower whether it be a small amount or a large amount,” this is the position of the jumhoor (the great majority) and it is what is the truth. So, therefore, those who say that the woman can marry off herself without the permission of her guardian is a saying, which is false, opposite to the evidences and contrary to them. Indeed, it opens up a breach for the people of corruption. So, it is obligatory to believe that this is futile. And likewise, her getting married without a dower. However, if the dower is not stated at the marriage then what is correct is that it does not make it null and void and is still counted as a valid marriage but she should be given a dower the same as women who are like her and her close relatives and women of her age; meaning the dower that is well-known amongst the people, whether it be a small amount or a large amount, at that time and at that place and this woman is called Anwalliyah; one who has given up the affair to someone else with the jurists.

His saying, “Whoever does not have a guardian then the ruler is the guardian for one who has no guardian; a walee,” this is the correct saying. So the woman who does not have a guardian then her guardian will be the ruler because of the hadeeth:

“The ruler is the guardian for the one who does not have a guardian.”

Some of the evidences with regard to the necessity of having a walee that brings some of the aayahs of the Qur·aan, each of the aayahs that they bring Sooratun-Noor (24) aayah 32, Sooratul-Baqarah (2) aayah 221, Sooratul-Baqarah (2) aayah 232, each of them in an address with regard to marrying the women and the address with regard to marrying off is the addresses to the men; men marrying off the women as opposed to an address to the women looking to get married. With regard to the point where the Shaykh mentioned that a woman getting married without any guardian and saying that it’s permissible for a woman to marry herself off without any guardian, this opens up a door to people who want to cause corruption.

And they mention in the footnote, Shaykh Ahmad an-Najmee himself he said, “I myself heard that there was one of the jurists from the Hanafee’s in one of the Arab lands and he had a son who was deviant and he used to hear from his father that it is not a condition for marriage that a woman has the permission of her guardian. So, this son when he used to hear that, used to accompany a group of people who were evildoers and they used to do illicit sexual acts with the women. He taught theevil group that what they should do is say to the prostitute woman, when you go to pay her you should say, “marry yourself to me” and she should say “I marry myself to you” and he should say “I accept it” and then when he’s finished his night with her then you say to her “you’re divorced” and on the second night, you can do it with a different woman.

Shaykh said, “So you can see that this madhab has been used here contrary to the evidence as a means for causing corruption even though the Hanafee madhab itself does not make the like of this permissible. However, it makes permissible only a marriage, which is going to be permanent and it does not make permissible mixing waters of one man with another when divorced. Rather, there must be an `iddah (waiting period) making sure her womb is clear, even a woman who frees herself by khulah or a slave girl who is poor.”

—

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

The Knowledge of Allaah Encompasses Everything – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 34 : Point 46
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that Allaah, the Most High knew whatever was going to occur from the start of time and whatever was not going to occur. Whatever was going to happen then Allaah fully comprehended and enumerated it. And whoever says that He does not know except what has already occurred or what is occurring then he has disbelieved in Allaah, the Tremendous.

[Souncloud Audio Link] 

Transcribed Audio:

It is obligatory to affirm the knowledge of Allaah, the Majestic and Most High and its encompassing everything. So, He has full knowledge of everything and He has full ability over everything and His ilm (knowledge) has no beginning and no ending. His ilm (knowledge) is just like the rest of the attributes established for Him forever. So, just as Allaah has no beginning then likewise, there is no beginning for His names and His attributes and His actions, He, the Perfect and Most High. And just as Allaah has no end, then likewise there is no end for His names and His attributes and His actions, He, the Majestic and Most High. So, He along with His names and His attributes is the First One with no beginning and He along with His names and His attributes is the Last One with no ending just as he sallAllaahu `alayhi wa sallam said addressing his Lord, He, the Most High:

“You are Al-Awwal (the First One) so there is nothing before You and
You are  Al-Aakhir (the Last One) so there is nothing after You and
You are Az-Zaahir (the Uppermost One) so there is nothing above You and
You are Al-Baatin (the Closest One) so there is nothing closer than You.”[1]

His saying, “And to have eemaan that Allaah, the Most High knew whatever was going to be from the start of time and whatever was not going to be and whatever exists, He enumerated it and comprehended it all,” Allaah knew whatever was and has passed away in previous time and He knows whatever will be in the future and He knows whatever will not be, if it were to be; how it will be. So, Allaah’s knowledge comprehends everything and therefore He said:

وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ 

If they were to be sent back, they will return to doing whatever they had been forbidden from. (Sooratul-An`aam (6), aayah 28)

So, Allaah knew that if they were to be returned to the world, they would return to doing what they had been forbidden from, meaning if they were returned to the world then they would return to disbelief even though their returning to the world would never happen ever.

His saying, “And whoever says that He does not know except what has already occurred or what is occurring then he has disbelieved in Allaah, the Tremendous,” whoever restricts the knowledge of Allaah to events that have already occurred only and that He does not know what is going to occur before it actually happens then he has disbelieved in Allaah because he has denied the knowledge of Allaah, the Majestic and Most High and he has denied the comprehensiveness of the knowledge of Allaah, the Majestic and Most High and He has affirmed for Allaah deficient knowledge so he becomes a disbeliever on account of this, for the knowledge of Allaah cannot be restricted. As for the knowledge of the created being then it is restricted no matter what level it reaches.

وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ 

And above every person possessing knowledge there is one who knows more. (Soorah-Yoosuf (12), aayah 76)

Every person who has knowledge, there will be another person who knows more than him and above all of them is Allaah, the Most High with His knowledge. And He commanded His Messenger to say:

رَّبِّ زِدْنِي عِلْمًا 

Oh my Lord, increase me in knowledge. (Soorah Taa-Haa (20), aayah 114)

So, the person who restricts the knowledge of Allaah and says He knows such and such but He does not know such and such, this one is a disbeliever (kaafir) since he has belittled Him and denied the generality of His knowledge of everything.[2]

Footnotes:

[1] Reported by Muslim (2,713) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

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

“With regard to this sentence, there appears to be something missing in  the wording here and what is apparent that the meaning is “And He does not know what will be except after it has occurred” and this was the statement of Hishaam ibn Al-Hakam; the head of misguidance, the one who said Allaah does not know things until they actually happen. So, he clearly stated that He, the Perfect does not know anything until He brings about knowledge for Himself of it and this is clear disbelief. Refer to the book Al-Fissal of Ibn Hazm.

I,Shaykh Ahmad, say, the saying that “Allaah does not know things until they have actually happened,” this is the saying of some of the Mu`tazilah and it is a false and futile saying. Whoever believes that then he has disbelieved. So, knowledge (al-ilm) is an attribute of Allaah, the Mighty and Majestic. Allaah knew whatever was and whatever will not be and whatever is. If something were to occur, how it will be and He wrote it down in the preserved tablet (al-Lawh al-Mahfudh) before He created the heavens and the earth. So, therefore, whoever denies al-ilm (Allaah’s knowledge) then he is a disbeliever. It’s obligatory that his repentance should be sought and he’ll either repent or he’ll be executed for disbelief and apostasy. And the Salaf (predecessors) said with regard to the Qadariyyah, “Argue with them concerning Allaah’s knowledge for if they deny it, they are disbelievers.” 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]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: https://abdurrahman.org/asma-wa-sifaat-com/

All of the Existence is with the Command of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 34 : Point 45
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that reptiles, beasts of prey and all creatures such as the tiniest ant, flies and bees are all acting as they have been commanded and they not do anything except with the permission of Allaah, the Most High.

