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Paradise and Hellfire are true and are already Created. They will never pass away – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 20 : Point 21
Shaykh Fawzan | Dawud Burbank [Audio|English]

And to have eemaan that Paradise, al-Jannah, is true and the Fire, an-Naar, is true and that they are already created. The Paradise is in the seventh heaven and its ceiling is the Throne, al-`Arsh, and the Fire is beneath the seventh earth, the lowest one; and they are both already created. Allaah, the Most High, knew the number of the people of Paradise and who will enter it and the number of the people of the Fire and who will enter it. They will never pass away. They will both last along with Allaah always, for ever and ever. And Aadam `alayhis-salaam was in the everlasting created Paradise, and he was removed from it after he disobeyed Allaah, the Mighty and Majestic.

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Transcribed Audio:

From the pillars of eemaan is to have eemaan in the Last Day with everything within it. And from that which will be within the Last Day is Paradise and the Fire, and they are the abode of recompense. So the true believers will be in Paradise which was prepared for the people of taqwaa, people who were fearful of Allaah and were dutiful to Him.And the disbelievers will be in the Fire which was prepared for the disbelievers. So these two are the abode of recompense; and this world is the abode of action with no recompense in it. So the Hereafter is the abode of recompense, and there is no action in that.

So whoever does not believe in Paradise and the Fire then he is a kaafir, a disbeliever, since it is essential that eemaan includes everything that is authentic with regard to the Last Day, and from that is the Paradise and the Fire. This is mentioned in the Qur’aan in different places. So the person who disbelieves in them or who explains them away, such as the Qaraamitah and the Baatiniyyah who explain them away, then they are disbelievers in Allaah, the Mighty and Majestic.

So there must be eemaan in the Paradise and the Fire and that they are two real abodes; an abode for the people who were dutiful to Allaah and an abode for the disbelievers.

And these two will remain and they are present now, they are already created now, and they will remain and not pass away. He, the Most High, said with regard to the Paradise:

It is already prepared for those who are dutiful to Allaah.
(Soorah Aali `Imraan (3), aayah 133)

And He said with regard to the Fire:

Already prepared for the disbelievers
(Soorah Aali `Imraan (3), aayah 131)

The word ‘prepared‘, is a proof that it is already present and prepared, and it does not mean that it will be created later on, with the evidence that the Prophet sallAllaahu `alayhi wa sallam mentions some things which prove that Paradise and the Fire are already present. From them is his saying sallAllaahu `alayhi wa sallam,

“The severity of the summertime heat is from the breathing out of the Hellfire.” [01]

And he said with regard to the severity of cold in the winter,

“Allaah has given two breaths to the Hellfire: a breath in the summertime and that is the hottest that you experience, and a breath in the wintertime and that is the severity of the cold. So that is from the coldness of the Hellfire.” [02]

So this proves that they are both already present. And Paradise, likewise, is present. Allaah has already prepared it for the people of taqwaa (the dutiful ones). And He has appointed angels over both of them. And there occurs in a hadeeth of `Ubaadah ibn asSaamit radiyAllaahu `anhu that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“Whoever bears witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and that `Eesaa is the slave of Allaah and His Messenger, and a soul created by means of His word which He sent to Maryam, and a soul created by Him, and that Paradise is true, and the Fire is true, then Allaah will enter him into Paradise whatever his deeds were.” [03]

The witness for the topic here is in his saying,

“…and that Paradise is true and the Fire is true…”

And in the initial supplication of the Prophet sallAllaahu `alayhi wa sallam that he made in the night prayer, that he would say,

“The meeting with you is true, and your promise is true, and Paradise is true, and the Fire is true.” [04]

His saying, “and they are both already created”. Meaning, they are already created now. [05]

His saying, “Paradise, al-Jannah (literally the garden), is in the seventh heaven and its ceiling is the `Arsh, the Throne,” This is authentic in the hadeeth,

“In Paradise there are a hundred levels Allaah has prepared for those who fight Jihaad in Allaah’s cause. Between each of the two levels is the like of what is between the heaven and the earth. So if you ask of Allaah, then ask Him of al-Firdows, for it is the centre of Paradise and the highest part of Paradise. And above it is the Throne of the Most Merciful. And from it flow the rivers of Paradise”. [06]

This proves that Paradise is in heaven, in the highest of the heavens, `illeeyeen. He, the Most High, said:

But no, the book of the righteous is certainly in `illeeyeen (the highest [seventh] heaven) (Sooratul-Mutaffifeen (83), aayah 18)

The highest thing. And the Fire is in the lowest of the low places. He Most High said,

But no, the book of the wicked ones is certainly in sijjeen (the lowest of the seven earths). And what will explain to you what sijjeen is. (Sooratul-Mutaffifeen (83), aayahs 7-8)

His saying, “Allaah always knew the number of the people of Paradise and who will enter it.” Allaah, the Majestic and Most High, knew everything with His Eternal Knowledge. And from that is that He knew the people of Paradise and who will enter it. And He knew the people of the Fire and who will enter it. Nothing escapes His Knowledge, He the Perfect and Most High. He knew everything and He wrote it down in the Preserved Tablet.

