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Category: Sharh as-Sunnah

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

This world is an abode of Eemaan and Islaam – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharhu Sunnah : Lesson 31 : Point 39
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

واعلم بأن الدنيا دار إيمان وإسلام وأمة محمد صلى الله عليه وسلم فيها مؤمنون مسلمون في أحكامهم ومواريثهم وذبائحهم والصلاة عليهم ولا نشهد لأحد بحقيقة الإيمان حتى يأتي بجميع شرائع الإسلام فإن قصر في شيء من ذلك كان ناقص الإيمان حتى يتوب واعلم أن إيمانه إلى الله تعالى تام الإيمان أو ناقص الإيمان إلا ما أظهر لك من تضييع شرائع الإسلام

And know that this world is an abode of eemaan (true faith) and Islaam and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to rulings, inheritance, slaughtering animals and with regard to praying the funeral prayer over them. And we do not bear witness for any of them that he is a true believer unless he fulfils all of the duties of Islaam. So if he neglects any of that then he will be deficient in eemaan until he repents and you should know that his eemaan is left to Allaah, the Most High, to judge whether he is complete in eemaan or incomplete in eemaan unless he manifests to you neglect of the Islaamic duties.

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And you should know that this world is an abode of eemaan (true faith) and Islaam”, meaning Islaam and eemaan (true faith) are in this world; duniya, which is the abode of action. As for the aakhirah (Hereafter) and it is the abode of jazaa (recompense). So Islaam and eemaan are to be found in this world. As for one who dies on other than Islaam and eemaan then he is a kaafir, a disbeliever and it will not benefit him, that on the Day of Resurrection when he witnesses that which he disbelieved in, that he then believes in it or that he wishes to return and seeks from his Lord that he can return in order to believe.

He the Most High said:

وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ 

And if only you could see when they are held in the Fire and they will say, woe to us, would that we could be sent back into the world and then do not deny the signs of our Lord and so that we could be from the believers.  (Sooratul-An’aam (6), aayah 27)

And there is a distinction between Islaam and eemaan (true faith) because the deen (religion) is of three levels:

  1. Islaam
  2. Al-eemaan (true faith)
  3. Al-ihsaan (perfection of worship). – highest level

As occurs in the hadeeth of Jibreel and the broadest and widest of these three levels is the level of Islaam because Islaam is al-Istislaam bid-dhaahir (to surrender outwardly) and he may be a believer inwardly or he may be a hypocrite who is just submitting outwardly but  a disbeliever inwardly.

As for eemaan, it is not applied to the hypocrite; munaafiq, for the believer who is complete in his eemaan enters into it and the believer who is deficient in his eemaan enters into it.

And when they Islaam and eemaan are mentioned together then in that case Islaam means the outward rulings and what is meant by eemaan are the inner rulings.[1]

As occurs in the hadeeth of Jibreel that:

“Islaam is that you testify that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah and that you establish the prayer and that you give the zakaah and that you fast ramadaan and that you perform Hajj to the house.”

These are the outward actions; actions of the tongue and the limbs.

Jibreel said to the Prophet sallAllaahu `alayhi wa sallam:

“Inform me about eemaan (true faith).”

So he said:

“It is that you truly believe in Allaah and in His angels and in His books and in His Messengers, in the Last Day and that you truly believe in Al-Qadr (predecree), the good of it and the bad of it.[2]

These are the inward actions, in other words, the actions of the heart.

And Islaam and eemaan must be combined so if only one of them is mentioned then the other one enters within it. So if eemaan alone is mentioned then Islaam enters within it and if Islaam is mentioned then eemaan enters within it. And therefore, the People of Knowledge say Islaam and eemaan if they come together then they separate in meaning, when they are found separate then they come together, each one of them will have the meaning of both, meaning, in meaning just like the case of faqeer (the poor person) and al-miskeen (the destitute person), if they are mentioned together meaning in a text then the faqeer (the poor person) has a certain meaning and the word al-miskeen (the destitute person) has a separate meaning. When only one of them is mentioned then the other one enters within it.[3]

His saying, “and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to their rulings and with regard to their inheritance and with regard to the animals that they slaughter and with regard to the funeral prayer over them”, the nation of Muhammad sallAllaahu `alayhi wa sallam are Muslims and believers (mu`minoon) because whoever is a believer (a mu`min) then he will be a Muslim automatically. Whereas whoever is a Muslim then he may be a believer; a mu`min but he may be a hypocrite (munaafiq). However, as for correct Islaam then it must have eemaan along with it even if it is a small amount.

He the Most High said:

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا

The desert Arabs, bedouins said, “we have believed.” Say, “you are not believers but rather you should say aslamnaa (we have submitted).”  (Sooratul-Hujuraat (49), aayah 14)

His saying, “and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to their rulings and with regard to their inheritance”, the Muslim even if he is only such outwardly then he will have the ruling of the Muslims. They should ally themselves to him and if he dies, they should wash him and shroud him and pray the funeral prayer over him and bury him in the graveyard of the Muslims and whilst he is alive, they should love him and ally themselves with him and they have mercy amongst themselves and they behave as brothers between themselves. This is the nation of Muhammad sallAllaahu `alayhi wa sallam who said:

“The likeness of the believers with regard to the mutual love and mutual mercy and mutual compassion is the likeness of a single body. If one part of it has a complaint then the rest of the body suffers sleeplessness and feverishness on account of it.”[4]

And he `alayhis-salaatu was-salaam said:

“The believer to the believer is just like a solid structure each part of which supports the rest (and he interlaced his fingers).”[5]

So the  believers are brothers; ikhwaa.

He the Most High said:

ِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا

“The believers are but brothers.” (Sooratul-Hujuraat (49) aayah 10)

Brothers with regard to eemaan not in lineage.

His saying, “nation of Muhammad sallAllaahu `alayhi wa sallam are believers and Muslims with regard to their slaughtered animals”, the meat sacrificed by a Muslim is halaal (lawful) even if he is a faasiq (sinner) as long as he has not exited from Islaam then the meat that he has slaughtered is halaal (permissible) and the hypocrite if he slaughters also, then we will eat it based upon his being judged to be a Muslim as long as it does not become clear that he is a hypocrite; munaafiq.

He the Most High said:

إِلَّا مَا ذَكَّيْتُمْ

Except for that which you (plural) slaughter. (Sooratul-Maa`idah(5), aayah 3)

This is an address to the Muslims and He made permissible the sacrifices of Ahl ul-Kitaab (People of the Book).

He the Most High said:

وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ

And the meat of those who were given the scripture is lawful for you. (Sooratul-Maa`idah(5), aayah 5)

Meaning the sacrificed animals because they sacrifice upon the legislated manner in accordance with what they have from the scripture. As for the animals sacrificed by the idol worshippers and the kuffaar (disbelievers) and the atheists and the apostates then we do not eat that because it is a sacrifice of a disbeliever (kaafir) and it is impure because the sacrifice of a disbeliever is dead meat. So it is impure on account of the disbelief since it is affected by the one who sacrifices it so it will be foul because the one who slaughters it is foul and it is affected by him and the fact that Allaah, the Majestic and Most High has permitted for us the slaughtered meat of the People of the Book specifically. This is a proof that the slaughtered meat of other than them is forbidden.

His saying, “and with regard to the funeral prayer over them”, the prayer is performed over every Muslim even if he was a sinner and a disobedient one or a hypocrite who did not make his hypocrisy apparent as long as he did not exit from Islaam then the prayer is performed for him and supplication is made for him and forgiveness is sought for him and he inherits from his close Muslim relative and his close Muslim relative inherits from him.

His saying, “And we do not bear witness for any of them that he is a true believer unless he fulfils all of the duties of Islaam”, meaning we do not declare anyone pure such that we say so and so is a mu`min (believer) because bearing witness for him that he is a believer (mu`min) is a witness that he may not be deserving of and therefore when  a man said to the Prophet sallAllaahu `alayhi wa sallam:

“Give something to so and so because he is a believer.”

Then he sallAllaahu `alayhi wa sallam said:

“Our Muslim (or he is a Muslim).”

Then the person said:

“Give to so and so because he is a believer (from the booty).”

So he sallAllaahu `alayhi wa sallam said:

“Our Muslim (or he is a Muslim).”[6]

So the Prophet sallAllaahu `alayhi wa sallam intended by this that the person should not declare someone to be pure and perfect by saying he’s a believer. Rather, he should apply the general term to him and say he is a Muslim and he may be a Muslim who is firm upon Islaam and he may be a Muslim who has sins and acts of disobedience and deficiencies and he may be a hypocrite so you should not bear witness for him with completeness.[7]

His saying, “So if he neglects anything from that then he will be deficient in eemaan unless and until he repents”, the `aqeedah (creed and belief) of the Ahl ul-Sunnah W`al Jamaa`ah is that sins even if they are major sins (kabaa’ir) as long as they are less than shirk then they do not cause the Muslim to exit from Islaam or they do not exit him from the domain of eemaan. Rather, he will be a believer (mu`min) in accordance with his eemaan, a sinner in accordance with the level of his major sin or you say “he is a believer who is deficient in eemaan”.

His saying, “and know that his eemaan is left to Allaah, the Most High whether he is complete in eemaan or deficient in eemaan”, meaning we accept from him what is apparent and we entrust his hidden state to Allaah.

His saying, “unless he manifests to you neglect of the duties of Islaam”, meaning unless he commits something, which nullifies a person’s Islaam and from them is to neglect or abandon the religious duties of Islaam so then you will judge that he is guilty of apostasy just as if he abandoned the prayer deliberately or if he spoke with a word of disbelief such as abusing Allaah or abusing the Messenger sallAllaahu `alayhi wa sallam or abusing the religion of Islaam for then you would judge that he is guilty of riddaa (apostasy) in accordance with what has become apparent. So whoever manifests something, which nullifies Islaam along with removal of any valid excuse and removal of any preventing factors and is he misinterpreting something or is he just blindly following someone else or is he jaahil (one who is totally ignorant), was he angry. For in that case, he will not be judged to be an apostate along with these preventing factors.

Footnotes:

[1] Side point: As occurs here in the text, “this world is a place of eemaan and Islaam”, when the two are mentioned together they separate in meaning. Islaam means the outward duties of Islaam; the prayers, the zakaat and so on and so forth whereas eemaan in that case refers to the inner actions and beliefs of the heart.

[2] Reported by Muslim (1), hadeeth of Umar Ibn al-Khattaab radiyAllaahu `anhu.

[3] Majmoo` Al Fataawa of Shaykh ul-Islaam ibn Taymiyyah Volume 7, page 551.

[4] Reported by Al-Bukhaariyy (6,001) and reported by Muslim (2,586) as a hadeeth of Nu’maan ibn Basheer radiyAllaahu `anhuma.

[5] Reported by Al-Bukhaariyy (481) and reported by Muslim (2,585) from a hadeeth of Aboo Moosaa al-Ash`ariyy radiyAllaahu `anh.

[6] Reported by Al-Bukhaariyy (27) and Muslim (150) as hadeeth of Sa`ad ibn Abee Waqqaas radiyAllaahu `anh.

[7] Side point: With regard to “We do not bear witness for anyone with the full reality of eemaan”, Shaykh Saalih ibn Sa`ad As-Suhaymee hafizahullaah said: “What he means here by haqqeeqatul eemaan (true reality of eemaan), you shouldn’t bear witness for anyone that he has complete eemaan.”

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Hypocrisy in Belief (Nifaaq I’tiqaadee) and Hypocrisy in Action (Nifaaq ‘Amaliy) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 30 : Point 38
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And hypocrisy (an-nifaaq) is to display Islaam upon the tongue whilst hiding disbelief (al-kufr) in the heart.

[Souncloud Audio Link] 

Transcribed Audio:

An-nifaaq (hypocrisy) is to show outwardly that which is good and to conceal inwardly that which is evil. And it (nifaaq; hypocrisy) is of two categories:

The first of them being:

Nifaaqun I`tiqaadiyy (hypocrisy of belief) and this is kufrun akbar (major disbelief). And the hypocrite; munaafiq is worse than the kaafirun asliyy (original disbeliever) because the original disbeliever, it is well known about him that he is a disbeliever; kaafir and that he is an enemy. However, the munaafiq (the hypocrite), he deceives the Muslims and he manifests that he is from them when he is actually an enemy to them. He manifests openly that he is a Muslim whilst when he is actually a kaafir (a disbeliever).

He the Most High said:

They try to deceive Allaah and those who believe but they do not actually deceive except their ownselves whilst they do not perceive. (Sooratul-Baqarah (2), aayah 9)

And therefore, Allaah will put them in the lowest depths of the Fire beneath the worshippers of the idols and the kuffaar (disbelievers) because they are worse than the disbelievers. And therefore, He, the Majestic and Most High said with regard to them:

They (the hypocrites), they are the enemy so beware of them, may Allaah curse them, how do they deviate away from the truth? [01] (Sooratul-Munaafiqoon (63), aayah 4)

An-Nifaaqun I`tiqaadiyy (hypocrisy of belief) is that which eemaan (true faith) can never combine with.