[Souncloud Audio Link] 

Transcribed Audio:

The whole of the creation is under orders relating to the creation. The sun proceeds and the moon proceeds and the stars and the planets orbit and the creatures and the bird, everything proceeds upon the order that Allaah has decreed for it.

قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ – 20:50

He gave everything its due form and nature and created an appropriate mate for it and then He guided it to acquiring its benefit.

(Soorah Taa Haa (20), aayah 50)[1]

So, He ordered the whole of this worldly life and whatever is within it from existing things and beings and planets and heavens and the earth, all of them proceed in accordance with preordainment and predecree of the Creator, the Perfect and Most High and they comply with His commands relating to the creation.

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ – 36:82

Verily, His Command, when He intends a thing, is only that He says to it, “Be!” and it is! (Soorah Yaaseen (36), aayah 82)

So they precede and pass along in accordance with the command of Allaah, the Perfect and Most High and in accordance with His pre-decree and His creation and His will and His wish in submission to Him, He, the Perfect and Most High.

كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى

Each running its course for an appointed time. (Soorah Ra`d (13), aayah 2)

His saying, “And they not do anything except with the permission of Allaah, the Most High,” meaning with the permission of Allaah relating to the creation and it is al-amrul kowniyy (His creational command) and the mashee-ah (His wish), Allaah, the Perfect and Most High. So, they do not proceed on the basis of their own desires or upon control from someone besides Allaah, the Majestic and Most High and therefore when the tyrant king said to Ibraheem `alayhissalaam:

أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ – 2:258

 “I give life and cause death.” Ibrahim (Abraham) said, “Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west.” So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.). (Sooratul-Baqarah (2), aayah 258)

So, the actions of Allaah, the Majestic and Most High, no one is able to do them or to copy them. So, He is the one who controls the creation, He, the Perfect and Most High and He orders it in the best and most precise arrangement, it does not alter and it does not change.

مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِن تَفَاوُتٍ – 67:3

You will not see any gap in that which the Most Merciful has created.(Sooratul-Mulk (67), aayah 3)

So, the sun and the moon and the stars and the heavens and the earth since Allaah created them until Allaah wishes the end of this world, they proceed in accordance with the pre-decreed and divinely arranged order that does not change and does not alter.[2]

Footnotes:

[1] Translator’s side point: Explanation been taken from Tafseer At–Tabaree as usual.

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

“These created beings, Allaah, the Perfect and Most High created them and for each one of them He appointed ibaadah (worship). So, each one of these creatures and wild animals and reptiles and other than that each one of them carries our ibaadah (worship); the worship that it is being commanded with. He, the Most High said:

أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ ۖ كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ ۗ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ 

وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِلَى اللَّهِ الْمَصِيرُ 

Do you not see that Allaah, whoever is within the heavens and the earth declare His Perfection and the birds spreading their wings. Each one knows its own prayer and glorification of Him and Allaah knows whatever they do and to Allaah belongs the Sovereignty of the heavens and the earth and return will be to Allaah. (Sooratul-Noor (24), aayah 41-42)

And from this aayah, we know that these creatures and birds have different types of worship for which Allaah created them and they carry them out in compliance with command of their Lord. They do not do anything from themselves and Allaah is the One who grants success.”

—

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/asma-wa-sifaat-com/

It is obligatory upon the Muslim to avoid reflecting upon the Self of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 34 : Point 44
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And reflecting about Allaah is an innovation because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam, “Reflect upon the creation and do not reflect upon Allaah because reflecting about the Lord casts doubt into the heart.”

[Souncloud Audio Link] 

Transcribed Audio:

It is obligatory upon the Muslim to avoid reflecting upon the Self of Allaah, the Mighty and Majestic and reflecting upon how (kayfiyyah), how of His names and attributes and actions? Because Allaah, the Majestic and Most High says:

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا 

He, Allaah knows whatever is in front of them and whatever is behind them and they do not encompass Him with knowledge. (Soorah Taa Haa (20), aayah 110)

So it is upon you to have eemaan in Allaah, the Mighty and Majestic and to venerate the Lord, the Perfect and Most High without reflecting upon His Self and how His names and attributes are.

His saying, “Reflect upon the creation but do not reflect upon Allaah,”[1] reflect upon the things created by Allaah and upon the signs Allaah has put in the creation (aayaat ul-kowniyyah).This will indicate to you the power of Allaah.

Then he mentions some lines of poetry:

“So how can the One truly worshipped be disobeyed

or how can the denier deny Him when in everything

there is a sign for him proving that He is one.”

So you should reflect upon the signs within the creation, in the heavens and the earth and the mountains and the rocks and the trees and the oceans and the created beings to derive proof from them for the tremendousness of the Creator, the Perfect and Most High and reflect upon the aayahs of Allaah in the Qur’aan. But as for your reflecting upon Allaah’s Self and how His names and attributes are, then you will not be able to reach that.

 وَلَا يُحِيطُونَ بِهِ عِلْمًا 

And they do not encompass Him with knowledge.
(Soorah Taa Haa (20), aayah 110)[2]

Footnotes:

[1] Reported by at–Tabaraaniyy in his book Al-Awsat and also by al-Laalikaa`ee in his book Sharh Usool al-I’tiqaad from a hadeeth of `Abdullaah ibn `Umar and the reality is some of the verifiers point out of those books that the chain of narration of that hadeeth is weak there and the hadeeth is also reported though by Aboo Shaykh in his book Al-Adama and by Abul Qaasim al-Asbahaaniyy in his book At–Targheeb as a hadeeth of Ibn Abbaas radiyAllaahu `anhuma and this hadeeth was declared to be hasan (good) by Shaykh al-Albaaniyy due to its having a number of narrations of support also from  a narration of Aboo Hurayrah radiyAllaahu `anhu and so on. At the end Shaykh al-Albaaniyy mentioned the different narrations. In summary, he said in As-Saheehah no. 1,788, “The hadeeth when its chain of narrations gathered is hasan (good) in my view and Allaah knows best.”

[2] Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said:  “Reflect upon the creation but do not reflect upon Allaah,” The verifier of the book mentioned that the hadeeth has some weakness in it and he mentioned that Shaykh al-Albaaniyy authenticates the hadeeth as being a hadeeth that is hasan (good) due to supports and he gave the reference for that. I (Shaykh Ahmad)  say,

“This hadeeth, its authentication needs examination and it may be the case that it is the speech of some of the Salaf and I say that reflecting upon Allaah meaning with regard to Allaah, the Mighty and Majestic’s Self, this is not befitting because a servant if he thinks, he reflects then he will only think and reflect based upon what his intellect pictures and based upon what crosses his mind with regard to things that he’s actually seen or heard or known whereas Allaah, the Perfect and Most High is above all of that. So, it is not befitting that anyone reflects upon His Self, He, the Most High because whenever a person imagines something then Allaah, the Mighty and Majestic will be contrary to it.