His saying, “These two will never pass away.” Paradise and the Fire are two abodes that will remain and will never pass away. And this contains a refutation of those who think that the Paradise and the Fire will pass away, and who say, “So that nothing will share along with Allaah in remaining always.” And they are those who deny there having being continuous existence in the past and continuous existence in the future out of ignorance from them. And we say, there is indeed a difference between Allaah’s Remaining Forever and the remaining forever of Paradise and the Fire. The Remaining Forever of Allaah, the Majestic and Most High, is as befits Him. It is an Attribute from His Attributes, He, the Majestic and Most High. But as for the remaining of the Paradise and of the Fire then it is that Allaah will cause them to remain, and that Allaah, the Perfect and Most High, creates. So it is a remaining forever that is earned (given to them). Allaah, the Majestic and Most High, He is the One Who gives it ‘remaining forever’. But as for Allaah, the Majestic and Most High, then His Eternity and His Remaining Forever is an Attribute from His Attributes, sifatun thaateeyah, an Attribute of His Self.

His saying, “They will remain along with Allaah always,” The remaining of these two will be along with Allaah Remaining. And Allaah’s Remaining, there is no end to it. So likewise the remaining of the Paradise and the Fire, there is no end to them. And there is no resemblance between the two remainings and these two remaining forever/eternally, just like the rest of the attributes.

His saying, “for all time, forever.” ‘For all time, forever’ – this is for emphasis.

His saying, “and Aadam `alayhis-salaam, he was in the Paradise that will remain, the created one.” When Allaah created Aadam, and when He honoured him as He did, and when He manifested his virtue over the angels, then Iblees envied him for that and he refused to prostate to him. So he disobeyed Allaah, the Mighty and Majestic, on account of envy and pride. So Allaah, the Majestic and Most High, said to Aadam:

Dwell you and your wife in Paradise and eat from it freely wherever you wish. (Sooratul-Baqarah (2), aayah 35)

So Allaah caused them to dwell in Paradise as an honour to both of them. And this Paradise is in heaven. Then when Iblees beguiled Aadam, and Aadam ate from the tree which he had been forbidden from, then Allaah send Aadam down and He sent Iblees down to the earth.

We said get down from it all of you
(Sooratul-Baqarah (2), aayah 38)

So they went down to the earth. And Allaah forgave Aadam because he repented to Allaah, he and his wife.

O our Lord we have wronged ourselves and if You do not forgive us and have Mercy upon us we will certainly be amongst the losers. (Sooratul- A`raaf (7), aayah 23)

And Aadam disobeyed his Lord and he erred. Then his Lord chose him and guided him to repent (Soorah TaaHaa (20), aayahs 121 – 122)

So Aadam and Howwaa· `alayhimas-salaam, they both turned to Allaah in repentance, so Allaah accepted their repentance. As for Iblees, then he persisted upon his error and he did not repent. And therefore Allaah banished him away from His Mercy and He cursed Him, and He made him a leader for every evil.

His saying, “So he was expelled from it after he disobeyed Allaah, the Mighty and Majestic.” His being removed from Paradise was as a punishment for his sin. However he repented to Allaah, the Mighty and Majestic, as Allaah mentioned in the Qur’aan. [07]

Footnotes:

[01] Reported by al-Bukhaaree (no. 535 and no. 536) and Muslim (no. 615) from the hadeeth of Aboo Hurayrah radiyAllaahu `anh. The narration of al-Bukhaaree is from Aboo Hurayrah and Ibn `Umar radiyAllaahu `anhum.

[02] Reported by al-Bukhaaree (no. 537) and Muslim (no. 617) as a hadeeth of Aboo Hurayrah radiyAllaahu `anhu

[03] Reported by al-Bukhaaree (no. 3435) and Muslim (no. 28)

[04] Reported by al-Bukhaaree as a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa (no. 6317) and Muslim (no. 769)

[05] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said,

“There are two matters of belief here, two matters which the people of the Sunnah affirm here. And these are two points which are denied by the Mu`tazilah and the Jahmeeyah and some sects from the people of innovation. And these points are: Firstly, that Paradise and the Fire are already present, already created. And secondly, that Allaah has written for both of them that they will remain forever.”