The second type is:

An-Nifaaqun `Amaliyy (hypocrisy in actions); it is that a person is a believer; a mu`min outwardly and inwardly. However, some characteristics come from him from the characteristics of the hypocrites, which render his eemaan deficient and there is a severe threat for it. However, he does not exit from the religion. It is called an-nifaaqun `amaliyy (hypocrisy in action) and it is called an-nifaaq ul-asghar (the lesser hypocrisy).

And the like of this is occurs in his saying sallAllaahu `alayhi wa sallam:

“There are four things, whoever has them all in him then he will be a pure hypocrite and whoever has a single characteristic from them then he will have a characteristic of hypocrisy till he abandons it. When he talks, he lies and when he makes a promise, he breaks it and when he is trusted, he proves treacherous and when he argues, he speaks in a foul manner.” [02]

So with regard to the believer, then hypocrisy in action may appear from him and it will be a deficiency in his eemaan and he will be deserving of the threat, however, he does not depart from the religion on account of that. [03]

And this hypocrisy in action is ar-riya (performing deeds to show off), which Allaah’s Messenger sallAllaahu `alayhi wa sallam feared for his companions and he called it lesser shirk. So he said: “That which I fear most for you is lesser shirk.” So they said: “And what is lesser shirk, Oh Messenger of Allaah?” So he said:

“It is ar-riya (acting to show off). Allaah will say on the Day of Resurrection when the people are recompensed for their deeds; go to those people whom you used to show off to in the world and look and see, do you find any recompense with them and any reward with them?” [04]

And he sallAllaahu `alayhi wa sallam said: “Shall I not inform you of that which is more fearful with me upon you than AlMaseehud-Dajjaal?” So they said: “Yes indeed.” So he said: “It is hidden shirk that a man stands up and prays and he beautifies his prayer because of the fact that he sees a man looking at him.” [05]

So when this person prays in the presence of the people, he adorns his prayer and when he prays in his house or in a place when he is unseen, he prays very quickly. Then this is what the Companions used to fear for themselves severely. So, no-one can declare himself to be totally free and innocent of it. So a person should fear it and therefore they said with regard to this:

“No-one fears it except for a true believer and no-one feels secure from it except for a hypocrite.”

So the Muslim fears for himself from this hypocrisy, which is lesser hypocrisy.

His saying, “And hypocrisy is that he manifests Islaam upon his tongue and he hides disbelief in the heart”, this is the definition of an-nifaaqun i`tiqaadiyy (hypocrisy in belief) and it is an-nifaaqun akbar (major hypocrisy) and eemaan cannot combine with this. So it will never occur from a mu`min (a believer).

And Allaah, the Majestic and Most High at the start of Sooratul-Baqarah divided mankind into three categories :

(1) believers; mu’mineen outwardly and inwardly ,
(2) disbelievers; kuffaar outwardly and inwardly and
(3) the hypocrites; munaafiqeen; those who manifest Islaam outwardly but hide disbelief.

So, He, the Perfect said in the Qur’aan:

Alif-Laam-Meem. This is the Book about which there is no doubt, it is a guidance for the people of Taqwaa (dutiful to Allaah), those who truly believe in the ghaib (hidden and the unseen) and who establish the prayer and who spend from that which we have given them and those who truly believe in that which was sent down to you (Muhammad) and who believe in that which came down before you and those who truly believe in the Hereafter. They are upon guidance from their Lord and they are the ones who will prosper. (Sooratul-Baqarah (2), aayah 1-5)

These aayahs are with regard to the believers; mu’mineen, those who are believers outwardly and inwardly. As for the disbelievers; outwardly and inwardly and Allaah said with regard to them in the following aayahs:

He, the Most High said:

Those who disbelieve, it is the same for them whether you warn them or do not warn them, they will not believe. Allaah has put a seal upon their hearts and upon their hearing and upon their sight there is a covering and there will be a tremendous punishment for them. (Sooratul-Baqarah (2), aayah 6-7)

Then He said with regard to the 3rd category; the hypocrites:

And from the people, there are those who say we believe in Allaah and in the Last Day but they are not believers. They attempt to deceive Allaah and those who believe but they do not actually deceive except themselves whilst they do not perceive….

Up until His saying, He, the Most High:

Deaf , dumb and blind so they will not return to the truth. (Sooratul-Baqarah (2), aayah 8-18)

So these aayahs are with regard to the hypocrites; the munaafiqeen and they are ten and odd aayahs.

His saying, “The hypocrite is the one who manifests Islaam upon his tongue and hides disbelief in the dameer; heart.” Ad-dameer means that which he conceals within the heart. [06]

Footnotes:

[01 Shaykh Saalih as-Suhaymee hafizahullaah said,

“Indeed there has come down with regard to them (the hypocrites) a soorah which is specifically about them, which is called Sooratul-Munaafiqoon; 63rd soorah and it from its start to its end speaks about their shameful deeds just as Allaah, the Most High also exposed them in other soorahs as occurs in Sooratul-Noor, 24th soorah, and Sooratut-Towbah the 9th soorah to the extent that this soorah is called Al-Faadeehah (the exposing soorah) because it exposes the hypocrites and also Sooratul-Ahzaab; 33rd soorah and some parts of Sooratul-Baqarah and some parts of Soorah-Aali `Imraan.”

[02] Reported by Al Bukhaariyy (34) and Muslim (58) from a hadeeth of Abdullaah ibn Amr radiyAllaahu `anhuma.

[03] Shaykh Saalih As Suhaymee hafizahullaah said,

“And this type of hypocrisy; nifaaqun `amaliyy (hypocrisy with regard to actions) does not take the person outside the fold of Islaam even though the seriousness of its sin is great because it may lead over time to falling into hypocrisy in belief and Allaah’s refuge is sought, Aameen. And all of it is evil and hypocrisy is blameworthy from every angle and therefore there has never been any movement against Islaam and against the Muslims except that the hypocrites were found within their ranks; either aiding them with material or by laying down plans for them, plotting for them or by preparing the way for them or by making false promises until Allaah, the Exalted and Most High exposed them.”

[04] Reported by Imaam Ahmad in his Musnad, al-Bayhaqiyy in Shu`b al-Eemaan, al-Bagawiyy in SharhusSunnah from a hadeeth of Mahmood ibn Labeeb radiyAllaahu `anh and al-Mundhiriyy said in his book AtTargeeb Wa At-Tarheeb, “its chain of narration is good.” Shaykh al-Albaaniyy said in his checking of AtTargeeb Wa At-Tarheeb, “saheeh (authentic).”

[05] Reported by Imaam Ahmad in his Musnad, ibn Maajah in his Sunan, at-Tahaawiyy in Sharh Mushkili alAathaar, ibn Adiyy and a number of others, at-Tabariyy in Tahdheebu al-Aathaar, al-Haakim and others from a hadeeth of Aboo Sa`eed al-Khudriyy radiyAllaahu `anh. This hadeeth was declared saheeh by atTahaawiyy and al-Haakim and ad-Dhaahabi agreed and al-Boosayriyy declared it hasan in his Misbaah AzZujaajah; al-Boosayriyy`s notes on his checking of ibn Maajah. Shaykh al-Albaaniyy said in his checking of ibn Maajah, “this hadeeth is hasan (good).”

[06] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said in his explanation,

“An-nifaaq (hypocrisy) is derived from an-nafq, which means al-juhr; literally animal burrow or a tunnel, which is found in the earth and it is called that because the person who has it has hypocrisy. He makes apparent something contrary to that which he hides. And this is what is called an-nifaaqun i`tiqaadiyy; (hypocrisy in belief) and as for nifaaqun `amaliyy (hypocrisy in action) then that does not take a person outside Islaam, rather this person remains as a Muslim and this is called nifaaqun `amaliyy (hypocrisy in action) because the person with it, he manifests something contrary to what he hides does something. As for an-nifaaqun i`tiqaadiyy (hypocrisy in belief) then that is the hypocrisy of the hypocrites, those who were in the time of the Prophet sallAllaahu `alayhi wa sallam and it is to manifest Islaam whilst hiding disbelief and the person tries to guard against revealing what he actually believes and therefore Allaah, the Mighty and Majestic has informed about them that the hypocrites will be in the lowest depth of the Fire and Allaah is the one who grants success.”

Transcribed by Saima Zaher. Download PDF of Lesson 30

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]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: 
https://abdurrahman.org/tahara-purification/

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

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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]

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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

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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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It is permissible to fight the Khawaarij if they attack the property, persons or families of the Muslims – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 27 : Point 31
Shaykh Fawzan | Dawud Burbank [Audio|English]

And it is permissible to fight the Khawaarij if they attack the property, persons or families of the Muslims; but if they desist and depart then it is not his right to chase them nor are their wounded to be killed nor may he seize their property as booty nor may he kill those of them taken captive nor may he chase those of them who flee.

[Souncloud Audio Link] 

Transcribed Audio:

We have come to know that the Khawaarij are those who hold breaking away from obedience and they hold that there is no pledge of allegiance to the person in authority (the ruler) or that no bay`ah (pledge) remains if he commits sin; and they declare the Muslims to be disbelievers on account of major sins. So those people who accept this position but they do not have strength and they do not fight then they are left, along with their being advised and having the affair made clear to them so that perhaps they may return.

But as for if they come to have strength and they manifest their force, then it becomes obligatory upon the Muslims to fight against them to repel their evil. And they are not fought against upon the basis that they are disbelievers; rather they are fought against upon the basis that they are Muslims who have transgressed against the Muslims and attacked them. And for this reason when the Chief of the Believers (ameerulmu·mineen), `Aliyy radiyAllaahu `anhu was questioned about the Khawaarij, “Are they disbelievers?” So he said, “No, they fled away from disbelief; but rather they are a people who transgressed against us.” [01],[02]

So they (the Khawaarij) are not fought against upon the basis that they are disbelievers, and therefore their women and their children are not taken as slaves and their property is not seized and those of them who are injured are not killed because the fighting against them is just to repel their evil, not because of their being disbelievers.

His saying, “And it is permissible to fight against the Khawaarij if they attack the Muslims with regard to their property, their persons and their families,” because the Prophet sallAllaahu `alayhi wa sallam commanded that they be fought against and because `Aliyy radiyAllaahu `anhu fought against them when they attacked `Abdullaah ibn Khabbaab ibn al-Aratt radiyAllaahu `anhu. And they killed him and they split open the abdomen of his slave girl who was pregnant. So then when they did that the Chief of the Believers (meaning `Aliyy radiyAllaahu `anhu) resolved to fight them because the first signs of their evil had now appeared from them.

His saying, “But it is not for him (the Muslim ruler), if they desist and leave them alone, to chase them.” If they desist from fighting then it is not for the ruler to chase them and to wage war against them as long as they do not commit transgression. So they are astray without any doubt and it is obligatory to give them advice so that perhaps they will return; however they are not to be fought.

His saying, “And he may not kill their injured,” because the wounded person, his evil has been curbed.

His saying, “and he may not take their property as booty,” meaning their property is not taken as ghaneemah (booty/spoils of war) because it is the property of the Muslims.

His saying, “and he may not kill those of them taken prisoner,” because they are Muslims and their evil has been prevented by their having been taken captive and by their being wounded.

His saying, “and those of them who flee away are not to be chased.” If they are defeated, then the ruler leaves them alone and he does not chase after them because their evil has been repelled.

Footnotes:

[01] Reported by `Abdur-Razzaaq in al-Musannaf and al-Bayhaqiyy in as-Sunanul-Kubraa.

Translator’s side point: You’ll find some narrations reported by Ibn Abee Shaybah also in his Musannaf, as indicated here also by al-Bayhaqiyy. And some of the reports contain the wording that `Aliyy radiyAllaahu `anh said something similar to this with regard to the People of the Camel, meaning the Companions who fought against him in the Battle of the Camel, and in some of the reports it mentions that he said something like this with regard to the Khawaarij at Nahrawaan. And as for this wording that Shaykh al-Fowzaan mentioned here, then it is indeed as Shaykh al-Fowzaan mentioned it, he said it was with regard to the Khawaarij and it is an important difference with regard to the wording.