What will suffice us is to reflect upon Allaah’s creation and with regard to His tremendous and amazing ability and if a person were to reflect upon his own origin that will suffice him. So, let him reflect upon how Allaah caused that sperm drop to change, which He created him from into this tremendous being. How Allaah, the Mighty and Majestic changed that sperm drop from which He created an animal; one animal from another animal and how Allaah prepared everything from the created beings for that which He intended from it. So, Allaah prepared the cows for cultivation and He prepared the camels for carrying and so on and so forth as we can see and as we know. So, the One who is able to change that sperm drop into a person and a different one into an animal, is He not the Lord who has full ability over everything? Yes indeed and we bear witness over that.

So, what is important is that reflection should be upon the creation of Allaah not about His Self and let us read the saying of Allaah, the Most High:

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ

There is nothing like Him and He is the All-Hearing, the All-Seeing.

(Sooratush-Shooraa (42), aayah 11)

And it is obligatory upon us to submit to this aayah so that our minds do not stumble into things that are not befitting and if it is the case that Paradise contains things that no eye has ever seen and no ear has ever heard of nor have ever crossed the heart, never crossed the mind of any human and it is a created thing created by Allaah then how about the Self of Allaah? 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]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: https://abdurrahman.org/asma-wa-sifaat-com/

Whoever claims that he saw his Lord in this world then he is a disbeliever in Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 34 : Point 43
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

ومن زعم أنه يرى ربه في دار الدنيا فهو كافر بالله عز وجل

And whoever claims that he sees his Lord in this world then he is a disbeliever in Allaah, the Mighty and Majestic.

[Souncloud Audio Link] 

Transcribed Audio:

Whoever claims that anyone can see Allaah in this world, seeing Him with their eyes not seeing Him in a dream then he is a disbeliever; kaafir because Allaah, the Majestic and Most High cannot be seen in this world and therefore when kaleemullaah, the one to whom Allaah spoke, Moosa alayhissalam:

قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي

لَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا

Moosaa (`alayhissalaam) said, “Oh my Lord, show Yourself to me so that I may look upon You.” So He said, “You will not see Me, however look at the mountain and if it remains settled at its place then you will see Me.”

(Sooratul-A`raaf (7), aayah 143)

So no one can see Allaah in this world (dunya). This is a point of consensus (ijmaa) amongst the scholars. Rather, seeing Allaah will be in the Hereafter because the people in this world are weak, they are not able to see Allaah, the Mighty and Majestic because of their weakness and therefore when Allaah manifested Himself to the mountain, it shattered and became dust. So, how about the son of Aadam who is made of flesh and blood?

But as for in the Hereafter, Allaah will give to the believers strength through which they will be able to see Allaah and they will delight in seeing Him, He, the Perfect and Most High. So, seeing Allaah in the Hereafter is established and is mutawaatir (quoted by a huge number of people at each level of transmission) is established for the believers. But as for in this world then no one will see Allaah with His eyes.

They disagree whether the Prophet sallAllaahu `alayhi wa sallam saw Him on the night of the ascent through the Heavens or did not see Him. And what is correct or the great majority are upon is that the Messenger did not see Him with His eye but rather, he saw Him with his heart and with his insight because no one can see Allaah in this life, because Allah is greater than that anyone should see Him in this life and therefore when the Prophet sallAllaahu `alayhi wa sallam was asked:

“Did you see your Lord on the night of the ascent (mi`raaj), ascent through the Heavens?” He said, “Noorun Anna Araahu.” (Light, how could I see Him?) ”[1]

Footnotes:

[1] Reported by Muslim hadeeth no. (178) from a hadeeth of Aboo Tharr radiyAllaahu `anh that the Prophet responded:

“Light, how could I see Him?”

And he said:

“His screen is light, if He were to uncover it then the shining light of His face would consume whatever his gaze came upon from His creation.”

Hadeeth also reported by Muslim (179) from a hadeeth of Aboo Moosaa radiyAllaahu `anhu.

Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said,

“As for the saying of the author,  ‘Whoever claims that he can see His Lord in the life of this world then he is a disbeliever in Allaah, the Mighty and Majestic’.  I say, this claim has been claimed by many of the heretic Soofees, those who say that they see their Lord and they see the Prophet sallAllaahu `alayhi wa sallam and take from him and take from Allaah, the Mighty and Majestic directly and they believe that they are in a station higher than the station of Messengership and whoever claims this claim then he is a kaafir (disbeliever). There is no doubt about his disbelief and Allaah is the one who grants success.”

Shaykh Saalih as-Suhaymee hafizahullaah likewise mentions the same point that,

“This is the claim of the extreme Soofees, those who claim that they can take knowledge directly from Allaah, the Most High by way of Kashf and who claim that they can obtain knowledge of the hidden and unseen (ghaib) directly from Allaah, the Most High, this point refers to the like of them and that claim is disbelief.”

—

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/asma-wa-sifaat-com/

Funeral Prayer (Janaazah) over the Muslims who committed Major Sins – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 31 : Point 40
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

والصلاة على من مات من أهل القبلة سنة والمرجوم والزاني والزانية والذي يقتل نفسه وغيره من أهل القبلة والسكران وغيرهم الصلاة عليهم سنة

And to pray over whoever dies from the People of the Qiblah is the Sunnah and over the one who has been stoned to death and the male fornicator and the female fornicator and the one who commits suicide and other than him from the People of the Qiblah and the drunkard and other than them, the funeral prayer over them is the Sunnah.

[Souncloud Audio Link] 

Transcribed Audio:

This is just as has preceded that whoever manifests eemaan and Islaam, we pray funeral prayer over him and he is from the People of the Qiblah and they are those who pray towards the Ka’bah (the direction of prayer of the Muslims), those people we deal with them in accordance with what is apparent so we judge them to be Muslims and we treat them as we treat the Muslims whilst they are alive and when they are dead.

His saying, “and likewise the one who has been stoned to death and the male fornicator and the female fornicator and the one who has committed suicide and other than him from the People of the Qiblah”, the sinful believer who does not exit from Islaam on account of his major sin is treated as a Muslim and supplication is made for him just like the person who commits suicide and just like the one who is stoned for fornication and the Prophet sallAllaahu `alayhi wa sallam prayed funeral prayer over those who were stoned to death. He prayed over Maa`iz radiyAllaahu `anhu and over Al-Ghaamidiyyah; the woman of the Ghaamidiyyah tribe radiyAllaahu `anhaa.[1] [2]

And he sallAllaahu `alayhi wa sallam would withhold from praying over some people such as the one who committed suicide and such as the person who misappropriated something from the booty in Allaah’s cause in order to discipline the people not because he was a disbeliever and therefore he gave permission to the companions to pray upon him and he did not prevent them from prayer over him because he is still a Muslim.