[06] This is reported by al-Bukhaaree (no. 2790) as a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

[07] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his taped explanation,

“The texts which prove that Paradise and the Fire will remain without any end, that is proven in authentic texts:

They will remain therein forever (Sooratun-Nisaa· (4), aayah 57)

And there occurs in a hadeeth that death will be brought in the form of a ram, and it will be slaughtered between Paradise and the Fire. Then it will be said, “O people of Paradise, everlasting life with no death. And O people of the Fire, everlasting life with no death.” (Reported by al-Bukhaaree [no.4730] as a hadeeth of Aboo Sa`eed al-Khudree radiyAllaahu `anhu)

And there occurs with regard to Paradise:

They will have therein everlasting bliss (Sooratut-Towbah (9), aayah 21)

And there occurs with regard to the Fire:

And they will have everlasting punishment (Sooratul-Maa·idah (5), aayah 37)

Meaning forever/eternal. It will not come to an end. So this is the position of the Ahlus-Sunnah.”

Somebody asked Shaykh Saalih as-Suhaymee: “Is it correct that Ibnul-Qayyim used to say that the Fire will come to an end?”

The Shaykh made it clear that this is not correct from Ibnul-Qayyim that he said that the Fire will come to an end, as some people quote from him. But rather they have made a misunderstanding here of something that occurs in his book, Haadiyul-`Arwaah ilaa Bilaadil-`Afraah. In that book he mentions the different saying of the people with regard to whether the Fire will come to an end or not. He quotes six or seven different sayings from the people (what they say). Shaykh as-Suhaymee said, “What makes his position very clear is another of his books, al-Waabilus-Sayyib. In that book he makes his position very clear, that indeed the Hellfire will never come to an end. The Hellfire the abode of the disbelievers, the Paradise the abode of the believers and will never end.”

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

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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Eemaan in the Prophets and in the Angels – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 19 : Point 20
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the Prophets and in the Angels.

[Souncloud Audio Link] 

Transcribed Audio:

From that fundamentals of eemaan and the pillars of eemaan is to have eemaan in the malaa·ikah (Angels) and in the anbiyaa (Prophets). And this is as occurs in the hadeeth of Jibreel `alayhis-salaam, when he 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 His Angels and in His Books and in His Messengers and in the Last Day and that you truly believe in pre decree, the good of it and the bad of it.” [01]

And there occurs in the Qur’aan,

Righteousness is not that you turn your faces either to the east or to the west. But rather righteousness is the righteousness of the one who truly believes in Allaah and in the Last Day and in the Angels and in the Book and in the Prophets. (Sooratul-Baqarah (2), aayah 177)

And in His saying, He the Most High:

The Messenger believes in that which was sent down to him from his Lord and also the believers. All of them believe truly in Allaah and in His Angels and in His Books and in His Messengers. They say, we do not make any distinction in believing between any of His Messengers. And they say we hear and we obey. (Sooratul-Baqarah (2), aayah 285)

Say, we truly believe in Allaah and in what was send down to us and in what was send down to Ibraaheem and Ismaa`eel and Is’haaq and Ya`qoob and to the Tribes and what Moosaa and `Eesaa were given and what the Prophets were given from their Lord. We do not make any distinction (with regard to believing) between any of them. And we submit as Muslims to Him. (Sooratul-Baqarah (2), aayah 136)

So it is obligatory to have eemaan in the Angels, all of them. Those whom Allaah has named from them and those whom He has not named. And the malaa’ikah (the Angels) is the plural of malak. And they are species of being from the world of the hidden and the unseen. Allaah created them from light. Then as for the Jinn, then Allaah created them from fire. And as for mankind then Allaah created them from teen (clay) and then from a feeble fluid, just as Allaah the Perfect and Most High mentioned. So a person must have eemaan in the Angels all of them, those whom Allaah has named from them and those He has not named. We believe in all of them. As for one who believes in some of them and disbelieves in others, then he is a disbeliever in all of them (a kaafir). He the Most High said:

Say, whoever is an enemy to Jibreel, then he (Jibreel) brought it (the Qur’aan) down to your heart by the permission of Allaah, confirming that which came before it and a guidance and glad tidings for the believers. Whoever is an enemy to Allaah and to his Angels and to His Messengers and to Jibreel and to Meekaal then Allaah is an enemy to the disbelievers. (Sooratul-Baqarah (2), aayahs 97 – 98)

So the person who disbelieves in a single Angel from the Angels, he is a disbeliever in all of the Angels. Such as the Jews, those who say, “Jibreel is an enemy to us. If the one who came down to Muhammad had been other than Jibreel, we would have obeyed him. However Jibreel came down to him and he is our enemy. So we will not believe in him.” [02] So therefore Allaah sent down this aayah. [03]

Say, whoever is an enemy to Jibreel, then he brought it down to your heart by the permission of Allaah (Sooratul-Baqarah (2), aayah 97)

So it (the Revelation) is not from Jibreel. Rather it is from Allaah, the Majestic and Most High. And Jibreel was only a messenger from Allaah entrusted with bringing the Revelation.