[02] Shaykhul-Islaam ibn Taymiyyah rahimahullaah said in Risaalatu Fadli Ahlil-Bayt wa Huqooqihim (a treatise with regard to the virtue of the Ahlul-Bayt, the family of the Prophet sallAllaahu `alayhi wa sallam, and their rights) “It is established from ameerul-mu·mineen `Aliyy radiyAllaahu `anhu through different chains that when he fought against the People of the Camel, he did not take their children as slaves and he did not take their wealth as booty and he did not kill their wounded ones and he did not chase after those who fled and he did not kill any captive and he prayed (the funeral prayer) over those who had been killed from both sides, at both the Battle of the Camel and the Battle of Siffeen. And he said “Ikhwaanunaa baghow `alaynaa.”, “They are our brothers; they transgressed against us.” And he informed that they are not disbelievers nor are they hypocrites. And in what he said he was following the Book of Allaah and the Sunnah of His Prophet sallAllaahu `alayhi wa sallam, since he called them brothers and he declared them to be believers in the fighting and in the transgression just as is mentioned in His saying,

وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable.

(Sooratul-Hujuraat (49), aayah 9)

He also said (two pages later), “They are not equal those who were killed, who he prayed over and he called them ikhwaanunaa (our brothers), they are not equal along with those whom he did not pray over (the Khawaarij at the Battle of Nahrawaan). Rather, when it was said to him (quoting the aayah from Sooratul-Kahf (18), towards the end of the soorah), “Who are,

الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا –

“Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds! (18:104)

That he replied, “They are the people of Harooraa· (meaning the Khawaarij).”

Also, Shaykhul-Islaam ibn Taymiyyah rahimahullaah mentioned, “And likewise, the people of Siffeen, he prayed the funeral prayer over those who were killed from them and he said, ‘They are our brothers, they transgressed against us but the sword purified them.’ And if in his view they had been disbelievers, he would not have prayed funeral prayer over them and he would not have declared them to be brothers and he would not have stated that the sword purified anything from them.” (Minhaajus-Sunnah)

With regard to the Khawaarij the wording is as Shaykh al-Fowzaan put it here. What is authentic with regard to the Khawaarij that he said when they asked, “Are they disbelievers?”

He said, “No they fled from disbelief; they are a people who transgressed against us.” He didn’t call them his brothers.

And then he quoted the same quotes from Shaykhul-Islaam ibn Taymiyyah.

—

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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It is not permissible to fight the ruler, nor to rebel against him even if he oppresses – Sharh as Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 26 : Point 30
Shaykh Fawzan | Dawud Burbank [Audio|English]

And it is not permissible to fight the ruler, nor to rebel against him even if he oppresses. And that is because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam to Aboo Tharr al-Ghifaariyy,

“Have patience, even if he is an Abyssinian slave.”

And his saying to the Ansaar,

“Have patience until you meet me at the Reservoir (the Howd).”

It is not from the Sunnah to fight against the ruler for it brings about corruption of the worldly life and of the Religion.

[Souncloud Audio Link] 

Transcribed Audio:

It is not permissible for anyone to fight against the sultaan (ruler) by rebelling against him by using weaponry because this results in major evils.

His saying, “And it is not permissible to fight against the ruler, nor to rebel against him even if he is oppressive.” Meaning it is forbidden – haraam – to fight against the ruler, meaning to fight against the ruler as is done by the Khawaarij.

“Even if he commits oppression.” Meaning (even if) some tyranny or oppression occurs from him then the person should have sabr, patience, upon that. Because having patience upon that, even though it has harm within it, then this is lighter (less serious) than the harm which results from rebelling against him. So the harm which comes about along with having patience upon obedience to the oppressive ruler, this is less serious than the harm which comes about through rebelling against him. And there is no doubt that from the principles that are confirmed in Islaam is: ‘taking on board the lesser of two harms to repel the greater one’.

And the Prophet sallAllaahu `alayhi wa sallam said to the Ansaar,

“You will indeed see after me atharah (undue preference), so have patience until you meet me at the Howd (Great Reservoir).” [04]

He enjoined them with sabr (having patience) even though they were going to experience atharah (undue preference) against them – and it is preferring other people with wealth and excluding them. So he enjoined them with having patience because of what lies in this from repelling the greater of two evils.

His saying, “And that is because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam to Aboo Tharr al-Ghifaariyy, “Have patience even if he be an Abyssinian slave.”

Meaning do not hold the ruler in contempt even if his appearance is not beautiful, even if he is black in colour, even if he does not have Arabian lineage, because what is counted is his position, which is the khilaafah (Caliphate) or al-imaarah (the major leadership) and what is counted is not his own person. So he is to be obeyed as long as he is a Muslim; and his bodily appearance is not to be looked to, which perhaps does not please the one who looks because of his deformity or ugliness or because of his shabby appearance or because of a defect in his body.

“Even if he is a slave with severed limbs.” [05]

All of this does not justify rebelling against him even if he is a sick person or he has weak health. As long as the pledge of obedience was established for him then he should have patience with him and he is to be heard and obeyed, even if he has these characteristics.

His saying, “Fighting against the sultaan (ruler) is not from the Sunnah.” It is not from the Sunnah established from the Prophet sallAllaahu `alayhi wa sallam to fight against the ruler – not in a single hadeeth, neither a weak one, nor a hasan one, nor an authentic one. There is not in the Sunnah any hadeeth which proves fighting against the Muslim ruler, even if he is sinful, even if he is an oppressor, even if he is a tyrant, even if he shows undue preference with wealth, then it is still not permissible to rebel against him. Rather the ahaadeeth, all of them, prove having patience with that and the forbiddance of rebelling against him.

And this does not mean that the ruler shouldn’t receive naseehah, sincere advice. Rather he should be advised, in secret, privately between him and the one who is advising. So it is obligatory upon the person who has some sincere advice to take it to the ruler, just as he sallAllaahu `alayhi wa sallam said,
“The religion is sincerity.”
So we said, “To whom?”
So he said,
“To Allaah and to His Book and to His Messenger and to the rulers of the Muslims and to their common folk.” [06]

So that does not mean that he is not to be advised and that he is to be left alone; rather things must be made clear to him and he should be advised. And this is his right upon the scholars and upon his subjects and upon those whom he consults and upon people of sound opinion – that they give him sincere advice. [07]

“And it is not from the Sunnah to fight against the sultaan (the ruler),” meaning, there is no proof for it; nothing saheeh (authentic) and nothing da`eef (weak) to show that it is legislated to fight against the Muslim ruler. Rather there is in it (the Sunnah) and in the Qur·aan also, the command to obey him.

O you who believe! Obey Allaah and obey the Messenger and those in authority from amongst you. (Sooratun-Nisaa· (4), aayah 59)

So look at his saying lÐm ‘minkum’ with the meaning, ‘from amongst you’, meaning as long as he is a Muslim, then it is obligatory to obey him.

His saying, “For indeed (in rebelling against the ruler) in it lies corruption of the worldly life and of the Religion.” Fighting against the ruler brings about corruption of the worldly life such that authority is lost, fowdaa (anarchy/chaos) becomes widespread and the enemies overcome and the Religion becomes lost; since there is noone to establish the prescribed punishments and no-one who can carry out the qisaas, (retaliatory punishments) and there is no-one who can enforce the legislated rulings and give back the rights to those who deserve them and who can enforce the judicial rulings; and thus the Religion is corrupted and there is chaos and corruption. And the hand of the thief cannot be chopped, so therefore people’s wealth is lost. And the highway robbers do not have their limbs amputated and therefore the roads become disused – because who can establish all of this? He is the person in authority. This is from the function of the one in authority and no-one will be able, even if all the people gather, no one will be able to establish these affairs. Rather, chaos and anarchy will result. [08]

Footnotes:

[04] Reported by al-Bukhaariyy in his Saheeh (no. 3792) and reported by Muslim in his Saheeh (no. 1845), hadeeth of Usayd Ibnul-Hudayr radiyAllaahu `anhu.

[05] Part of the same hadeeth brought by the author in the main text, hadeeth of Aboo Tharr radiyAllaahu `anhu, reported by al-Bukhaariyy (no. 3792) and Muslim (no. 1845) and this being one particular wording of that, the wording reported by Muslim (no. 648)

[06] Reported by Muslim (no. 55) from hadeeth of Tameem ad-Daariyy radiyAllaahu `anhu

[07] Translator’s side point: Shaykh Saalih as-Suhaymiyy hafizahullaah in his explanation said with regard to the word sultaan (the sultan, the one in authority), “His saying, ‘sultaan’. He used this word here to make it general, whether the person is a khaleefah (Caliph) or a malik (king), or a sultaan or a ra·ees (head or president), whatever he is, as long as he establishes the legislation of Allaah, the Perfect and Most High. Whatever his title is, whether he is called a king or a sultaan (sultan) or an ameer (chief/head) or an imaam, whatever, then the witness here is that it is forbidden to rebel against him.

[08] Translators side point: Shaykh Ahmad an-Najmiyy rahimahullaah said, “I say the `aqeedah (creed and belief) of the Ahlus-Sunnah wal-Jamaa`ah is that fighting against the ruler is not permissible, and likewise rebelling against him. It is not permissible because of the prohibition of the Prophet sallAllaahu `alayhi wa sallam and his warning against rebelling against him and the prohibition of challenging him (the ruler) which occurs in the hadeeth of `Ubaadah ibnus-Saamit (with the wording):

‘And that we will not challenge those in authority with regard to the affair.’”

(Footnote: Hadeeth already preceded. Translator’s note: Meaning it was part of the pledge which the Companions gave to the Messenger sallAllaahu `alayhi wa sallam that they would not challenge those in authority of the affair.)

Shaykh Ahmad continued,

“So challenging those in authority of the affair is not permissible, and that comes about by provoking and rabble rousing the common masses to rebel against them, all of this is not permissible. And from that is criticising the rulers from the minbars, for this will only enrage the hearts of those in authority and cause estrangement between those in authority and the common masses and cause them to have no trust in each other.

“And the Prophet sallAllaahu `alayhi wa sallam said,

‘The best of your rulers are those whom you love and who love you and who you supplicate for them and they supplicate for you. And the worst of your rulers are those who you hate and who hate you and you abuse them and they abuse you.’

So they said, “We said, ‘O Messenger of Allaah, shall we not challenge/go against them with regard to that?’

So he said,

‘No, not as long as they establish the Prayer amongst you. No not as long as they establish the Prayer. Indeed, whoever has someone in authority over him and he sees him committing something from disobedience to Allaah then let him hate that which he commits from disobedience to Allaah, but let him not remove his hand from obedience.’”

(Translator’s side point: Reported by Muslim as a hadeeth of `Owf ibn Maalik radiyAllaahu `anhu)

And the proofs concerning this topic and the writings, and the statements of the Salaf which cover this are plentiful. And Allaah is the One Who grants success.

Transcribed by Saima Zaher. Download PDF of Lesson 26

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/

Whoever rebels against one of the Muslim rulers, then he is one of the Khawaarij – Sharh as Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 26 : Point 29
Shaykh Fawzan | Dawud Burbank [Audio|English]

And whoever rebels against one of the Muslim rulers, then he is one of the Khawaarij. He has caused dissent within the Muslims and he has contradicted the narrations and he dies a death like that of the Days of Ignorance.

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And whoever revolts against a ruler from the Muslim rulers, then he is a Khaarijiyy (one of the Khawaarij).” Whoever departs from obedience to the one in authority and rebels against his authority, using the excuse that the person in authority has sins and has acts contrary to the legislation, as is done by the Khawaarij; then he has the ruling of the Khawaarij. And the Khawaarij are a deviant group which first sprouted in the time of the Messenger sallAllaahu `alayhi wa sallam when Thul-Khuwaysirah came and said to the Messenger sallAllaahu `alayhi wa sallam, when he saw him dividing the booty, he said to him,

“Do justice O Muhammad, for you have not been just!”

So he sallAllaahu `alayhi wa sallam said,
“Woe to you! Then who will do justice if I do not do justice?”

So when that man departed he sallAllaahu `alayhi wa sallam said,

“There will emerge from the progeny of this one…” Meaning from his type “…a people; you will belittle your Prayers in comparison to their Prayers, and your worship in comparison to their worship. They will recite the Qur·aan but it will not pass beyond their throats. They will shoot out from the Religion just as an arrow shoots straight through the game. So wherever you find them then fight them, for in fighting them there is reward for those who fight them.” [01]

So it is obligatory to fight against them and that is in order to stop their evil from the Muslims.

This is the case if they come out with weapons and they bear arms, but as for their merely manifesting the view of the Khawaarij and speaking with it but not fighting and not bearing arms, then in that case we rebuke them and we make clear to them their misguidance but we do not fight against them. However, if they gain strength and they start to fight against the Muslims then it is not permissible then for the Muslims to leave them. Rather it is obligatory upon the person in authority to fight against them, and it is obligatory upon the Muslims that they should be along with the person in authority against them, just as occurred in the khilaafah (Caliphate) of `Aliyy radiyAllaahu `anhu when he fought against the Khawaarij at Nahrawaan. And the Companions joined him and they fought against the Khawaarij along with him until they killed them in the worst manner; and through that he attained the reward which Allaah’s Messenger sallAllaahu `alayhi wa sallam promised in his saying:

“Indeed there is reward in fighting against them for those who fight against them.” [02]

And this is from the virtues of `Aliyy radiyAllaahu `anhu, and his virtues are many. And from them is that he fought against the Khawaarij and he implemented the statement of the Messenger sallAllaahu `alayhi wa sallam regarding them.