His saying, “and the drunkard and other than them, the prayer over them is Sunnah”, the one who drinks alcohol is a faasiq (sinner), the hadd (prescribed punishment) is established upon him. However, he does not exit from Islaam. So, if he dies then he is prayed over even if he used to drink alcohol because he is still from the People of the Qibla.

And his saying, “it is the Sunnah”, meaning it is from the Sunnah of the Messenger sallAllaahu `alayhi wa sallam, which it is obligatory to follow.[3]

Footnotes:

[1] This incident of Maa`iz with the long story connected to it; he came and he admitted what he had done and sought that he should be stoned to death is reported in Al-Bukhaariyy (6,820) in the book of hudood (prescribed punishments), Chapter 25 ‘Stoning to Death at the Musallaa (outdoor place of prayer)’ from the hadeeth of Jaabir.

Side point: contains the wording there when it mentions his story and that he was stoned to death and then at the end of it occurs that the Prophet sallAllaahu `alayhi wa sallam prayed over him.

Side point: Shaykh Al-Albaaniyy said with regard to that wording there it is quoted at the end of the narration in a disconnected form and Shaykh Al-Albaaniyy said in Irwa` Al Ghalil Volume 7, page 353 that this narration is actually shaaddah (contrary to what’s authentic) that the fact that the Prophet sallAllaahu `alayhi wa sallam himself prayed over Maa`iz is contrary to the correct reports. It’s only reported by one narrator Mahmood ibn Gheelaan to the exclusion of all other narrators of this hadeeth and Al-Haafidh ibn Hajar mentions their names in Fathul Baari Volume 12, page 115-116. Likewise, in addition Aboo Daawood reports in his Sunan hadeeth 3,186 from Aboo Burdah Al-Aslami that Allaah’s Messenger sallAllaahu `alayhi wa sallam did not pray over Maa`iz ibn Malik and he did not forbid prayer over him.  Shaykh Al-Albaaniyy said this report by Aboo Daawood is hasan, saheeh (good, authentic), Allaahu A’lam.

[2] This hadeeth that she was stoned to death and the Prophet sallAllaahu `alayhi wa sallam prayed over her, hadeeth being reported by Muslim (1,695) from hadeeth of Buraydah radiyAllaahu `anh.

[3] Side point: Shaykh as-Suhaymee hafizahullaah said,

“The author affirming that the prayer is said over all of them, there is tafseel  (detail) here  that needs to be mentioned, which is that he is to be prayed over by everyone except for the Imaam (ruler) because it is not befitting that the ruler should pray over those people so that the sinful people should not become emboldened to commit those sins and crimes. Rather, what is befitting is that they should be deterred from that. So, the ruler should not pray the funeral prayer over them. Rather, his deputy should pray over him so that the people should know that the ruler not praying over those people who have died, they should recognise it, it will be a deterrent for them and the people should recognise how despicable that action is, which has led the ruler to stay back from praying the funeral prayer over him. As for the rest of the nation then they should pray over those people.”

Transcribed by Saima Zaher.

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 Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Praying in Trousers or Pants – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 29 : Point 37
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And there is no harm in praying whilst wearing saraaweel (broad and loose trousers).

[Souncloud Audio Link] 

Transcribed Audio:

This word as-saraweel is in the singular.[04] So saraaweel (loose trousers), this word assaraaweel is the singular and it is something well known; it is what is worn upon the `awrah, over the private parts, that which needs to be covered from navel to knee so it is sewn to fit the lower half of the body and it has legs. The prayer is correct in saraweel (loose trousers), this is with regard to the man because the `awrah of the man is between the navel to the knee, and trousers (saraaweel), they cover that. So if a person prays in saraaweel (loose trousers), which properly cover what’s between his navel and his knee, then his prayer will be correct. As for the woman then all of her is `awrah in the prayer except for her face if she has no men who are non mahram. So if he prays in an izaar (waist wrapper) then that would be better than trousers (saraweel) or if he prays in a qamees (a shirt) reaching down to the shins then that would be even better because it will be more beautiful for the appearance.

He the Most High said:

O Children of Aadam, take your adornment at every Prayer.
(Sooratul-A`raaf (7), aayah 31)

Masjid, meaning at every Prayer.

Az-zeenah, adornment, is as Shaykhul-Islaam ibn Taymiyyah said:

“Adornment is more general just being a cover for the private parts.” [05]

Footnotes:

[04] Translator’s side point: They mentioned as occurs in Lisaanul-`Arab, this word is a word originally from Persian introduced into Arabic. And the singular term is saraaweel and the plural is saraaweelaat, meaning trousers.

[05] Translator’s side point: In this speech from Imaam al-Barbahaariyy rahimahullaah, there is some refutation of some of the categories of the Shee`ah, those who hold it is forbidden to pray in saraaweel (trousers) because they are affected from wind that comes out of the trousers. So they make it obligatory to remove the trousers when performing the Prayer.

Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation:

“I say, as for saraaweel (loose trousers), which it is permissible to pray in then they are the saraaweel (looser trousers) which cover the `awrah, those which are broad and loose upon the body such that the person is able to carry out the prayer in the most complete manner. As for if they are tight and they show off the shape of the buttocks then prayer in them would be makroo`ah (disliked) and the prayer may even be null and void if the one wearing them is not able to carry out the pillars, if he is not able to sit properly for the tashahhud and between the sajdahs. And Allaah is the one who grants success.”

Likewise Shaykh Saalih as-Suhaymiyy hafizahullaah said in his explanation of this point:

“Likewise, prayer in saraaweel (loose trousers) covers two things:

Firstly, it covers the permissibility of sufficing of wearing loose trousers if they cover and they are loose and wide. And it also contains a refutation of some of the sects of the Ismaa`eeliyys and those who follow their way because when they want to pray, it is essential upon them, they hold, to take off their trousers.”

Shaykh `Abdul `Azeez bin Baaz was asked about al-bantaloon (tighter trousers);

“Is it permissible to pray in these trousers?”

Shaykh `Abdul `Azeez Bin Baaz rahimahullaah responded,

“If the trousers saraaweel cover what’s between the navel and the knee of the man and they are waasi` (broad), they are not dayyiq (tight) then in that case the Prayer will be correct in them and what is better is that there should be a long shirt over them which covers between the navel and knee. And if it goes down to halfway down the shins or down to the ankles, that is better because that will cover better. And Prayer in an izaar (a waist wrapper) is even better than prayer in loose trousers which do not have a long shirt over them because the izaar is more complete in covering than just loose trousers.”

An answer from Shaykh Muhammad Naasiruddin al-Albaaniyy rahimahullaah that you find on some of his taped answers to the questions, he said,

“Wearing these tight trousers, bantaloon it has two problems (museebataan):

The 1st problem is:

The person wearing them will be resembling the disbelievers whereas the Muslims used to wear saraaweel (looser trousers) that were very broad and loose, which some people still wear in Syria and Lebanon. And the Muslims had not used to know about these bantaloon, these tight trousers, except when they were colonised; and then when the colonialists departed they left their evil affects behind and the Muslims took them up based upon their stupidity and their ignorance.