And amongst the deviant sects who ascribe themselves to Islaam are those who say that Jibreel betrayed his trust, because Messengership should have gone to `Alee. However, (they say) Jibreel betrayed his trust and gave it instead to Muhammad sallAllaahu `alayhi wa sallam. Their poet said, “The trustworthy one was treacherous (Jibreel) and he withheld it from Haydar,” meaning from `Alee.

The author said, “That we have eemaan in the Messengers (rusul) and in the Prophets (anbiyaa·).”

A Prophet (nabeey) is one who had a Revealed Way sent to him, but he was not commanded to convey it to others. Whereas a Messenger (rasool) was one who had a Revealed Way sent to him by Revelation and he was commanded to convey it.[04]

Whoever is an enemy to Jibreel, then he brought it down to your heart by the permission of Allaah (Sooratul-Baqarah (2), aayah 97)

So the difference between an-nabeey (Prophet) and ar-rasool (Messenger) is that a Messenger (rasool) is sent with a Revealed Way, sent down to him. Contrary to a Prophet (nabeey), for he is sent with a Revealed Way sent down to Messengers who came before him, like the Prophets of the Banoo Israa·eel (Children of Israa’eel); because they were sent with the message of Moosaa `alayhis-salaam, with the Towraat.

We sent down the Towraat which contained Guidance and Light by which the Prophets, those who submitted to Allaah, judged for the Jews and the rabbis and also the priests (Sooratul-Maa·ida (5), aayah 44)

So they judged by the Towraat which had been sent down to Moosaa `alayhis-salaam and they did not come with an independent Legislation. Contrary to a Messenger (rasool), for he comes with an independent Legislation and he is commanded to convey it. But as for a Prophet (nabeey), he is commanded to convey the Message from someone before him, and Revelation might be sent to him with regard to a specific matter. This is the difference.

Shaykh Muhammad Amaan al-Jaami` rahimahullaah said in his explanation of the Three Principles, “They disagree with regard to the difference between a Prophet (nabeey) and a Messenger (rasool). So some of them define it and say: a Prophet is one who is sent with a Message to act upon it, but he was not given the duty of calling to it. However the second definition is that a Prophet (nabeey) is one who was sent with a Message of someone who was before him and he does not have his own independent Message, as was the case with many Prophets from the Banoo Israa·eel. And the second definition is more befitting whereas the first one is what is famous.” (He goes on to mention that it is not befitting to say a nabeey is one who has Revelation but he does not have to convey it to anyone).

And whoever disbelieves in a single Prophet, then he is a disbeliever in all of them. He is a disbeliever even in the Prophet who he claims that he believes in, because the Prophets were all brothers. He sallAllaahu `alayhi wa sallam said,

The Prophets were brothers with different mothers. [05]

They were a single chain. Their way was one. So whoever denies a single one of them, then he is denying all of them, because what this one had, the other one had. All of them were Messengers from Allaah. So the person who claims that he believes in Moosaa, such as the Jews, but then disbelieves in `Eesaa and in Muhammad `alayhimus-salaatu was-salaam then those people are disbelievers (kaafiroon) in all of the Prophets, even in the Prophet who they claim they are believing in. And he was Moosaa `alayhis-salaam. Because the book which Moosaa came with contained a mention of Muhammad sallAllaahu `alayhi wa sallam. He, the Most High said:

The one (the Prophet sallAllaahu `alayhi wa sallam) whom they find written down with them in the Towraat and in the Injeel. He commands them with the good and he forbids them from the evil. And he declares lawful for them the good and pure things. And he forbids the filthy and evil things for them. And he releases them from the burdens and the fetters that were upon them. So those who believe in him and honour him and aid him and who follow the Light which came down with him, then they will be the successful ones. (Sooratul-A`raaf (7), aayah 157)

Those to whom we gave the Scripture they know him (the Prophet sallAllaahu `alayhi wa sallam) just as they recognize their own sons. (Sooratul- Baqarah (2), aayah 146)

However envy (hasad) led them to disbelieve in Muhammad sallAllaahu `alayhi wa sallam because they wanted that Prophethood should not depart from the Banoo Israa’eel. So therefore they sought to monopolize the bounty of Allaah.