His saying, “And he has caused dissent within the Muslims and he has contradicted the narrations and his death will be the death like that of the Days of Ignorance.”

So the Khawaarij, they are the people who broke the unity of obedience and they revolted against the person in authority. And likewise they are the ones who declare the Muslims to be disbelievers on account of major sins, kabaa·ir, which are less than shirk. So therefore they have two signs:

The first sign is their khurooj (rebelling) against the person in authority over the Muslims and their attempting to remove the one in authority.

The second sign is that they declare the Muslims to be disbelievers on account of kabaa·ir (major sins), which are less than shirk.

And what led them to this is ghuluww (extremism), and Allaah’s refuge is sought. And therefore, the Prophet sallAllaahu `alayhi wa sallam warned against ghuluww (extremism) saying,

“Beware of ghuluww (extremism) for those who came before you were only destroyed on account of ghuluww (extremism/going beyond the limits.)” [03]

And it is adding to the Religion and adding to that which is legislated with regard to criticising an evil. This is ghuluww (extremism) which led the Khawaarij to what occurred from them. They had ghuluww, went overboard, in criticising an evil to such an extent that they split apart from unity of obedience and they went beyond the limit, to extremes in worship to the extent that they declared those people who commit major sins from the Muslims to be disbelievers.

His saying, “…he has contradicted the narrations…” Meaning the ahaadeeth which occur from the Messenger sallAllaahu `alayhi wa sallam with regard to adhering to obedience to the one in authority over the Muslims.

His saying, “…and his death will be a death like that of the Days of Ignorance.”

Meaning because he has a characteristic from the characteristic of the Times of Ignorance (times of jaahiliyyah) because the Arabs in the times of jaahiliyyah (the Times of Ignorance) used to be dispersed within different tribes; they had no single ruler who would unite them, rather, each tribe would be independent on its own and they would make surprise attacks upon other tribes. And they did not unite except after Allaah sent Muhammad sallAllaahu `alayhi wa sallam. He called them to Islaam so they accepted Islaam and they came to be beneath a single banner. And therefore He, the Most High, said:

And remember the favour of Allaah upon you that you were previously enemies, so He joined between your hearts and through His favour you became brothers. (Soorah Aali `Imraan (3), aayah 103)

And He, the Most High, said:

And remember when you were few and you were weak upon the earth, fearing that the people would snatch you away, and Allaah gave you shelter and He strengthened you with His aid and He provided provision for you from the good and pure things so that you may give thanks. (Sooratul-Anfaal (8), aayah 26)

From the fruits of obedience to the one in authority over the Muslims, all these good things come about through that: establishment of security, the ability to seek provisions and the people being able to travel far and wide to seek provisions on account of the roads being safe. But when there is a state of fear, then in that case the people do not travel, they do not buy and sell out of fear for themselves. So these are from the virtues of the Jamaa`ah (the United Body) and of obedience to the one in authority. As for revolting against the one in authority and splitting away from obedience then that brings about the following:

Firstly: It causes the splitting of the United Body of the Muslims

Secondly: The shedding of blood without right

Thirdly: The enemy overcoming; because the enemy are happy at this. And therefore you will find the disbelievers being joyful at the splitting of the Muslims, and they bring about splits between the Muslims and they aid the deviant groups. They provide them with weapons and they aid them with planning so that they rebel against the United Body of the Muslims, and splitting occurs among the Muslims, so that they can seize them as plunder, as happens. So all of this is a result of disunity and of disobeying the Messenger sallAllaahu `alayhi wa sallam and of rebelling against the ones in authority over the affairs of the Muslims.

In summary, one who has no ruler, then he is like a person who lives in jaahiliyyah (Times of Ignorance) and if he dies then his death is like that of the Times of Ignorance.

It does not mean that he becomes a disbeliever, but rather it means that he has a characteristic from the characteristics of the Days of Ignorance in that he does not enter under obedience to a ruler; instead he lives in chaos, fowdaa.

Footnotes:

[01] Reported by al-Bukhaariyy (no. 3344) and Muslim (no. 1064) from a hadeeth of Aboo Sa`eed alKhudriyy radiyAllaahu `anhu

[02] Part of the previous hadeeth of Aboo Sa`eed al-Khudree radiyAllaahu `anhu

[03] Reported by Imaam Ahmad, an-Nasaa∙ee in his Sunan, Ibn Maajah, at-Tabaraaniyy, Ibn Khuzaymah, Ibn Hibbaan, al-Haakim and he declared it authentic to the standard of the two shaykhs, and ath-Thahabiyy agreed

Translator’s side point: Likewise, authenticated by Shaykh al-Albaaniyy rahimahullaah

Transcribed by Saima Zaher. Download PDF of Lesson 26

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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https://abdurrahman.org/rulers/

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The Hajj and fighting Jihaad along with the ruler continue. Jumu’ah Prayer behind faasiq Ruler is allowed – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 25 : Point 27
Shaykh Fawzan | Dawud Burbank [Audio|English]

And the Hajj and fighting jihaad along with the ruler continue. And the Jumu`ah Prayer behind them is allowed; and after it six rak`ahs are prayed, separating each pair of rak`ahs. This was the saying of Ahmad ibn Hanbal.

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Transcribed Audio:

The functions carried out by the ruler are many, and the place to find them enumerated and to find them mentioned together, and where you can acquaint yourself with them is the books on the rulings relating to rulership (al-ahkaamus-sultaaniyyah) such as alAhkaamus-Sultaaniyyah of al-Maawardiyy and al-Ahkaamus-Sultaaniyyah of Aboo Ya`laa al-Hanbaliyy and books which have been written on this topic which explain the functions of the ruler. And it is mentioned in the books of fiqh and in the books of `aqaa∙id (creed and belief) also as occurs here.

Firstly (from these functions), is that he (the ruler) is in charge of carrying out the Jumu`ah Prayer and the two `Eed Prayers and the Muslims pray behind him unless he chooses to appoint someone from the Scholars or from the Students of Knowledge to lead the people in Prayer. However, the basic principle is that he (the ruler) has more right to leading the Prayer with regard to the Jumu`ah Prayer (Friday Prayer) and the two `Eed Prayers. So if he appoints someone to do this then he may do so, and this is what action is upon at present.

Secondly, is that he is the one who establishes the Hajj and he leads the people performing Hajj. And he is in charge of them and he looks into any problems they may have.

Thirdly, is establishment of jihaad in Allaah’s cause; this is from the functions carried out by the ruler. He is the one who gives command for it and he is the one who organises the flags and he is the one who chooses the armies and those who are going to fight. And he appoints the commanders and he appoints the squadrons (army units) and he appoints the armies and he provides the fighters with weaponry. And he gives them directions with regard to fighting the enemy and he specifies the direction in which they are to attack.

So jihaad is from the roles of the ruler; and jihaad is not fowdaa (chaos or anarchy) such that everyone who wants to take up arms and go and fight and attack does so and says, “I am fighting jihaad in Allaah’s cause!” This is not jihaad in Allaah’s cause. Jihaad in Allaah’s cause is properly arranged and it is regulated by legislated regulations (of the Sharee`ah, the Islaamic Law). But as for when it is opened up to chaos then it becomes mere destruction, and its harm becomes more than its benefit, if there is actually any benefit in it at all. So the harm resulting from it is greater. So affairs have regulating principles and jihaad is a tremendous affair. It requires that it is correctly regulated and it needs to be restricted by the rulings which are mentioned for jihaad in the Book and the Sunnah and in the speech of the People of Knowledge. The matter is not of fowdaa (chaos or anarchy) such that a person comes from the callers to fitnah (discord) and sets himself up as the leader for those people who are extremists or radicals or ignorant people, those who do not know, he becomes their leader and he says, “We will fight jihaad in Allaah’s cause.” This is counted as being one of the things that cause harm to Islaam and to the Muslims; and this is not jihaad because it is not restricted by the regulating principles which govern jihaad. And if it is not restricted by the regulating principles of jihaad then it just becomes fasaad (corruption) and it is not jihaad. And everything which exceeds its due limits then it turns over and it becomes its opposite. So they now say to those who criticise them, “You are preventing jihaad in Allaah’s cause.”

So we say, “We are not preventing jihaad in Allaah’s cause. However, we say that it is essential that jihaad is regulated by its legislated regulating principles, whereas what you people are doing is fowdaa (chaos) and it is not jihaad and Allaah did not command with it.”

So establishment of the Hajj and fighting jihaad and the Jumu`ah and the `Eed Prayer, these are from the functions of the waleeul-amr (the person in authority).

His saying, “And praying the Jumu`ah Prayer behind them is permissible,” meaning, even if they have fisq (they commit open sins), even if they have acts of disobedience, still the person prays behind them because Prayer behind them retains unity and also a faasiq (an open sinner), if he does something that is good then you do good along with him. And for this reason when they said to `Uthmaan radiyAllaahu `anhu whilst he was being besieged, “So and so leads the people in Prayer and he is not the imaam (the ruler), rather he is just an imaam of fitnah (he is just the leader of discord/tribulation).”

So `Uthmaan radiyAllaahu `anhu said, “O son of my brother, if the people do what is good then do that which is good along with them and if they do something evil then avoid their evil.” [01]

So if he prays then we pray along with him if he is the one in authority, even if he has open sins or acts of disobedience, because of the welfare which lies in doing that. Because the Prayer is worship and the sinful person, faasiq, if he prays then he should be encouraged upon that, supplication made for him. And the Companions they prayed behind rulers who had points against them such as al-Hajjaaj and others. The Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam prayed behind them in compliance with command of the Messenger sallAllaahu `alayhi wa sallam and in order to retain unity.

His saying, “And he should pray after it six rak`ahs.” This is a matter of fiqh; it comes here in accordance with the mention of the Jumu`ah Prayer. So the Jumu`ah Prayer has no raatibah (regular Sunnah Prayer) before it. So whoever comes to the mosque then he should pray whatever is easy for him and then sit and wait (for the imaam to come out). And if he continues praying until the imaam attends then that is more excellent upon the basis that this is unrestricted optional Prayer; it has no connection to the Jumu`ah Prayer itself. As for the raatibah (regular Sunnah Prayer) of the Jumu`ah then it comes after it. Its least amount is two rak`ahs and its greatest amount, in what is famous, is four rak`ahs with two salutations (two salaams). And there comes in one saying (within the Hanbaliyy math.hab) that it is six rak`ahs with three salutations. Therefore, its least amount will be two rak`ahs and its greatest amount is six rak`ahs, or four rak`ahs as is what is famous.

His saying “He separates between each pair of two rak`ahs. This was the saying of Ahmad ibn Hanbal.”[02] Meaning, that does not mean that he prays six rak`ahs altogether with one salaam (salutation at the end of it). Rather six rak`ahs; every two rak`ahs with one salaam (after it); or four rak`ahs with each pair of rak`ahs before the salaam, and this is better. And it’s being ascribed to Imaam Ahmad is because the author (Imaam alBarbahaaree) was a Hanbaliyy (meaning from the students of the students of Imaam Ahmad ibn Hanbal) and he was well acquainted with the position of Imaam Ahmad. This was a report from Ahmad that it is six rak`ahs. What is famous is that it is four rak`ahs. [03]

Footnotes:

[01] Reported by al-Bukhaariyy in his Saheeh (no. 695) from `Ubaydillaah ibn `Adiyy ibn Khiyaar with it (this narration)

[02] There occurs in the Masaa·il of `Abdullaah, son of Imaam Ahmad, that `Abdullaah said, “I asked my father, ‘How many rak`ahs should a man pray after Jumu`ah?’ I said, ‘What is more beloved to you (that he should pray)?’

So he said, ‘If he wishes, he can pray four after the Jumu`ah and if he wishes he can pray six; except that he should give the salutation after each two rak`ahs. That is the saying with regard to all of the (optional) Prayers of the day; all of them are in pairs.’”

Translator’s side point: There are a number of books of the students of Imaam Ahmad that report matters of fiqh from him and there are a number of separate books in that regard. There is the Masaa·il of his son `Abdullaah and Masaa·il of his student Aboo Daawood and Masaa·il of a number of other of his students. Each one is called the Masaa·il of Imaam Ahmad by such and such from his students. This one referred to here is the Masaa·il (The Questions of Fiqh) put to Imaam Ahmad, collected by his son `Abdullaah.

[03] Translator’s side point: In Riyaadus-Saaliheen we had the hadeeth of Ibn `Umar reported by alBukhaariyy and Muslim that the Prophet sallAllaahu `alayhi wa sallam after the Jumu`ah entered his house and prayed two rak`ahs. Likewise in Saheeh Muslim there’s a hadeeth that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “When one of you has prayed the Jumu`ah let him pray four after it.”