And, The 2nd problem is:
These tight trousers describe the shape of the `awrah.”

Transcribed by Saima Zaher. Download PDF of Lesson 29

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

Breaking the Fast during the Journey is from the Concessions of the Shariah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 29 : Point 36
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

“And as for Fasting whilst upon a journey, then whoever wishes may Fast and whoever wishes may withhold from Fasting.”

[Souncloud Audio Link] 

Transcribed Audio:

From the rukhas (concessions/allowances) that Allaah has made for his servants is to withhold from Fasting in Ramadaan when upon a journey. So it is a rukhsah (concession). So whoever wishes, he can aftara (withhold) from Fasting and whoever wishes he can Fast. And if he Fasts whilst upon a journey then his Fasting will be correct because a Companion asked the Prophet sallAllaahu `alayhi wa sallam saying that he had strength and he was able to Fast upon a journey so he asked the Prophet sallAllaahu `alayhi wa sallam and the Prophet sallAllaahu `alayhi wa sallam gave him permission to Fast upon the journey. [02]

So it is a concession, so an allowance has been made, it is not obligatory to do it, rather it is better to do it just like the rest of the concessions. And if the person returns to the original situation (the asl ) and Fasts then there is no harm upon that. And Allaah, the Majestic and Most High, says:

So whoever amongst you witnesses the beginning of the month (month of Ramadaan), whilst he is resident then let him Fast it and whomever is sick or upon a journey, let him Fast other days. (Sooratul-Baqarah (2), aayah 185)

And He sallAllaahu `alayhi wa sallam used to break his Fast upon his journeys. [03]

Footnotes:

[02] Reported by Muslim (no. 1121) from Hamzah ibn `Amr al-Aslamiyy radiyAllaahu `anh that he said, “Oh Messenger of Allah, I find that I have strength to Fast upon the journey so would there be any sin upon me?”

So Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“It is a concession from Allaah so whoever takes it up then this is fine and whoever wishes to Fast then there is no sin upon him.”

[03] Reported by al-Bukhaariyy, correct reference is (no. 1944) and Muslim (no. 1113) from Ibn `Abbaas radiyAllaahu `anhumaa that Allaah’s Messenger sallAllaahu `alayhi wa sallam went out to go to Makkah in Ramadaan. So he Fasted until he reached Al-Kadeed then he broke his Fast; and the people stopped Fasting.

Translator’s side point: This was in the eighth year; it was the journey for the Conquest of Makkah. AlKadeed is a place around two riding stages from Makkah, a place around fifty-five miles from Makkah.

Transcribed by Saima Zaher. Download PDF of Lesson 29

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/category/islam/travel/

Shortening the prayer whilst upon a journey is Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 29 : Point 35
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

“And shortening the prayer whilst upon a journey is Sunnah.”

[Souncloud Audio Link] 

Transcribed Audio:

From the rukhas (concessions/allowances), which the legislation came with to make things easier for the servants and to remove difficulty, is shortening the prayer whilst upon a journey and it is shortening the four rak`ah prayer and this is by the text of the Qur’aan, He, the Most High, said:

And if you travel upon the earth …
(Sooratun-Nisaa· (4), aayah 101)

Meaning saafartum; when you go on a journey.

… then there is no sin upon you if you shorten the prayer if you fear that those who disbelieve may put you to trial. (Sooratun-Nisaa (4), aayah 101)

What is apparent from the aayah is then it is not permissible to shorten the prayer except in a state of fear. However, this problem has been removed because Allaah’s Messenger sallAllaahu `alayhi wa sallam was asked:

“Why is it that we still shorten, now that we have become secure?”

So he sallAllaahu `alayhi wa sallam said:

“That is a charity which Allaah has given to you so accept from Allaah His charity.” [01]

And he sallAllaahu `alayhi wa sallam used to shorten the prayer on all of his journeys; he would shorten the four rak`ahs prayer to two rak`ahs. This is the Sunnah, and whoever completes it then that is permissible, however it is in opposition to that which is better.

So shortening (al-qasr) is a concession, whoever wishes he can do it and that is better, whoever wishes, he can leave it and complete it, then there is no harm in that because completing (four rak’ahs) is the asl. And the author mentioned that because accepting the concessions of the legislation is from matters of `aqeedah and that contains a refutation of those who are mutashaddideen (over harsh); those who do not accept the legislated concessions.

Footnotes:

[01] Reported by Muslim (no. 686) from a hadeeth of `Umar ibnul-Khattaab radiyAllaahu `anhu.

Transcribed by Saima Zaher. Download PDF of Lesson 29

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:

Wiping over the leather socks is Sunnah – Sharhu Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 28 : Point 34
Shaykh Fawzan | Dawud Burbank [Audio|English]

And wiping over the leather socks is Sunnah.

[Souncloud Audio Link] 

Transcribed Audio:

“And wiping over the leather socks is Sunnah.” He stated this matter, even though it is from the matters of fiqh then it has a connection to `aqeedah. For whoever denies wiping upon the leather socks, then he will be outside the Ahlus-Sunnah wal-Jamaa`ah, contradicting the correct creed and belief; because wiping over the leather socks is established from the Messenger sallAllaahu `alayhi wa sallam in many ahaadeeth which reach the level of being mutawaatir (reported by a huge numbers of people at every single level of transmission, so many that it would be impossible to gather together upon a lie). [05] Wiping over the leather socks is a concession and acting upon a concession is a Sunnah, because of his saying sallAllaahu `alayhi wa sallam, “Allaah loves that His concessions should be taken up, just as He hates that acts of disobedience to Him are committed.” [06]

So wiping over the leather socks, and wiping over whatever takes the places of the leather socks with regard to normal socks, is established in the Prophetic Sunnah. And no one disagrees about it except for the Raafidah (Shee`ah), whilst they affirm wiping upon the feet. So in the view of the Raafidah the feet are not to be washed, rather they are to be wiped over using as evidence the aayah (of wudoo):

وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

And wipe your heads and wipe your feet up to the ankles (Sooratul-Maa·idah (5), aayah 6)

And in their view the ka`baan (two ankle bones) it doesn’t mean the two well known ankle bones at the bottom of the shins, rather in their view it refers to what comes under the strap of the shoe or sandal, and it is where the foot joins the heel – that which is called the throne of the foot (i.e. the arch or ridge on top of the foot). This is the ka`b (ankle bone) in the view of the Raafidah. It is other than ka`b which is with the people of Ahlus-Sunnah wal-Jamaa`ah.

And there is no proof for them even with the recitation with kasrah in the aayah (wa arjulikum), because the well-known recitation is with it being mansoob:

‘Wa arjulakum’ joining it to those things (which are to be washed), ‘faghsiloo wujoohakum…’ (i.e. wash your faces and your feet).