Or do they envy the people for that which Allaah gave to them from His bounty. (Sooratun-Nisaa· (4), aayah 54)

So what led them do this was al-hasad (envy) and transgression. Otherwise they knew that he was indeed the Messenger of Allaah because they found him written in the Towraat and in the Injeel. Likewise `Eesaa `alayhis-salaam he foretold of the good news of the coming of Muhammad sallAllaahu `alayhi wa sallam. He, the Most High said:

And remember when `Eesaa ibn Maryam said, O Children of Israa·eel, I am Allaah’s Messenger to you, confirming what came before me from the Towraat and giving news of the coming of a Messenger who will come after me whose name will be Ahmad. (Sooratus-Saff (61), aayah 6)

And who is this Messenger who came after `Eesaa? No Messenger came after `Eesaa, except for Muhammad sallAllaahu `alayhi wa sallam and his name was Ahmad and his name was Muhammad. He had many names. So the person who disbelieves in `Eesaa he is a disbeliever in all of them. And the one who disbelieves in Muhammad sallAllaahu `alayhi wa sallam is a disbeliever in all of them. And therefore He, the Majestic and Most High, said:

The people of Nooh denied the Messengers
(Sooratush-Shu`araa· (26), aayah 105)

Even though the first of the Messengers was Nooh and they denied Nooh. However He said that they denied the Messengers, meaning those who came after him, because whoever denies one Messenger then he has denied all of the Messengers.

The people of `Aad denied the Messengers
(Sooratush-Shu`araa· (26), aayah 123)

Thamood denied the Messengers
(Sooratush-Shu`araa· (26), aayah 141)

The people of al-Aykah (people of Madyan) denied the Messengers (Sooratush-Shu`araa· (26), aayah 176)

So a person who disbelieves in one, he is a disbeliever in all of them.

Those who disbelieve in Allaah and in His Messengers and they wish to make a difference between believing in Allaah and in His Messengers and they say, we will believe in some and disbelieve in others. They want to take a way in between. They are the disbelievers in truth. (Sooratun-Nisaa· (4), aayahs 150 – 151)

Even though they believed in some of them, however believing in some is not sufficient. There must be eemaan in all of them, because they are all Messengers from Allaah. All of them came from Allaah the Perfect and Most High. The earlier ones of them foretold the later ones. And the later ones of them believed in the first ones `alayhimus-salaatu was-salaam. This is the position of the Muslims and of the Ahlus-Sunnah wal-Jamaa`ah.

Footnotes:

[01] Reported by Muslim in his Saheeh (no. 8) as hadeeth of Umar ibnul-Khattaab radiyAllaahu`anh.

[02] The like of this story was reported by Imaam Ahmad in his Musnad, volume 1 page 274.

[03] Reported by al-Bukhaaree as a hadeeth of `Abdullaah ibn Salaam that he said about Jibreel, “That is the enemy to the Jews from the Angels.” So therefore he sallAllaahu `alayhi wa sallam recited this aayah.

[04] Translator’s side point: Some of the other scholars mention a slightly different definition, amongst them Shaykhul-Islaam ibn Taymeeyah in his book an-Nuboowaat, where he said:

“A Prophet (nabeey) is one whom Allaah the Most High has sent with a Revealed Way (Legislation) which Allaah commands him to convey to his own followers, but not to the opponents. Whereas a Messenger is one whom Allaah the Most High sent with Revelation (a Revealed Way) to call all of the people in his time to, whether they are opponents or those who agree with him, whether it is a new Revealed Way or one from before.”

[05] Reported by al-Bukhaaree in his Saheeh (no. 3443) and reported by Muslim (no. 2365) as a hadeeth of Aboo Hurayrah radiyAllaahu`anh. And the wording of al-Bukhaaree is: “The Prophets are [lit. paternal] brothers, their mothers are different, but their Religion is one.”

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 19

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: https://abdurrahman.org/belief/imaan-faith-pillars/

Eemaan in the Siraat (the Bridge) over the Hellfire – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 19 : Point 19
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the siraat (the Bridge) over the Hellfire. The Bridge will seize whomever Allaah wishes. And whoever Allaah wishes will cross over. And whoever Allaah wishes will fall into the Hellfire. And they will have lights in accordance with the level of their eemaan.

[Souncloud Audio Link] 

Transcribed Audio:

From that which will occur on the Day of Resurrection is the passing over the siraat (Bridge) as has already been mentioned. And the siraat, in the language means at-tareeq (a path). And what is meant here is the Bridge laid down over the top of the Hellfire. And it will be very thin, thinner than a hair and sharper than a sword and hotter than burning coals.

The creation will pass over it in accordance with the level of their deeds. Their deeds will cause them to proceed. So whoever is saved then he has succeeded and whoever is not saved is destroyed. And the people crossing over it will be in accordance with the level of their deeds. So some of them will cross over like the blinking of the eye. And some of them will cross over like the flash of lightening. And some of them will cross over like the wind. And some of them will cross over like fast horses. And some of them will cross over like riders upon camels. And some of them will run, running upon feet. And some of them will walk. And some of them will crawl. And some of them will be seized and thrown down into the Hellfire. And this is mentioned in the Honourable Qur’aan and in the Prophetic Sunnah.