Shaykh Ahmad an-Najmiyy rahimahullaah mentioned this issue in his explanation and mentioned there are evidences for two and there are evidences of four.

Then he said, “And the six (praying six) is one report from Imaam Ahmad and it was the saying, from the Companions, of `Aliyy ibn Abee Taalib and Aboo Moosaa radiyAllaahu `anhumaa; and from the taabi`een (it was the saying of) `Ataa and Mujaahid (the two great imaams of Makkah from the taabi`een; `Ataa bin Abee Rabaah and Mujaahid ibn Jabr) and of Humayd ibn `Abdir-Rahmaan and it was the saying of Sufyaan ath-Thowree, great imaam.

Shaykh Ahmad preferred the saying, as is the view of Shaykhul-Islaam ibn Taymiyyah, that what is preferred in his view is: if a person prays it in his house he prays two rak`ahs and if he prays it in the mosque he prays four. (He said,) “That is more established with regard to the evidence behind it.”

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

Related Links:
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https://abdurrahman.org/jihad/
https://abdurrahman.org/salah/friday-jumuah/

Hearing and obeying the Rulers in that which Allaah loves & is pleased with – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 24 : Point 26
Shaykh Fawzan | Dawud Burbank [Audio|English]

And hearing and obeying the rulers in that which Allaah loves and is pleased with. So whoever becomes the khaleefah through the consensus of the people for him and their being pleased with him, then he is the ameerul-mu’mineen (Chief of the Believers). It is not permissible for anyone to spend a night thinking that he has no ruler over him whether he (the ruler) be righteous or sinful.

[Souncloud Audio Link] 

Transcribed Audio:

From the usool (fundamental principles) of the Ahlus-Sunnah wal-Jamaa`ah that are established in the Book of Allaah and the Sunnah of the Messenger sallAllaahu `alayhi wa sallam is hearing and obeying those in authority of the affairs of the Muslims.

He, the Most High, said:

O you who Believe! Obey Allaah and obey the Messenger and those in authority amongst you. (Sooratun-Nisaa· (4), aayah 59)

From amongst you – Meaning from the Muslims. And the Prophet sallAllaahu `alayhi wa sallam said,

“I council you with taqwaa (dutifulness to Allaah), and with hearing and obeying; even if a slave takes charge of you.” [01]

And in a narration,
“Even if an Abyssinian slave takes charge of you.” [02]

And in a narration,
“Even if it be a slave whose limbs are cut off.” [03]

Meaning with his feet and hands cut off. As long as he is waleeul-amr (the one in authority) it is obligatory to obey him upon good. So this is from the usool (fundamentals) of `aqeedah. And the one who revolts against the Muslim rulers, he is from the daalleen, those people who are astray. Either he will be a khaarijiyy (one of the Khawaarij) or he will be a mu`taziliyy (one of the Mu`tazilah) or a person of some false and futile sectarian way contrary to the Sunnah of the Messenger sallAllaahu `alayhi wa sallam.

His saying, “And hearing and obeying the rulers with regard to that which Allaah loves and is pleased with.” With this restriction: with regard to that which Allaah loves and is pleased with. As for ma`siyah (sin) then they are not obeyed in that. He sallAllaahu `alayhi wa sallam said,

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

And he `alayhis-salaatu was-salaam said,

“Obedience is only in what is good.” [05]

And this does not mean that if the one in authority orders a sin to be committed that he is to be stripped of his rulership; rather, just that he is not obeyed upon this sin, but he is still to be obeyed in whatever is not a sin and his rulership remains, and he is obeyed in that which is not a sin.

His saying, “And whoever becomes their khaleefah by consensus of the people upon him and their being pleased with him then he is ameerul-mu·mineen (Chief of the Believers.).” This is an explanation of how rulership comes about because imaamah (rulership) it comes about in one of a number of ways:

The first matter: is that which the author mentioned, and it is one whom the Muslims choose. And what is meant by those who choose the ruler is ahlul-halli wal `aqd, the people of authority and influence, with regard to the Scholars (the `ulamaa·) and the `umaraa· (the governors) and the people in charge of political affairs of the state and the army chiefs. And it does not mean that choosing the ruler is for everyone with regard to the children and the women and the town dwellers and the bedouins, because the people follow on from the people of authority and influence. So if the people of authority and influence choose a ruler, it becomes obligatory upon the rest of the people to obey him. And this is just as occurred with the khilaafah of Aboo Bakr as-Siddeeq; because the Companions, after the passing away of Allaah’s Messenger sallAllaahu `alayhi wa sallam, they were agreed upon giving the pledge (bay`ah) to as-Siddeeq. So the rest of the nation, they followed on from those who chose as-Siddeeq, and the affair was not opened up to everyone to have a share in choosing, because this is from the role specific to the people of authority and influence. So the Muslims chose Aboo Bakr radiyAllaahu `anhu, who was the best of them, and this choice they made has evidences in the Sunnah of the Messenger sallAllaahu `alayhi wa sallam:

Firstly, that Aboo Bakr was the most excellent one of the Companions unrestrictedly; no-one disagreed about this.

And secondly, that the Messenger sallAllaahu `alayhi wa sallam gave indications that he would succeed him. From them is that when he fell sick with his final illness he put him forward for the Prayer to lead the Muslims in the place of Prayer of Allaah’s Messenger sallAllaahu `alayhi wa sallam; [06] and he stood in the standing place of Allaah’s Messenger sallAllaahu `alayhi wa sallam. This is an indication that he would be their imaam in the khilaafah also, just as he was their imaam in the Prayer. So therefore, they chose Aboo Bakr radiyAllaahu `anhu; and they said, “Should it be the case that Allaah’s Messenger sallAllaahu `alayhi wa sallam was pleased with you for our Religion and that we are not pleased with you for our worldly affairs?” And the pledge to him, the bay`ah, was carried out and the Companions were agreed upon that, those who were involved in directly choosing; and those who were not directly involved then he is a follower. And the Muslims are a single united body and a single hand.

The second matter: is that when Aboo Bakr was at the point of death he chose `Umar ibnul-Khattaab and specified him to take his place; so the Muslims heard him and obeyed him. And this is the second way from the ways of establishing rulership, and it is that the person in authority chooses the one who will take charge after his death, just as Aboo Bakr did when he chose `Umar radiyAllaahu `anhu.

The third matter: If one of the Muslims overcomes and gains authority and causes the people to submit to his rulership then he will be their chief and ruler as occurred regarding `Abdul-Malik ibn Marwaan. Because when there was disagreement after the death of Yazeed ibn Mu`aawiyah, then `Abdul Malik ibn Marwaan ibn al-Hakam took control of the affair [07]. And he was a man bold/astute, determined, strong and Allaah brought about benefit through him. And the pledge to him (the bay`ah) was established and the Muslims heard him and obeyed so in that lay good for the Muslims.

So these are the ways in which rulership of the ruler can be established; either by the people of authority and influence choosing, or by the previous ruler specifying the one who will take charge after him or by someone from the Muslims taking control such that he becomes their ruler and the people submit to him and obey and comply with him, then in that case it is not permissible for anyone to split and break the unity.

And his saying, “by consensus of the Muslims,” it should not be understood from this that it is essential for all of the Muslims to make the choice. However, that will be attained by the consensus of the people of authority and influence as happened in the time of Aboo Bakr radiyAllaahu `anhu and as happened with regard to the khilaafah of `Uthmaan radiyAllaahu `anhu; for the ones who chose him were the ahlush-shooraa (People of the Council) and they were the remainder of the ten promised Paradise. They chose him, so his rulership was established and no-one raised any objection to that. Rather, they all agreed in consensus to the rulership of `Uthmaan radiyAllaahu `anhu.

His saying, “It is not permissible for anyone to spend a night thinking that there is no ruler over him whether he be a righteous person or a wicked/sinful person.” This is a very important matter, and it is that it is not permissible for a person to rebel against the United Body of the Muslims and to separate away from obedience. For if he does that “and he spends a single night and he has no ruler” whose rulership he believes (meaning, not believing he has rulership over him), then this person “has thrown off the rope of Islaam from his neck.” [08]

Meaning that he was along with the Muslims and connected to the Muslims but when he rebelled/went out of obedience to the ruler, then he cut his link with the Muslims; just like the small lambs which used to have a long rope which would have loops coming off it, and the heads of the lambs would be put in these loops to safeguard them from being lost; and they were called ar-ribq (nooses). So the Muslims being united upon a ruler is likened to that. So whoever departs from obedience to the ruler, then he has thrown off this noose from his neck and exposed himself to becoming lost and to the wolves and to the winds. It does not mean that he becomes a disbeliever, its meaning is that he has split away from the united body (the Jamaa`ah) and he has exited from obedience, so he has become like an animal that has left his connecting rope and has exposed itself to wild animals and to being snatched away or stolen.

And it should not be said, “I haven’t given any pledge of allegiance and I have no ruler,” for you are just one of the Muslims, so when the people of influence and authority give the pledge then you follow on from them.

Footnotes:

[01] This is part of the hadeeth of al-`Irbaad ibn Saariyah radiyAllaahu `anhu and its checking has already preceded.

Translator’s side point: This hadeeth is a hadeeth reported by Aboo Daawood and at-Tirmithiyy and Ibn Maajah and others and declared saheeh (authentic) by Shaykh al-Albaaniyy.

[02] Reported by al-Bukhaariyy (no. 693) from Anas radiyAllaahu `anhu and reported by Muslim in his Saheeh (no. 1837) from a hadeeth of Ummul-Husayn radiyAllaahu `anhaa (it says Umm Mihsan and it should say Ummul-Husayn radiyAllaahu `anhaa).

One of the wordings of the hadeeth reported by Muslim,

“Even if it be an Abyssinian slave with his limbs cut off.”

[03] Reported by Muslim (no. 1837) from a hadeeth of Ummul-Husayn radiyAllaahu `anhaa and also reported by Muslim (no. 648) from Aboo Tharr radiyAllaahu `anhu.

[04] This hadeeth is reported by Imaam Ahmad in the Musnad and at-Tabaraaniyy in al-Mu`jamul-Kabeer and al-Qudaa`ee in the Musnad of Shihaab and others. And the wording here is that of at-Tabaraaniyy and of al-Qudaa`ee. And the wording of Ahmad is,

“There is to be no obedience to a created being in disobedience to Allaah.”

[Translator’s side point: And this is from the hadeeth of `Imraan Ibn Husayn radiyAllaahu `anhu. It was declared saheeh, authentic, by Shaykh al-Albaaniyy in As-Saheehah (no. 179)]

The basis of this occurs in the two Saheehs as a hadeeth of `Aliyy radiyAllaahu `anhu and it will follow.

[05] Reported by al-Bukhaariyy in his Saheeh (no. 7145) and Muslim in his Saheeh (no. 1840) as a hadeeth of `Aliyy radiyAllaahu `anhu and the wording of Muslim is, “There is no obedience in disobedience to Allaah. Obedience is only in what is good.”

[06] Reported by al-Bukhaariyy and Muslim (no.418) from a hadeeth of `Aa·ishah radiyAllaahu `anhaa.

[07] Translator’s side point: He took charge in the year 65 and his khilaafah lasted until year 86 or 87; Allaahu A`lam.

[08] Muslim reports in his Saheeh from a hadeeth of `Abdullaah ibn `Umar with the wording, “And whoever dies and he does not have pledge to the ruler upon his neck, he will die a death of the days of ignorance.”

And in a narration from Ibn `Umar reported by al-Haakim in (his book) al-Mustadrak upon the Two Saheehs (that Allaah’s Messenger sallAllaahu `alayhi wa sallam said),

“Whoever departs from the United Body of the Muslims (the Jamaa`ah) by a hand span then he has thrown off the rope of Islaam from his neck until he returns.”

And he said,

“And whoever dies and does not have a ruler of the Jamaa’ah (the United Body of Muslims) upon him then his death will be a death of the days of ignorance.”

Translator’s side point: This hadeeth was mentioned by Shaykh al-Albaaniyy in As-Saheehah affirming it under hadeeth no. 984 and it was declared by Shaykh Muqbil rahimahullaah in his checking of al-Mustadrak that he said this hadeeth is to the standard of Muslim.

Transcribed by Saima Zaher. Download PDF of Lesson 24

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

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Sharhu Sunnah : Lesson 23 : Point 25 (Part C)
Shaykh Fawzan | Dawud Burbank [Audio|English]

(Imaam al-Barbahaaree continued)

Then the best of the people after them are those who accompanied Allaah’s Messenger sallAllaahu `alayhi wa sallam for a day, a month or a year or for less than that or more than that. We supplicate for mercy upon them and we mention their virtues and we withhold from speaking about any slips they made. We do not mention a single one of them except favourably because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam,

“When my Companions are mentioned then withhold.”