And with regards to the recitation where there is a kasrah, then it is on account of the word being next to His saying ‘wamsahoo bi ru·oosikum’ (i.e. wipe your heads and also your feet). And the proof is that the Prophet sallAllaahu `alayhi wa sallam used to wash his feet, and he had not used to wipe except upon the leather socks. [07]

Footnotes:

[05] Translator’s side point: Imaam an-Nawawiyy stated that some of the reports contain from eighty Companions including the ten promised Paradise.

[06] Reported by Imaam Ahmad in his Musnad, by at-Tabaraaniyy in al-Mu`jamus-Sagheer, Ibn Khuzaymah in his Saheeh and Ibn Hibbaan in his Saheeh, from the hadeeth of `Abdullaah Ibn `Umar radiyAllaahu `anhumaa. And it is declared saheeh by al-Munthiriyy in at-Targheeb wat-Tarheeb, and he declared the chain of narration of Ahmad to be authentic.

Translator’s side point: And Shaykh al-Albaaniyy in his checking of at-Targheeb wat-Tarheeb declared this hadeeth to be hasan saheeh.

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said:

“Wiping over the leather socks is from the Sunnahs. And wiping upon the leather socks has entered upon the matters of creed and belief, because some of the innovators deny it; and they are the Khawaarij and the Shee`ah, using as proof that it does not occur in the Qur’aan. But it is established from the Prophet sallAllaahu `alayhi wa sallam through the narration of a group of the Companions. And denying it has become a distinguishing sign of the people of innovations. And the Ahlus-Sunnah wal-Jamaa`ah affirm it, because of the proofs for it.”

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]

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There is to be no obedience to any human in disobedience to Allaah -Sharhu Sunnah | Dawud Burbank [Audio|En]

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

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 know that there is to be no obedience to any human in disobedience to Allaah, the Mighty and Majestic.” This is an exception to what has preceded, referring to what he mentioned with regard to it being obligatory to obey the ruler, that it is not obligatory in everything. Rather, they are only to be obeyed in that which is not ma`siyah (a sin). As for if they command a sin, then they are not obeyed upon sin.

And there occurs in the hadeeth: that the Messenger sallAllaahu `alayhi wa sallam appointed a leader over an army detachment of the Companions. So when they proceeded upon the way, he (this leader) said to them, “Gather some firewood.” So, when they had gathered it, he said, “Set it on fire.” So, when they had set is blazing, he said, “Enter into the fire. Did not the Messenger sallAllaahu `alayhi wa sallam say, ‘Hear and obey’?” So some of them said, “We did not obey the Messenger except in order to flee away from the Fire so how can we then enter into it?!” So therefore they refused to enter into it. So when that (news) reached Allaah’s Messenger sallAllaahu `alayhi wa sallam he said, “If they had entered it then they would not have come out from it. Obedience is only in that which is good.” [03]

And he sallAllaahu `alayhi wa sallam said,

“There is to be no obedience to a created being in disobedience to the Creator.” [04]

And He, the Most High, said with regard to the parents:

And be thankful to Me and to your parents; the return will be to Me. And if those two strive…

Meaning the parents,

… to make you associate along with Me that which you have no knowledge of then do not obey them; but live with them in this world in a good manner; and follow the way of those who turn to Me.

(Soorah-Luqmaan (31), aayahs 14 and 15)

However that does not mean that obedience to the ruler ceases if he commands something sinful, but rather it means that he is not obeyed in that sin, whereas obedience to him remains in that which is not a sin. This is the meaning of “There is no obedience to a created being in disobedience to the Creator.”

So it is not to be said that Allaah has commanded obedience to the ruler and He has commanded fine treatment and obedience to the parents in everything. We say, yes Allaah commanded obedience to those in authority (but), upon what is good; and He commanded obedience to the parents, however in what is good, not in disobedience to Allaah, the Perfect and Most High.

Footnotes:

[03](The hadeeth) has preceded. (Reported by al-Bukhaariyy (7145) and Muslim (1840) from a hadeeth of `Aliyy radiyAllaahu `anhu)

[04] It’s checking has preceded. (Reported by Imaam Ahmad and at-Tabaraaniyy and others from a hadeeth of `Imraan ibn Husayn radiyAllaahu `anhu)

Translator’s side point: Declared saheeh (authentic) by Shaykh al-Albaaniyy in As-Saheehah (no. 179)

—

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]

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Al-Khilaafah (the Caliphate) remains within the Quraysh – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 25 : Point 28
Shaykh Fawzan | Dawud Burbank [Audio|English]

Al-khilaafah (the Caliphate) remains within the Quraysh until `Eesaa ibn Maryam `alayhis-salaatu was-salaam (may Allaah extol him and grant him peace and security) descends.

[Souncloud Audio Link] 

Transcribed Audio:

If more than person contends about who is going to take over the rulership and each one of them is fitting for rulership then precedence is given to the Qurashiyy (the person who is from the tribe of Quraysh) because of his special quality over others; because of his sallAllaahu `alayhi wa sallam saying,

“The rulers are from the Quraysh.” [04]

And his saying,

“Give precedence to the Quraysh and do not give precedence to yourselves over them.” [05]

So if the man of Quraysh is righteous and contention occurs with regard to who will take charge, then the man of Quraysh is given precedence because of the fact that the Messenger sallAllaahu `alayhi wa sallam gave that instruction and because the Companions when Allaah’s Messenger sallAllaahu `alayhi wa sallam passed away and when the Ansaar (the Muslims of Madeenah) said, “There should be a leader from us and a leader from you.”

Then Aboo Bakr radiyAllaahu `anhu responded “The Arabs (in general) they will not submit regarding this affair except to this group of Quraysh.” [06] So therefore they gave the bay`ah (pledge of allegiance) to Aboo Bakr as-Siddeeq radiyAllaahu `anhu and then after him to `Umar and after him to `Uthmaan and after him to `Aliyy and after him to Mu`aawiyah and after him to Banoo Umayyah and after them to Banoo `Abbaas and all of them were from Quraysh. However, if the matter is completed and concluded, then obedience becomes binding even if he is not a man of Quraysh. Or if the man of Quraysh is not suitable for rulership, for the mere fact that he is from Quraysh does not automatically give him the right to rulership unless along with being from the Quraysh, he is a righteous man and there is not already an established ruler.

His saying, “…until `Eesaa ibn Maryam ‘alayhis-salaatu was-salaam descends.” This is an indication of the fact that `Eesaa `alayhis-salaam when he descends, he will descend and the ruler of the Muslims will be Muhammad ibn `Abdillaah al-Mahdee, who will be from the family of al-Hasan ibn `Aliyy ibn Abee Taalib. So this shows that the last of the rulers will indeed be from Quraysh and the first of them was from Quraysh, and he was Aboo Bakr radiyAllaahu `anhu and this is what is implemented as far as possible as we have mentioned. And if no-one is found from Quraysh, this does not mean that leadership passes away. Or if someone who is not from the Quraysh establishes the affair and he becomes the leader, and the person is suitable, it doesn’t mean that we remove him and we say you are not suitable for it. So it is obligatory to have awareness of these matters. [07]

Footnotes:

[04] This hadeeth is reported by at-Tayaalisiyy in his Musnad and Imaam Ahmad in his Musnad and anNasaa·ee in as-Sunanul-Kubraa and by Ibn Abee `Aasim in (his book) as-Sunnah and Aboo Ya`laa in his Musnad and al-Bayhaqiyy in as-Sunanul-Kubraa. It was declared authentic by ad-Diyaa· in his book alMukhtaarah (which included just those hadeeth that according to him were authentic).