He, the Most High, said:

So by your Lord We shall certainly gather them and the devils. Then We shall bring them around the Hellfire upon their knees.

Up until His Saying:

There is not one of you except that he will have to cross over it. It is a binding decree from your Lord. (Soorah Maryam (19), aayahs 68-71)

(‘Cross over it’) meaning the Hellfire. And this crossing, it is the crossing over the siraat, the Bridge. This is the crossing which is mentioned in the Qur’aan. And the address here is to the believers and to other than them.

There is not one of you except that he will have to cross over it. The believers and the disbelievers and the hypocrites will cross over it. All of the creation will cross over this Bridge. So whoever is saved from it (crosses it successfully) then he will enter Paradise. And whoever falls down is destroyed.

Then We will save those who had taqwaa (those who were fearful of Allaah and dutiful to Him) (Soorah Maryam (19), aayah 72)

Nothing will bring about salvation except for taqwaa (dutifulness to Allaah). Strength of body will not save nor will having plentiful wealth nor will status. Nothing will bring about salvation except taqwaa (being dutiful) to Allaah the Perfect and Most High. This is the textual statement in the Honourable Qur’aan.

And ahaadeeth occur in the Sunnah regarding the terrors of the Resurrection. And from them is the crossing over the siraat, the Bridge. So it is essential to have eemaan in the Bridge and in the crossing over it. And it is not sufficient to just believe in that; rather there must be action. So therefore a person should prepare for the crossing over it by having taqwaa (by being dutiful to Allaah); and that is righteous deeds.

His saying, “The Bridge will seize whomever Allaah wishes and whoever Allaah wishes will cross over.”

Just as He, the Most High, said:

Then We shall save those who were dutiful to Allaah and We will leave the disbelieving wrongdoers in the Hellfire upon their knees (Soorah Maryam (19), aayah 72)

Because the siraat will have hooks upon it that will seize whomever they are commanded to seize.

His saying, “he will cross”. Meaning he will pass over it.

His saying, “And they (the people) will have light in accordance with the level of their eemaan.” On the Day of Resurrection, the people of eemaan (true believers), they will have light. And they will walk within it. Just as He the Most High said:

Their light will run before them. And their books will be in their right hands. They will say O our Lord, complete our light for us and forgive us. Indeed you have full ability over everything (Sooratut-Tahreem (66), aayah 8)

And He, the Most High, said:

The Day when you shall see the believing men and the believing women with their light running before them and their books will be in their right hands. It will be said to them, glad tidings to you this day of gardens beneath which rivers flow. You will remain therein forever. That is the tremendous success. (Sooratul-Hadeed (57), aayah 12)

The munafiqoon (hypocrites) will be given light initially, because of the fact that they entered into Islaam and they outwardly displayed Islaam (in the world). So therefore they will be treated in accordance with what they outwardly showed. They will be given light, but it will be as a trick, just as they sought to trick with their Islaam. So therefore they will be given light as a trick upon them and then their light will be extinguished and they will remain in darkness.

On the Day when the hypocrites men and women will say to the believers: “Wait for us! Let us get something from your light!” It will be said: “Go back to your rear! Then seek a light!” So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.”

(The hypocrites) will call the believers: “Were we not with you?” The believers will reply: “Yes! But you led yourselves into temptations, you looked forward for our destruction; you doubted (in Faith); and you were deceived by false desires, till the Command of Allah came to pass. And the chief deceiver (Satan) deceived you in respect of Allah.”

So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved, (in the Oneness of Allah Islamic Monotheism). Your abode is the Fire, that is the proper place for you, and worst indeed is that destination. (Sooratul-Hadeed (57), aayahs 13 – 15)

So eemaan will have light on the Day of Resurrection within which the person will proceed. Whereas the disbelievers and the hypocrites will be in darkness, and Allaah’s refuge is sought. They will not know where they are going.

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 19

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 the Intercession of Allaah’s Messenger ﷺ on the Day of Resurrection – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 18 : Point 18
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the Intercession (the Shafaa`ah) of Allaah’s Messenger sallAllaahu `alayhi wa sallam on the Day of Resurrection for those guilty of sins; and upon the Bridge (as-Siraat), and to cause them to come out from within the Hell Fire. There is no Prophet except that he will have Intercession. And likewise will be the case with the eminently truthful and sincere followers of the Prophets, and the martyrs and the righteous people. And after that Allaah will bestow favour abundantly upon whomever He wishes; and people will come out of the Fire after they have been burnt and reduced to charcoal.