Sufyaan ibn `Uyaynah said, “Whoever speaks against the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam with a single word then he is a person following desires.”

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Transcribed Audio:

As-suhbah (Companionship) varies; so from it there was long Companionship and being constantly with the Messenger sallAllaahu `alayhi wa sallam for a long time. Or whoever accompanied him for a short time; however such a person still has the virtue of Companionship even if his Companionship was short in length.

His saying, “We supplicate for mercy for them and we mention their virtues and we withhold from speaking about any slips they made.” Their haqq (right) upon us is that we supplicate for Allaah’s Pleasure upon them, and that we supplicate for Allaah’s Mercy upon them, and that we take them as examples to follow, and that we praise them. And we withhold our tongues from attacking them or a single one of them, or from delving into whatever occurred between them with regard to tribulations and wars; because each one of them was a mujtahid (striving to the best of his ability to attain the Truth). So some of them were a mujtahid (one who strove) and attained what was correct, then he will receive two rewards. And others from them were a mujtahid (one who strove to attain the Truth) but made a mistake, and for him there will be a single reward and the mistake is forgiven. Then also they have tremendous deeds which wipe away whatever occurred from some of them with regard to mistakes.

His saying, “We do not mention anyone of them except favourably…” because they intended the Truth and they strove to attain it; each one of them acted upon his own ijtihaad (striving). So some of them attained what was correct and some of them made a mistake, for which he will be forgiven, and all of them were Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam and we do not enter into what occurred between them.

Carefully reflect upon this aayah,

And those who come after them. (Sooratul-Hashr (59), aayah 10)

Meaning after the Muhaajiroon and the Ansaar.

They say, “O our Lord! Forgive us and our brothers who preceded us upon eemaan and do not place in our hearts any ill-feeling towards those who believed.” (Sooratul-Hashr (59) aayah 10)

And therefore Shaykhul-Islaam ibn Taymiyyah rahimahullaah said in that regard, “From the usool (fundamental principles) of the Ahlus-Sunnah wal-Jamaa`ah is the sincerity, secureness, the soundness of their hearts and their tongues towards the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam.” [01]

‘The soundness of their hearts’; so they do not hate a single one of them. And ‘the sincerity and soundness of their tongues’ means that they do not speak against a single one of them and they do not belittle him. And the Prophet sallAllaahu `alayhi wa sallam said in the authentic hadeeth, “Do not abuse my Companions for, by the One in whose Hand is my soul, if one of you were to spend the like of Mount Uhud in gold in charity, it would not reach the hands full of one of them, nor even a half of it.” [02]

“Do not abuse my Companions,” but then there comes one who is defective in intellect, whose eemaan is shaky, who is following his desires and he speaks against the Companions of the Messenger sallAllaahu `alayhi wa sallam. So this person if he is from the deviant sects then we would not speak at length about him. However, the problem is when he ascribes himself to the Ahlus-Sunnah wal-Jamaa`ah and yet says, “This is from historical verification.” And do you have the duty put upon you of historical verification such that you have to enter into something which you do not know about and which results in dangerous consequences, and such that you cause the people to have doubts about the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam and you provoke the hearts of the people against the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam? So what is obligatory is to withhold about whatever disputes occurred between them.

His saying “because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam, “When my Companions are mentioned then withhold.” [03]

And even more explicit than it is his sallAllaahu `alayhi wa sallam’s saying, “Do not abuse my Companions.”

This is a prohibition of abusing any one of the Companions. So what is obligatory is that we supplicate for mercy for them and that we supplicate for forgiveness for them, acting upon His saying, He the Most High:

And those who come after them, they say, “O our Lord! Forgive us and our brothers who preceded us upon eemaan.” (Sooratul-Hashr (59) aayah10)

And that we withhold our tongues and our pens from speaking against the Companions of the Messenger sallAllaahu `alayhi wa sallam; and that we defend them and we refute whoever belittles a single one of the Companions, and we nullify his saying because it is contrary to the correct `aqeedah (creed and belief), the `aqeedah of Ahlus-Sunnah walJamaa`ah.

And Shaykhul-Islaam says in al-Waasitiyyah, “What is related from them is either not authentic, so that is just lies and reports added with an evil intent; and what is authentic from it, then that person is a mujtahid; one striving to attain the truth. And a mujtahid, if he attains what is correct, then he receives two rewards, and if he makes a mistake then he will still get the one reward. And also they have such virtues that will drown out and cover over whatever occurred from some of them with regard to mistakes. [04]

The Messenger sallAllaahu `alayhi wa sallam said regarding Haatib ibn Abee Balta`ah radiyAllaahu `anhu when he applied his own ijtihaad and he wrote a letter to the people of Makkah, and `Umar radiyAllaahu `anhu said, “Let me strike off the neck of this hypocrite!” So he sallAllaahu `alayhi wa sallam responded, “You do not know O `Umar, perhaps Allaah looked upon the people of Badr and said ‘Do whatever you wish for I have forgiven you.’” [05] This Companion was one of those who was present at Badr.

His saying, “Sufyaan ibn `Uyaynah said, ‘Whoever speaks against the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam with a single word then he is a person following desires.’’’ Because no-one speaks against them except a person of desires and one who is trying to render the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam open to attack.

What is obligatory towards the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam is to have love and respect and honour for them, and to recognise their value, and to take them as a role model to follow because they are the best of generations, and because they saw the Prophet sallAllaahu `alayhi wa sallam and they believed in him, and they accompanied him and they aided him and they fought jihaad along with him, and they carried the knowledge from him. So they are the most excellent ones of this nation. Indeed, they are the most excellent ones of the whole of the creation after the Prophets because Allaah specifically chose them for Companionship of His Prophet Muhammad sallAllaahu `alayhi wa sallam, the last of the Prophets and the most excellent one of the Messengers. So no-one attacks them except one who has in his heart ghill (ill-feeling) and hiqd (hidden hatred) towards Islaam. So he does not attack them because of their persons; rather, he will only attack them because of what they did with regard to aiding this Religion and conveying it faithfully to mankind.

So the one who attacks them is only attacking on that account, because he has hidden hatred towards Islaam and feelings of vengeance towards Islaam, so he seeks to use this means to vent his anger, in order to sever the link of this nation with its Prophet Muhammad sallAllaahu `alayhi wa sallam; because they (Companions) are the intermediary between us and between the Messenger sallAllaahu `alayhi wa sallam. So, this is the intent of those who attack them And therefore when He mentioned the Muhaajireen and the Ansaar in Sooratul-Hashr, He said;

And those who come after them, they say, “O our Lord! Forgive us and our brothers who preceded us upon eemaan and do not place any ill-feeling in our hearts towards those who believed. (Sooratul-Hashr (59) aayah 10)

So this shows that those who attack them, or a single one of them, then it is just on account of ghill (ill-feeling), which he finds in his heart against them. And therefore Sufyaan ibn `Uyaynah, the great imaam, said, “Whoever speaks against the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam with a single word, then he is a person following desires.”

Al-Hawaa (Desires) is what leads him to do this, and the desire is their hatred and their malice towards them. So therefore you’ll find the worst of the people are those who make attacks upon the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam, and they have been exposed by their lies and by being made hated amongst the people. So no-one will see one of them except that he will have strong dislike for him because Allaah has placed hatred for them upon the earth. So no-one will see one of those who has hatred towards the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam except that he will find himself having hatred towards them and loathing of them.

This will not harm the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam and it will not harm Islaam. So the Companions, their worth and their reward is fully intact for them; and Islaam will persist and will be victorious, and all praise is for Allaah, and those people they only harm themselves. However, fear is for those people who read their books from those who do not have knowledge, so that something falls into his self against the Companions of Allah’s Messenger sallAllaahu `alayhi wa sallam and he is affected by that. So how many of the sons of the Muslims have fallen prey to this on account of reading the books of those people? Because if he reads them, then he will be affected by them and he will find himself having some hatred towards the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam, or at the very least their value with him will be diminished and they will decrease in his estimation.

So this is what is to be feared for the youth of the Muslims and for those who are not firmly established with knowledge, that they will be influenced by these books which attack the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam, especially since they are propagated now and they are embellished and they are brought out in the finest form with regard to printing and binding and they are promoted at book fairs. So they find that as an opportunity for them to spread and circulate attacks upon the Companions of Allaah’s Messenger (sallAllaahu `alayhi wa sallam).

And there is no doubt that an attack upon the Companions of Allaah’s Messenger (sallAllaahu `alayhi wa sallam) is an attack upon the Messenger sallAllaahu `alayhi wa sallam; for how could his Companions have been from those people when they describe them with the evil characteristics that they give to them? So this is indeed is an attack upon the Messenger sallAllaahu `alayhi wa sallam.

And also it is a denial of the Book of Allaah, for Allaah praised the Companions in the tremendous Qur·aan in a number of aayahs, from them His Saying, He, the Most High:

And the first and foremost ones from the Muhaajiroon and the Ansaar and those who followed them upon good, Allaah is pleased with them and they are pleased with Him; and He has prepared for them gardens beneath which rivers flow; they will dwell therein forever. That is a tremendous success. (Sooratut-Towbah (9) aayah 100)

He, the Most High, said:

Allaah was pleased with those believers when they gave the pledge beneath the tree. So He knew what was in their hearts and therefore He sent down tranquility upon them and He rewarded them with a victory close at hand and with plentiful booty for them to take. (Sooratul-Fat.h (48) aayahs 18-19)

And He, the Most High, said:

Muhammad is the Messenger of Allaah. And those who are with him are stern against the disbelievers, merciful amongst themselves. You will see them bowing and prostrating, seeking Bounty from Allaah and His Pleasure. Their sign is upon their faces from the effect of prostration. That was their example in the Towraat. (Sooratul-Fat.h (48) aayah 29)

Meaning: That was their description in the Towraat. So they are mentioned in the Towraat, just as their Prophet Muhammad sallAllaahu `alayhi wa sallam was mentioned.

And their description in the Injeel
(Sooratul-Fat.h (48) aayah 29)

that which came down to `Eesaa,

(Their description in the Injeel) is that of a plant which puts forth a side shoot so that it strengthens it and it grows strong and stands straight upon its stalk. It delights the sowers; so that Allaah, through them, enrages the disbelievers. (Sooratul-Fat.h (48) aayah 29)

So this shows that no one feels rage towards the Companions of Allaah’s Messenger and no-one hates them except for a disbeliever, because of His Saying, He, the Most High:

So that Allaah causes the disbelievers to be enraged at them. (Sooratul-Fat.h (48) aayah 29)

So this is a sign of kufr (disbelief). So having hatred towards the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam is disbelief and nifaaq (hypocrisy), and Allaah’s refuge is sought.

His saying, “(Whoever speaks against the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam) with a single word then he is a follower of desires.” Meaning if he speaks in belittlement of the Companions with a single word then he is a person of desires.

So if this is the case on account of a single word then how about a person who writes whole books in abuse of them and in maligning/speaking ill of them, and seeks out places where they could have erred and seeks to inflate their seriousness? How about this; if that is the case when a person who speaks a single word against the Companions of Allaah’s Messenger (sallAllaahu `alayhi wa sallam), that he is a person who is a follower of desires, meaning he follows his desires? Because he does not speak except for some desire which he has in his soul and because of his having hatred towards the Companions of Allaah’s Messenger (sallAllaahu `alayhi wa sallam).

Footnotes:

[01] Al-`Aqeedatul-Waasitiyyah p.40

[02] Reported by al-Bukhaariyy (no. 3673) and reported by Muslim (no. 2541) from a hadeeth of Aboo Sa`eed al-Khudriyy radiyAllaahu `anhu.

[03] Reported by at-Tabaraaniyy in al-Mu`jamul-Kabeer and Aboo Nu`aym in Hilyatul-Owliyaa· as a hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu and al-Haafiz al-`Iraaqiyy said in his Takhreejul-Ihyaa·, “Reported by at-Tabaraaniyy as a hadeeth of Ibn Mas`ood with a hasan (good) chain of narration.”

Translator’s side point: Shaykh al-Albaaniyy declared it saheeh (authentic) due to its supports in AsSaheehah (no. 34).

[04] Al-`Aqeedatul-Waasitiyyah p.40

[05] Reported by al-Bukhaariyy (no. 3007) and reported by Muslim as (no. 2494) as a hadeeth of `Aliyy radiyAllaahu `anhu.

Transcribed by Saima Zaher. Download PDF of Lesson 23

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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The Best of the Companions after the Khulafaa – Sharhu Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 22 : Point 25 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

(Imaam al-Barbahaaree continued)

Then the most excellent of the people after them were: `Aliyy and Talhah and AzZubayr and Sa`d ibn Abee Waqqaas and Sa`eed ibn Zayd and `Abdur-Rahmaan ibn `Owf and Aboo `Ubaydah `Aamir ibnul-Jarraah. And all of them were suitable to be the khaleefah.