Translator’s side point: Shaykh al-Albaaniyy mentioned this hadeeth is a hadeeth of Anas ibn Maalik radiyAllaahu `anhu and the narration of Ibn Abee `Aasim mentions from Anas ibn Maalik, he said,

“Allaah’s Messenger sallAllaahu `alayhi wa sallam came to us whilst we were in the house of a man from the Ansaar so he took hold of the two doorposts and he said, “The rulers are from Quraysh.”

Shaykh al-Albaaniyy said with regard to this narration, “It is a hadeeth that is saheeh (authentic). “

[05] This is also reported by Ibn Abee `Aasim in his book as-Sunnah and at-Tabaraaniyy in al-Mu`jamulKabeer as occurs in the book Majma` uz-Zawaa·id.

Translator’s side point: Majma` uz-Zawaa·id: a book that includes the extra narrations outside the six books, extra narrations of the books of at-Tabaraaniyy, Aboo Ya`laa and Musnad of Imaam Ahmad and other books, hadeeth that are additional to the hadeeth in these six books; al-Haythamee’s Majma` uzZawaa·id. So this hadeeth is included there.

And this hadeeth is a hadeeth of `Abdullaah ibn as-Saa·ib radiyAllaahu`anhumaa and declared saheeh (authentic) by Shaykh al-Albaaniyy in Saheehul-Jaami`.

[06] Translator’s side point: This occurs in the Saheeh of al-Bukhaariyy as part of a long hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa, (no. 6830) with the wording, “They won’t accept and recognise this affair except for these people of Quraysh.”

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said on this point, “Al-khilaafah is within the Quraysh until `Eesaa ibn Maryam `alayhis-salaam descends. And there occurs in that regard the hadeeth reported by Ahmad, “The khilaafah is to be in the Quraysh.”

“However, this is to be taken to refer to khilaafah where there is a choice. But as for where there is a man who fights the people with those who are along with him and he gains authority and the people submit to him after he has overcome them, then it is obligatory to obey him whether he is from Quraysh or whether he is other than from the Quraysh, whether he is righteous or whether he is sinful.”

“This is the `aqeedah (creed and belief) of the Ahlus-Sunnah wal-Jamaa`ah who hold the obligation of that, and that it is not permissible for anyone to rebel against him after the affair is settled for him and it is settled and secured for him, even if he is sinful or wicked (then it is still obligatory to obey him).”

“And the proofs for that have already preceded. From them is the hadeeth of Aboo Sa`eed al-Khudriyy and from them the hadeeth of `Urfuja (with the wording),

“Whoever comes to you when your affair is united intending to split your unity and to separate your united body then kill him whoever it may be.”

“So it is obligatory to hold this as creed and belief and to act upon it and Allaah is the one who grants success.”

Transcribed by Saima Zaher. Download PDF of Lesson 25

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

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Eemaan in al-Maseehud-Dajjaal (the False Messiah) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 21 : Point 22
Shaykh Fawzan | Dawud Burbank [Audio|English]

And to have eemaan in al-Maseehud-Dajjaal (the False Messiah).

[Souncloud Audio Link] 

Transcribed Audio:

From the fundamentals of the Ahlus-Sunnah wal-Jamaa`ah is to have eemaan in al-Maseehud-Dajjaal. And he is a man from the descendants of Aadam who will emerge amongst the Jews, and the Jews will follow him. And he is the Mahdee who the Jews are awaiting, because everyone lays claim to the Mahdee (this awaited Messiah). The Jews lay claim to him, and their Messiah is the al-Maseehud-Dajjaal. The Shee`ah are awaiting for the Mahdee who is hidden in the cave, as they say, who is from the descendants of al-Husayn radiyAllaahu `anhu. Whereas the Ahlus-Sunnah wal-Jamaa`ah, they are waiting for the Mahdee whom the Messenger sallAllaahu `alayhi wa sallam foretold about in the authentic ahaadeeth which are mutawaatir (reported in huge numbers) in meaning. And he will be a man from the family of the Messenger sallAllaahu `alayhi wa sallam from the family of al-Hasan ibn `Alee. He will emerge at the end of time and the Muslims will give him pledge (bay `ah). And he will fight jihaad in Allaah’s cause. And he will fill the earth with justice. And he will lead the Muslims in Prayer. And whilst they are in that condition, al-Maseehud-Dajjaal will emerge. So the Muslims will continue to suffer from him until `Eesaa ibn Maryam `alayhis-salaam descends. So there are two Messiahs:

  • The Messiah of misguidance and he is the Dajjaal, and
  • The Messiah of right guidance, and he is `Eesaa ibn Maryam `alayhissalaatu was-salaam.

And al-Maseehud-Dajjaal, he is called al-Maseeh because of how quickly he can travel across the earth, because Allaah will make for him means that enable him to proceed quickly upon the earth to cause harm and to bring about evil and tribulations. And he is called ad-Dajjaal which is from the word ad-dajal which means falsehood, because the Dajjaal is the one who is extreme in ad-dajal, falsehood, because he is a great liar to the extent that he will claim that he is Allaah. And the people will be put to trial on account of him except for whomever Allaah makes firm. And there will be with him a garden and a fire. And he will work ‘miracles’, but they are supernatural events of devils; they are not karaamaat (miracles granted for righteous people), they are just supernatural events of the devils. Allaah will cause them to occur at his hand as a trial and as a test for the servants. So his danger is great; and therefore the Prophets warned against him.

And the one who warned most against him is our Prophet Muhammad sallAllaahu `alayhi wa sallam. And he commanded that we should seek refuge from his trial in our prayers in the last tashahhud when we seek refuge with Allaah from four: from the punishment of Hellfire and from the punishment of the grave and from the trials of life and death and from the trial of al-Maseehud-Dajjaal.

And his trial will be the greatest trial to occur upon the face of the earth, and Allaah’s refuge is sought. This is al-Maseehud-Dajjaal. And whilst he is like that, and he will have caused hardship to the Muslims and harmed them and put them to trial, then the Messiah `Eesaa ibn Maryam will descend from heaven. And he will chase the Dajjaal and he will kill him and relieve the Muslims from him. And he will take charge of the affair, and he will bring about justice upon the earth. And he will break the cross and kill the pigs and no religion will remain except for the religion of Islaam. Judaism, Christianity and the religions of the disbelievers will be abolished and nothing will remain except for Islaam. And he will judge with the sharee `ah, revealed law, given to Muhammad sallAllaahu `alayhi wa sallam. And he will be a follower of him, because there is no Prophet after Muhammad sallAllaahu `alayhi wa sallam. So the Messiah will descend as a follower of the Messenger sallAllaahu `alayhi wa sallam and as one who judges by his revealed law, the sharee `ah of Islaam. This is what will occur with regard to the emergence of the Dajjaal and the descent of the Messiah.