[Souncloud Audio Link] 

Transcribed Audio:

From the fundamentals of the (creed and belief of) Ahlus-Sunnah wal-Jamaa`ah is eemaan in ash-Shafaa`ah (the Intercession) with the preconditions which are mentioned by Allaah the Majestic and Most High. That it has to be with His Permission, and that the one being interceded for is from the people of eemaan. As for the one who is interceded for being from the people who are disbelievers, then Intercession will not be accepted for him. He the Most High said:

So the Intercession of those who intercede will not benefit them (the disbelievers). (Sooratul-Muddaththir (74), aayah 48)

The disbelieving wrongdoers will have no close friend nor any intercessor who will be given heed to. (Soorah Ghaafir (40), aayah 18)

So the disbeliever, there will never be any Intercession for him ever. As for the believer, then Intercession is established for him if Allaah, the Majestic and Most High, grants permission. And the greatest of the intercessors and the Noble Chief of those who intercede will be our Prophet sallAllaahu `alayhi wa sallam. So he will have Intercessions which will be specific to him and also Intercessions which he shares along with others.

His saying, “And to have eemaan in the Intercession of Allaah’s Messenger sallAllaahu `alayhi wa sallam for those guilty of sins on the Day of Resurrection; and upon the Bridge (Siraat)”. The Messenger sallAllaahu `alayhi wa sallam is the greatest one of those who will intercede on the Day of Resurrection. Indeed he will intercede for all of the people upon the standing place, so that Allaah relieves them from the standing and brings them to account; because the standing will be prolonged for them. Along with severe distress and severe heat and severe thirst and extreme fear, the standing will be prolonged for them, the standing of the Hashr, the Gathering. So therefore they will go to Oolil-`Azm, those Messengers who are firmest in resolve, and request from them that they should supplicate to Allaah to relieve them of the standing, so that they go either to Paradise or to the Fire. So they will go to Aadam and he will excuse himself. And they will go to Nooh and he will excuse himself. And they will go to Ibraaheem and he will excuse himself. And they will go to Moosaa and he will excuse himself. And they will go to `Eesaa and he will excuse himself. And they will go to Muhammad sallAllaahu `alayhi wa sallam and he will say, “I am the one for it.” Then he will go and he will fall down in prostration beneath the `Arsh, the Throne because there will be no intercession for anyone except with the permission of Allaah. Therefore he will fall down in prostration and make supplication to his Lord until it is said to him, “O Muhammad raise your head. Ask and you will be given. Intercede and your intercession will be accepted.” [03] So Allaah will grant permission for him to intercede and he will intercede on behalf of the people of the gathering place for them to move on from the gathering place to the Hisaab, Reckoning. This is ash-Shafaa`atul-Uzmaa, the Major Intercession which Allaah will favour him with over the creation. He, the Most High said:

And during the night pray tahajjud as an extra Prayer for you. Your Lord shall certainly raise you to a praiseworthy standing place. (Sooratul-Israa· (17), aayah 79)

This praiseworthy standing place (al-maqaamul-mahmood) is ash-Shafaa`atul-Uzmaa, the Major Intercession. And there occurs in the supplication which is said after the athaan,

Grant Muhammad al-waseelah (the place of honour in Paradise) and al-fadeelah (the position of superior virtue) and raise him to maqaamam-mahmoodaa (the praiseworthy standing place) which you have promised him. [04]

This is ash-Shafaa`atul-Uzmaa.

And likewise he will intercede with regard to the people guilty of major sins from the nation. He sallAllaahu `alayhi wa sallam will intercede for them that, either they do not enter the Fire, or otherwise that they be brought out from it if they do enter it.

So he sallAllaahu `alayhi wa sallam will intercede for them, and this is not specific to him. So he will intercede, and all of the Prophets will intercede. And the owliyaa· (beloved and obedient servants of Allaah) will intercede and the afraat, they are those who die young, they will intercede for those Muslims who are guilty of major sins. This point is contrary to the Jahmiyyah and the Mu`tazilah and the Khawaarij.

The Khawaarij, they are those who rebel against the rulers, the rulers of the Muslims, by using the sword, and they break the due obedience. And they are also those who declare a Muslim to be a disbeliever on account of major sins which are less than shirk. They are the Khawaarij. They were called Khawaarij (literally those who depart or exit or revolt) because they depart from what is legislated and they revolt against the person in authority and they break the due obedience. Those people deny the Intercession and they say, “Whoever enters the Fire will never come out from it.” And they use as evidence His saying, He, the Most High:

They will not come out from the Hell Fire (Sooratul-Baqarah (2), aayah 167)

So we say: This is with regard to the kuffaar (disbelievers). So the disbelievers will never come out from the Fire. But as for the Intercession which is meant here, then it is with regard to the people of eemaan, those who are believers who are guilty of major sins; and it is established. And Allaah, the Majestic and Most High, says:

Who (none) can intercede with Him (Allaah) except with His permission (Sooratul-Baqarah (2), aayah 255)

It indicates that only if He grants permission can anyone intercede. And likewise His saying, He the Most High:

And how many angels there are in the heavens whose Intercession will not benefit at all except after Allaah grants permission for whomever He wishes and is pleased with. (Sooratun-Najm (53), aayah 26)

This contains the two conditions for the Shafaa`ah

  1. That Allaah grants permission; this is the first condition and
  2. That He is pleased, this is the second condition, He is pleased with the one who is being interceded for. And He is not pleased except with a believer. As for the disbeliever, He will not be pleased with him.