Then the most excellent of the people after them were the rest of the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam, the first generation amongst whom he was sent, the first Muhaajiroon and the Ansaar; and they are those who prayed towards the two qiblahs (directions of Prayer).

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Transcribed Audio:

Meaning the most excellent of the Companions after the three khulafaa are the rest of those ten who were given the glad tidings of Paradise, and they are those whom the author mentioned.

His saying, “All of them were suitable to be the khaleefah” – meaning the people of the shoorah (council) whom `Umar radiyAllaahu `anhu entrusted with choosing the next khaleefah after him. Because `Umar, when he was dying, appointed a council to choose the caliph so that the matter would rest with those who remained. Because each one of them was fitting to be a khaleefah, so he referred the affair to them, and they chose `Uthmaan radiyAllaahu `anhu.

His saying, “The first generation,” from the most excellent generations, and they were the generation in which the Messenger sallAllaahu `alayhi wa sallam was sent and they believed in him.

And the word al-as.haab (Companions) is the plural of sahaabiyyun; and a sahaabiyy (a Companion) is whoever met the Prophet sallAllaahu `alayhi wa sallam as a believer in him and he died upon that.

• So a person who believed in the Prophet sallAllaahu `alayhi wa sallam but he did not meet him, then he is not a Companion such as an-Najjaashiyy [07] (the King of Abyssinia). He is counted as being from the taabi`een, the Successors.

• As for one who met him but did not believe in him then he is not a Companion because the mushrikeen (people of shirk) and the disbelievers met the Prophet sallAllaahu `alayhi wa sallam but they did not believe in him.

• And a person who met him and believed in him but then left Islaam then his Companionship is annulled/rendered null and void if he dies upon apostasy. As for if he repented, then Allaah accepted his repentance and his Companionship is restored.

And therefore al-Haafiz ibn Hajar rahimahullaah, in his book an-Nukhbah [08], said, in definition of a Companion, “(He is) whoever met the Prophet sallAllaahu `alayhi wa sallam whilst believing in him and he died upon that, even if apostasy occurred in between (his meeting the Prophet sallAllaahu `alayhi wa sallam and his dying), in the correct saying.” [09] Meaning in the most correct of the two sayings of the scholars. The second saying is that it abolishes his Companionship even if he repents because apostasy renders deeds which are before it null and void.

His saying “The first generation, those amongst whom he was sent amongst the first Muhaajiroon and the Ansaar and they are those who prayed towards the two qiblahs.” The Muhaajiroon (those who emigrated from Makkah) have precedence in mention over the Ansaar, so this shows that the Muhaajiroon have greater excellence through the excellence of performing hijrah (migration) in the cause of Allaah, the Mighty and Majestic, because they left their homelands and their wealth. And Allaah, the Majestic and Most High, mentions the Muhaajiroon before the Ansaar in many aayahs just as He, the Most High, said:

And the first and foremost ones from the Muhaajiroon and the Ansaar. (Sooratut-Towbah (9), aayah100)

For the poor and needy ones from the Muhaajireen, those who were forced out from their homes and their wealth; they left seeking the bounty from Allaah and His pleasure and they aid the Religion of Allaah and His Messenger. They are the true ones. (Sooratul-Hashr (59), aayah 8)

Up until His saying:

And also those who resided before them in al-Madeenah and believed. (Sooratul-Hashr (59), aayah 9)

Meaning the Ansaar. So He gives precedence to a mention of the Muhaajireen over the Ansaar.

Allaah certainly guided the Prophet and the Muhaajiroon and the Ansaar to turn to Him. (Sooratut-Towbah (9), aayah117)

This shows that the Muhaajiroon have greater excellence than the Ansaar. And Ansaar is the plural of Ansaariyy, and they are believers from (the tribes of) Ows and Khazraj, the people of Madeenah, those who gave the pledge to the Messenger sallAllaahu `alayhi wa sallam at al-`Aqabah. He (sallAllaahu `alayhi wa sallam) migrated to them and they aided him and supported him and sheltered him and sheltered the Companions radiyAllaahu `anhum along with him. He, the Most High, said with regard to them, the Ansaar:

And those who resided in al-Madeenah before them and believed, they love those who emigrate to them and they do not find in their chests any resentment on account of what they had been given and they give precedence to them over themselves even though they themselves were in need. And whoever is saved from the avarice of his self then they are the successful ones. (Sooratul-Hashr (59), aayah 9)

To begin with they were called al-Ows wal-Khazraj (the tribes of Ows and Khazraj). Then when they gave the pledge to the Messenger sallAllaahu `alayhi wa sallam to aid him (nusrah), he called them al-Ansaar (the aiders or the helpers), meaning the aiders of the Messenger sallAllaahu `alayhi wa sallam.

Footnotes:

[07] Translator’s side point: He lived in the time of the Prophet but he was in a separate land. He heard about the Prophet sallAllaahu `alayhi wa sallam and he believed in him but he was not able to get to him and meet him.

[08] Translator’s side point: a book regarding sciences of hadeeth

[09] Nukhbatul-Fikr with the explanation Mullaa `Aliyy al-Qaaree

Transcribed by Saima Zaher. Download PDF of Lesson 22

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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The Best of this Ummah and all Umam after the Prophets is Aboo Bakr then `Umar then `Uthmaan – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 22 : Point 25 (Part A)
Shaykh Fawzan | Dawud Burbank [Audio|English]

And the most excellent one of this nation and of all nations after the Prophets [01] salawaatullaahi `alayhim ajma`een is Aboo Bakr then `Umar then `Uthmaan. This is what is reported to us from Ibn `Umar that he said, “We used to say whilst Allaah’s Messenger sallAllaahu `alayhi wa sallam was amongst us that the best of the people after Allaah’s Messenger sallAllaahu `alayhi wa sallam is Aboo Bakr and `Umar and `Uthmaan and the Prophet sallAllaahu `alayhi wa sallam would hear that and he would not criticise it.” [02]

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Transcribed Audio:

The most excellent generation is the generation in which Allaah’s Messenger sallAllaahu `alayhi wa sallam was raised, then those who followed them, then those who followed them. And they are al-quroon al-mufaddalah (the most excellent generations).

And the most excellent ones from the most excellent generations were: the sahaabah (Companions) radiyAllaahu `anhum. Then the Companions themselves, they vary in degree of excellence. And the most excellent of them was Aboo Bakr as-Siddeeq, the one who believed in him when he first came (as a Messenger). He supported him and defended him and he spent from his money to help him, and he would accompany him until his death. Then he became the khaleefah (caliph) after him and he fulfilled this role in the best way, and Allaah established the Religion through him after the feet of the people had been shaken by the death of the Messenger sallAllaahu `alayhi wa sallam. So Allaah made him as firm as the mountains so that the nation became firm on account of him, and He rebutted the apostates through him and the disbelievers, and he consolidated Islaam after the passing away of the Messenger sallAllaahu `alayhi wa sallam. Then he passed away and he was buried along with the Messenger sallAllaahu `alayhi wa sallam. So he was his Companion in life and in death and he was his companion in the cave.

He the Most High said:

When the two of them were in the cave, when he said to his companion, do not grieve, Allaah is with us. (Sooratut-Towbah (9), aayah 40)

So he is the most excellent one of the nation. Then he is followed by `Umar ibn alKhattaab radiyAllaahu `anhu, the second of the khulafaa·; then he is followed by `Uthmaan radiyAllaahu `anhu; then he is followed by `Aliyy radiyAllaahu `anhu. They are the four Rightly Guided Khulafaa·, may Allaah be pleased with them and cause them to be pleased.

Then the rest of the ten most excellent ones about whom it was testified that they will be in Paradise. And they are the four Rightly Guided Khulafaa· and Sa`d ibn Abee Waqqaas, Sa`eed ibn Zayd ibn `Amr ibn Nufayl and Talhah ibn `Ubaydillaah and AzZubayr ibn `Awwaam and Aboo `Ubaydah `Aamir ibnul-Jarraah and `Abdur-Rahmaan ibn `Owf. So they are the ten who are promised Paradise. The Messenger sallAllaahu `alayhi wa sallam bore witness for them of Paradise, so they are the most excellent ones from the Companions.

The Prophet sallAllaahu `alayhi wa sallam said,

“Aboo Bakr will be in Paradise and `Umar will be in Paradise and `Aliyy will be in Paradise and `Uthmaan will be in Paradise and Talhah will be in Paradise and AzZubayr will be in Paradise and `Abdur-Rahmaan ibn `Owf will be in Paradise and Sa`d ibn Abee Waqqaas will be in Paradise and Sa`eed ibn Zayd ibn `Amr ibn Nufayl will be in Paradise and Aboo `Ubaydah ibnul-Jarraah will be in Paradise.’’ [03]

Then after them: those who were the people of the Battle of Badr, then those who were present at the Bay`atur-Ridwaan (the ‘pledge of those who earned Allaah’s pleasure’) from the Muhaajireen and the Ansaar [04], then those who accepted Islaam and performed the hijrah before the Conquest, they are more excellent than those who accepted Islaam and migrated after the Conquest. So they vary in degree of excellence radiyAllaahu `anhum in accordance with their precedence in accepting Islaam and with their position in Islaam. And they (all of the Companions) have the general virtue which cannot be reached by anyone else, and it is as-suhbah (Companionship) to Allaah’s Messenger sallAllaahu `alayhi wa sallam and al-hijrah (to perform the emigration). And the Muhaajiroon (those who were in Makkah and then they emigrated to al-Madeenah) they are more excellent than the Ansaar (the Muslims of al-Madeenah). This is a virtue which is general to all of them (Companionship); no-one who came after them can reach it. So they are the most excellent of the generations and the best of the generations, may Allaah be pleased with them and may He cause them to be pleased.

So whoever attacks them or hates them then he is a disbeliever in Allaah, because Allaah has extolled them, Allaah has praised them and chose them for Companionship of His Prophet Muhammad sallAllaahu `alayhi wa sallam. So the person who makes an attack upon the Companions or declares them to be disbelievers or belittles them is a disbeliever in Allaah, the Mighty and Majestic, denying the truth of Allaah and His Messenger; because Allaah, the Most High, said:

And the first and foremost [in believing in Allaah and His Messenger] from the Muhaajiroon (emigrants) and Ansaar (helpers) and those who followed them exactly [in faith and in emigrating, seeking His Pleasure], Allaah is pleased with all of them, and they are pleased with Him. (Sooratut-Towbah (9), aayah 100)

Indeed, Allaah was pleased with the believers when they gave their bay’ah (pledge) to you (O Muhammad) under the tree. (Sooratul-Fat.h (48), aayah 18)

His saying, “This is what is reported to us from Ibn `Umar that he said, ‘We used to say whilst Allaah’s Messenger sallAllaahu `alayhi wa sallam was amongst us that the best of the people after Allaah’s Messenger sallAllaahu `alayhi wa sallam is Aboo Bakr and `Umar and then `Uthmaan.’” [05]

As for Aboo Bakr and `Umar then this is ijmaa` (consensus) about that. As for the level of excellence between `Uthmaan and `Aliyy then that is a point of disagreement. Some of them preferred `Uthmaan and some of them preferred `Aliyy radiyAllaahu ta`aalaa `anhumaa wa ardaahumaa (may Allaah be pleased with both of them and cause them to be pleased). But as for Aboo Bakr and `Umar then these two are the most excellent of this nation by consensus, ijmaa` of the Muslims; this is with regard to virtue. As for with regard to the khilaafah (Caliphate) then there has to be this (correct) order: Aboo Bakr and then `Umar and then `Uthmaan and then `Aliyy. So whoever accuses the khilaafah (Caliphate) of one of them then he is astray (daal).

Shaykhul-Islaam (Ibn Taymiyyah) said in al-Waasitiyyah: “Whoever attacks the khilaafah of one of those then he is more astray than a domesticated donkey,” because he has gone against the ijmaa’ (consensus) of the Muslims. Because the Muslims agreed in consensus upon giving precedence to Aboo Bakr for the khilaafah, then upon giving precedence to `Umar after him, then to `Uthmaan and then to `Aliyy. So a person who gives precedence to `Aliyy and says he had more right to the khilaafah even than Aboo Bakr, and who says that khilaafah after the Messenger sallAllaahu `alayhi wa sallam should have gone to `Aliyy because he was the appointed successor of the Messenger and he was the real khaleefah but Aboo Bakr and the Companions, they wronged him and seized the khilaafah from him, this is to declare the whole nation astray – and Allaah’s refuge is sought – and it is contrary to the texts which occur with regard to the order of those khulafaa·.