And `Eesaa is called Maseeh (Messiah), it is said, because he would wipe upon a person suffering an ailment and he would be cured by the permission of Allaah. And this was from his miracles `alayhis-salaatu was-salaam, that he would wipe with his hand upon the blind and the leper and a person born blind and his illness would pass away by his wiping upon him `alayhis-salaatu was-salaam. So therefore he was called al-Maseeh with the meaning of one who wipes.

Transcribed by Fawad ibn `Abdul Fataah
Download PDF of Lesson 21

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

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

No one says regarding the Attributes of the Lord, the Most High, “How?” and “Why?” except for one who doubts about Allaah – Dawud Burbank [Short Clip|En]

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Sharhu Sunnah : Lesson 14 : Point 12
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And no one says regarding the Attributes of the Lord, the Most High, “How?” and “Why?” except for one who doubts about Allaah, the Exalted and Most High.

[Souncloud Audio Link] 

The Explanation:

The kayfiyya (how) is not to be asked about. And the reason why He said such and such, is not to be asked about. Rather one should submit to Allaah, the Mighty and Majestic, because no one knows the how except for Allaah, the Perfect and Most High. [03]

Footnotes:

[03] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said regarding this point, “No one will say, ‘Why (is that)?’ with regard to Allaah’s Attributes except one who doubts about the Attributes of Allaah, the Most High. A person who is always afflicted with ‘Why (is this)?’ and ‘How (is that)?’ and this saying comes out upon the slips of his tongue, this person is in danger. Indeed he is at the limit of danger. And for this reason the Companions, when revelation came down to them, they believed in it with certainty and they attested to it. And they did not ask ‘Why is this?’ and ‘How (is that)?’ Rather they submitted to everything which Allaah informed of open heartedly and accepting it fully. So therefore they did not ask ‘Why?’ and ‘How?’”

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 14

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

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

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Allaah is al-Qadīr, nothing renders Him incapable – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 03 : Point [4]
Dawud Burbank [Audio|English]

4.  ولا شيء يعجزه‏
And nothing renders Him incapable; 

[Souncloud Audio Link] 

This is an affirmation of the perfection of His Power and Ability. Allaah the Most High said,

And He (Allaah) has full power over everything
(Sooratul-Maa.idah (5), aayah 120)

And Allaah was and is fully capable of everything
(Sooratul-Kahf (18), aayah 45)

He (Allaah) always was and is All-Knowing, All-Powerful
(Soorah Faatir (35), aayah 44)

And القَدِير (Al-Qadeer) means: the One who is extremely powerful. So His Power, He the Perfect and Most High, is such that there is nothing that can cause Him to be unable. Whenever He wants something He just says to it, “Be” and it is.

So this contains affirmation of the qudrah (قدرة – power and ability) of Allaah, the Mighty and Majestic, and it contains affirmation that His Power includes and covers everything.

As for the term that some authors use (about Allaah):

“Allaah has full power over whatever he wants,” this wording is an error because Allaah did not restrict His Power to His Will. Rather, He said (about Himself),

“(Allaah) has full Power over everything.” So therefore you should say that which Allaah the Perfect and Most High said about Himself. This (a similar statement) only occurs in the saying of Allaah, the Most High,

And He (Allaah) has full Power to gather them (the people) together when He Wishes (Sooratush–Shooraa (42), aayah 29)

Because, the gathering of the creation has a certain time in the future and He is fully able to gather them at that time, meaning, the inhabitants of the heavens and the earth.

He, the Most High said,

And from His Signs is the creation of the heavens and the earth, and whatever creatures He has created and spread within them. And He (Allaah) has full Power to gather them together when He Wishes. (Sooratush–Shooraa (42), aayah 29)

End of explanation of point [4][1]

[1] Translator’s side point:

“And there is nothing which causes Allaah to be incapable”: This is a denial but what is meant by it is not a mere denial because denial on its own is not from the belief of the Ahlus-Sunnah; rather, it is the position of the innovators.

As for the people of the Sunnah then their way is the way of the Qur.aan which gives a general denial of certain things for Allaah and gives a detailed affirmation of Attributes for Him. And whenever there is a denial then the denial is there to affirm something which is its perfect opposite. So this denial is there because of affirmation of its perfect opposite i.e. nothing renders Him incapable because of the perfection of His Power and Ability.

Further side point: In his explanation, Ibn Abil-`Izz said regarding tashbeeh: Affirming attributes for Allaah when the creation have the like of those attributes, for example, affirming that Allaah is the All-Knowing when we affirm that the creation has knowledge and affirming that Allaah has Sight when the creation has sight and affirming that Allaah has a Hand when the creation has hands. This fact is what leads the mu`attilah into denying certain attributes because they say that if you affirm for Allaah a Hand then you are declaring Him like the creation and if we affirm for Allaah a Face then amongst the creation we have faces, so if we affirm a Face for Allaah then we will be making Him like the creation. So therefore they deny any Hand for Allaah and deny any Face for Allaah and so on with other attributes as well. They say that in that way they will stay clear of making the Creator like the creation.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

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The Jahmiyyah and the Jabariyyah – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 60 : Point [225]
Dawud Burbank [Audio|English]

[220] And we ask Allaah– the Most High – to make us firm upon Eemaan (true Faith) – and to conclude our lives with it. [221] And that He keeps us safe from the variant heretic ideas and the opinions which cause separation. [222] And the corrupt sects [223] like the Mushabbihah  [224]and the Mu’tazilah,

225. And the Jahmiyyah and the Jabariyyah 

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Speaking well of the family of the Prophet (Ahl Bayt al-Nabee) – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 55 : Point [202]
Dawud Burbank [Audio|English]

202. And whoever speaks well of the Companions of Allaah’s Messenger (صلّى الله عليه وسلّم) and his wives who were pure and free of having any stain upon their honour, and his offspring who were untainted and free of every impurity, then he is free of Hypocrisy. 

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

The doctrine of Ahl al-Sunnah is a middle course between fatalism (al-jabr) and denying Pre-Decree – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 59 : Point [217]
Dawud Burbank [Audio|English]

217. And between fatalism (al-jabr) and denying Pre-Decree.

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Islam is a middle course between extremism (ghuloow) and falling short (taqseer) – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 59 : Point [215]
Dawud Burbank [Audio|English]

215. And it (The Religion of Islam) lies between extremism (ghuloow) and falling short (taqseer)

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
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Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

The Religion of Allaah upon the earth and in the heavens is one, and it is the Religion of Islaam – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 58 : Point [213]
Dawud Burbank [Audio|English]

213. And the Religion of Allaah upon the earth and in the heavens is one, and it is the Religion of Islaam.

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At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
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Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

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