So the order with regard to the khilaafah is a point of ijmaa` (consensus), but as for the order with regard to superiority between `Aliyy and `Uthmaan, that is a point of disagreement. And what is correct is that `Uthmaan was more excellent because the Companions, and amongst them was `Aliyy radiyAllaahu `anhu, they chose him as a khaleefah; they chose `Uthmaan as a khaleefah to succeed Allaah’s Messenger sallAllaahu `alayhi wa sallam. And `Aliyy was present and the Companions chose `Uthmaan. The fact that the Companions chose `Uthmaan is a proof that he was more excellent. `Abdur-Rahmaan ibn `Owf said “I saw that the people do not take anyone else as being the equal of ‘Uthmaan (after passing away of Umar radiyAllaahu `anhu) .” [06] So this shows he was more excellent.

Footnotes:

[01] Translator’s side point: There is a slightly different wording in some of the editions. Some versions have: “The best of this nation after the passing away of its Prophet.”

[02] Translator’s side point: This statement is reported by al-Bukhaariyy (no. 3,655 and 3,698) reported from Ibn `Umar radiyAllaahu `anhumaa.

[03] This is reported by Imaam Ahmad in his Musnad and At-Tirmithiyy in his Sunan and Ibn Hibbaan in his Saheeh and by others.

Translator’s side point: This hadeeth was declared Saheeh (authentic) by Shaykh al-Albaaniyy in his checking of al-Mishkaat (no. 6109 and 6110).

[04] Translator’s side point: The Bay`atur-Ridwaan happened in the 11th month Thul-Qa`dah of the 6th year

[05] Reported by al-Bukhaariyy (no. 3698) as a narration of Ibn `Umar radiyAllaahu `anhumaa.

[06] Reported by al-Bukhaariyy in his Saheeh (no. 7207) from al-Miswar ibn Makhrama radiyAllaahu `anhu

Transcribed by Saima Zaher. Download PDF of Lesson 22

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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Eeman is belief of the heart, expression upon the tongue & action upon the limbs. It increases & decreases – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 21 : Point 24
Shaykh Fawzan | Dawud Burbank [Audio|English]

And to have faith that eemaan is speech and action and intention and acting correctly. It increases and decreases. It increases as Allaah wishes and it can decrease until nothing remains of it.

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Transcribed Audio:

Al-eemaan in the language means at-tasdeequl- jaazim (definite affirmation) which is accompanied by faith and not affected by doubt. So it is said aamana lahu – meaning, ‘he believed him’.

You will not believe us
(Soorah Yoosuf (12), aayah 17)

Meaning: you will not believe us.

And Loot believed in him
(Sooratul-`Ankaboot (29), aayah 26)

He believed his paternal uncle Ibraaheem `alayhis-salaatu was-salaam.

As for eemaan (true faith) in the legislation then it is: belief of the heart and expression upon the tongue and action upon the limbs. It increases with obedience and it decreases with disobedience. It will not be eemaan except with these things combined.

So whoever believes with his heart, but does not believe with his tongue, then he will not be a believer. Because Allaah, the Majestic and Most High, said with regard to the disbelievers:

We know that what they say grieves you, however they do not hold you to be a liar, but rather the wrongdoers just outwardly reject Allaah’s signs. (Sooratul-An`aam (6), aayah 33)

And He said with regard to Fir`own:

And you know that no one sent down these signs except for the Lord of the heavens and the earth. (Sooratul-Israa· (17), aayah 102)

And He, the Majestic and Most High, said about the disbelievers who denied His signs:

And they denied them outwardly but they were certain of them in themselves, doing so as a result of their wrongdoing and haughtiness. (Sooratun-Naml (27), aayah 14)

So believing in the heart will not suffice, as is said by the Murji·ah; and it is not eemaan. And likewise eemaan upon the tongue also will not suffice, because this is the eemaan of the hypocrites, the munaafiqeen.

They (the hypocrites) say upon their tongues that which is not in their hearts (Sooratul-Fat.h (48), aayah 11)

And having belief in the heart and speech upon the tongue, these two will not suffice also, as is said by some of the Murji·ah. This is not sufficient. There must be action upon the limbs. So the person who believes in his heart and upon his tongue, however he does not pray ever, and nor does he fast, nor does he perform the obligatory Hajj, nor does he do any action from the actions at all, this is a disbeliever. Even if he believes upon his tongue and speaks (upon his tongue) and has belief in his heart and bears witness to that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. But however his leaving off action without any excuse, this will not make him a believer. Unless it is the case that he has left off action due to an excuse, such as a person who has been forced, or a person who forgets, or a person who is ignorant; and likewise the person who enters into Islaam and is not able to act, such that he accepts Islaam and then he dies in that condition. Then this person, his lack of action is not counted against him, because he was not able to act. And likewise the mentally handicapped; this person is not able to act. But as for the person who is able to act but he abandons it altogether, then he is not a Mu·min (not a believer).

Some of them add to the definition of eemaan, just as the author mentioned, a fourth matter: ‘following the Sunnah’. And they say eemaan is speech and belief and action and Sunnah, meaning, following the Sunnah, excluding by that the innovators, those who do not act upon the Sunnah, rather they only act upon newly introduced affairs. And this was mentioned by the author here in his saying, “and intention and acting correctly,” meaning acting upon the Sunnah. As for the person who does actions wrongly, acting upon innovations and false superstitions and newly introduced affairs, then he will not be a believer. [05]

‘And it increases through obedience.’ This is from the completion of the definition, that eemaan increases through obedience. And this is clear in the Qur·aan.

And Allaah increases those who are guided in guidance
(Sooratul-Maryam (19), aayah 76)

And when His ayaahs are recited to them, it increases them in eemaan
(Sooratul-Anfaal (8), aayah 2)

And so that those who believe can increase in eemaan
(Sooratul-Muddaththir (74), aayah 31)

This clearly shows that eemaan increases through obedience.

‘And it decreases through sin/disobedience to Allaah’. Because something which can increase, then it can also decrease. And also there occurs in the hadeeth that the person who does not refuse an evil with his heart, then there is no eemaan even to the level of a mustard seed beyond that.6 So this shows that eemaan can become so weak that it becomes like a mustard seed. And there occurs in the authentic hadeeth that there will come out from the Fire whoever has in his heart the slightest slightest mustard seed of eemaan. [07] So this proves that eemaan can become weak, until it is just like a mustard seed. And He the Most High said:

On that day they were closer to disbelief than they were to eemaan (Soorah Aali `Imraan (3), aayah 167)

With them their eemaan was weak, and it was closer to disbelief. So this shows that the eemaan can be so weak to the extent that a person can become closer to disbelief. And Allaah’s refuge is sought.

This is the meaning of his saying, “and it can decrease until nothing remains of it.” It can decrease until nothing remains from it. There may remain from it the amount of a mustard seed. And this will benefit the person on the Day of Resurrection. He will exit the Fire with it. And if there does not remain even a mustard seed, then he will be from the people of the Fire, those who will remain forever in it.

Footnotes:

[05] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said about this point (where Imaam al-Barbahaaree said that eemaan is: speech and action and niyyah [intention]), “ ‘Speech and action and belief’ and that is what the author rahimahullaah meant by his saying “and niyyah”, intention. So what is intended by niyyah is belief and attestation.”

[06] Reported by Muslim in his Saheeh as a hadeeth of `Abdullaahj

[07] Reported by al-Bukhaaree (no. 6565) and Muslim (no. 193) as a hadeeth of Anas radiyAllaahu `anhu

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
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Eemaan in the descent of Eesaa ibn Maryam – Sharhu Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 21 : Point 23
Shaykh Fawzan | Dawud Burbank [Audio|English]

And to have eemaan in the descent of `Eesaa ibn Maryam `alayhis-salaam. He will descend and he will kill the Dajjaal. He will marry and he will pray behind the one who will be in authority from the family of Muhammad sallAllaahu `alayhi wa sallam. And he will die and the Muslims will bury him.

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Transcribed Audio:

His saying, “And to have eemaan in the descent of `Eesaa ibn Maryam `alayhissalaatu was-salaam (may Allaah extol him and grant him peace and security).”

And he will be from the major signs of the hour.

His ‘descent’, meaning from heaven, because Allaah raised him up when the Jews wanted to kill him. And they came to him to kill him and to crucify him, and they entered upon him. Allaah raised him up from amongst them, whilst they were not aware, and he caused another man to look like him. So they killed that man thinking that it was the Messiah, and it was not him. He the Most High said:

And they did not kill him and they did not crucify him but it was made to appear so to them (Sooratun-Nisaa· (4), aayah 157)

So Allaah caused this man to resemble him. It is said that this man was the one who guided them to him, so therefore Allaah punished him. Or it is said that he was from the followers of `Eesaa from the disciples, that `Eesaa `alayhis-salaam said to him, “You shall be given my appearance and Paradise shall be for you.” So the man had patience and he accepted this resemblance and being killed and being crucified, because he wanted Paradise through that.

His saying that, “He will descend and he will kill the Dajjaal.” He will kill the Dajjaal at the gate of Ludd. And it, Ludd, is a well-known place. `Eesaa ibn Maryam `alayhissalaam will chase the Dajjaal. When he (the Dajjaal) sees him, he will dissolve away, just as salt dissolves in water. Then he will draw close to him and strike him with his spear and kill him.

His saying, “And he will marry and he will pray behind the one in authority from the family of Muhammad sallAllaahu `alayhi wa sallam”.

His saying, “And he will marry,” this occurs in some reports, however it is not established. [01]

As for the fact that he will pray behind the Mahdee then this is established. The Mahdee will ask him to lead the Muslims in Prayer because he will descend at the time of the Fajr prayer. And the Muslims will be gathered for the prayer. So the Mahdee will request from him that he should lead the Muslims in prayer. So the Messiah will say, “No some of you are Imaams for the rest.” [02] So he will pray behind the Mahdee.

And the one in charge he is the Mahdee. (His name will be) Muhammad ibn ` Abdillaah (Muhammad the son of `Abdullaah). His name will be the same as the Messenger sallAllaahu `alayhi wa sallam and the name of his father will be the like the name of the father of the Messenger. And he will be of the family (descendants) of al-Hassan ibn `Alee radiyAllaahu `anhumaa. They (the People of Knowledge) said, the wisdom, and Allaah knows best, is that al-Hasan radiyAllaahu `anhu, when he stepped down from the Khilaafah in favour of Mu`aawiyah in order to preserve the blood of the Muslims, then because of this, Allaah honoured him and made the Mahdee from his descendants.

His saying, “And he will die and the Muslims will bury him.” This is in the Qur’aan. He, the Most High, said:

There is not anyone from the people of the Book except that he will believe in him before his (`Eesaa’s [03] ) death. (Sooratun-Nisaa· (4), aayah 159)

So he will die, just as the rest of mankind die.

And We did not grant everlasting life to any human before you. So if you die, will they then live forever? (Sooratul-Anbiyaa· (21), aayah 34)

So he will die `alayhis-salaatu was-salaam at the end of the life which Allaah has written for him. And the Muslims will bury him, just as they bury their dead. [04]

Footnotes:

[01] This is related from Ibn `Abbaas. Refer to Fat.hul-Baari and `Umdatul-Qaari (Translator’s Note: two of the explanations of al-Bukhaaree).

Translator’s side point: Ibnul-Jowzee mentions such a report in al-`Ilal al-Mutanaahiyah, he mentions as a narration of `Abdullaah ibn `Amr as a hadeeth with regard to `Eesaa coming down and getting married. And Ibnul-Jowzee said, “This hadeeth is not authentic.” And Shaykh al-Albaanee said the same about this report in ad-Da`eefah (no. 6562) that this report is munkar, meaning weak/contradictory to what is authentic.

The wording of that report is, that “Eesaa ibn Maryam will descend to the earth and he will marry and he will have offspring and he will remain for forty-five years. Then he will die and he will be buried along with me in my grave. So I and `Eesaa ibn Maryam will get up from one grave in between Aboo Bakr and `Umar.”

[02] Reported by Muslim in his Saheeh from the hadeeth of Jaabir with the wording: So `Eesaa will descend and their leader will say, “Come and lead us in prayer.” So he will say, “No, some of you (or one of you) will lead the others in Prayer as an honour from Allaah upon this nation.”

[03] Translator’s side point: As is authentic from Ibn `Abbaas radiyAllaahu `anhumaa, meaning before the death of `Eesaa ibn Maryam `alayhis-salaam.

[04] Translator’s side point: A hadeeth which mentions that is reported by Aboo Daawood (no. 4324), a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam said, “There is not between me and him (`Eesaa ibn Maryam) a Prophet; and he will descend…” the hadeeth. At the end of the hadeeth there occurs: “And he will destroy the Maseehud-Dajjaal. And he will remain upon the earth for forty years. Then he will die and the Muslims will pray over him.” (pray funeral prayer over him)” Shaykh al-Albaanee said about this hadeeth, “Saheeh.”

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]

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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).

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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
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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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