So those who contradict the people of the Sunnah with regard to the Intercession take two opposite positions. From them are those who deny the Intercession. And they are the Khawaarij and the Mu`tazilah, those who declare people to be disbelievers on account of major sins which are less than shirk.

And the second group are those who go beyond the limits in affirming Intercession. And they are the Soofees and the grave worshippers, those who depend totally upon Intercession and who turn to the graves and who seek aid from the dead. They seek intercession from them, (from the dead). Just as He the Most High said:

And they worship besides Allaah others who cannot harm them nor benefit them and they say, “Those are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)

They worship them in order that they should intercede for them with Allaah. As for those who take the middle position, and they are the Ahlus-Sunnah walJamaa`ah, they do not deny Intercession totally and they do not affirm it unrestrictedly. Rather they affirm it with the two conditions which occur in the Book and the Sunnah. This is the conclusion on the topic of the Intercession.

And his saying, “And Intercession is established for those who are sinful, guilty of sins.” Meaning Intercession will be for the believers who are guilty of sins. Those who do not reach the level of kufr, disbelief.

His saying, “And it will occur upon the Siraat (Bridge) over the Fire.” Meaning:

And the Prophet sallAllaahu `alayhi wa sallam will intercede for the believers whilst they are crossing the Bridge. And he will intercede for those who have entered the Fire that they should be brought out from it, if they are from the people of towheed.

So he will intercede upon the Bridge when the people are passing over it, and it is the Bridge which will be laid across the upper part of the Hell Fire. The people will cross over it in accordance with their deeds. So some of them will cross over it in the blinking of an eye. And some of them will cross over it like lightening. And some of them will cross over it like the passing of the wind. And some will cross over it like fast horses. And some will cross over it like the riders of camels. And some will be running over it. And some will be walking. And some will be crawling. And some will be snatched from it and thrown down into the Fire. All of the creation will have to pass over this Bridge, the believers and the disbelievers. And nothing will render them safe except for their deeds. He, the Most High, said:

There is not one of you except that he will have to cross over it (Soorah Maryam (19), aayah 71)

Meaning over the Bridge.

It is a binding decree from your Lord. Then We will rescue those who were dutiful to Allaah and We will leave the wrongdoing disbelievers upon their knees in the Hell Fire. (Soorah Maryam (19), aayahs 71-72)

So no one will be saved except for the people of taqwaa, dutifulness to Allaah. As for the disbelievers then they will be destroyed in the Fire, and Allaah’s refuge is sought. This is the Siraat.

His saying, “And after that Allaah will bestow Favour abundantly upon whomever He wishes.” And Allaah will bring out from the Fire some of the believers without the Intercession of those who intercede. Rather by His Favour (fadl), He, the Perfect and Most High. He will bring out some people from the Fire by His fadl, by His Favour, He the Perfect, without the Intercession of anyone, rather just by His fadl, His Favour, He the Majestic and Most High.

His saying, “And people will come out from the Fire after they have been burnt and turned to charcoal.” Allaah the Majestic and Most High informed that the people of the Fire who are to remain forever in it will not die in it nor will they live.

He the Most High said:

So remind if the reminding will benefit. Those who fear Allaah will take heed of the reminder. But the wretched will avoid it. The one who will enter the Great Fire, then he will not die in it nor will he live. (Sooratul-A`laa (87), aayah 9-13)

So the person who does not accept the reminder and does not accept the admonition and continues upon his misguidance, this one will enter Hell Fire; and he will remain in it. And he will not live a life which allows him to rest, and he will not die a death which gives him relief, rather he will remain in torment. But as for the person who enters it from the disobedient people of towheed, then he will be burnt and turned to charcoal. And then he will come out from the Hell Fire and he will be placed in a river, the River of Life, and their bodies will grow. And when their bodies are completed, then permission will be granted for them to enter Paradise.

Footnotes:

[03] Reported by al-Bukhaaree as (no. 4206) and reported by Muslim (no. 193) from a hadeeth of Anas radiyAllaahu`anh

[04] Reported by al-Bukhaaree in his Saheeh (no. 614) from a hadeeth of Jaabir radiyAllaahu`anh

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 18

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Eemaan in the Hawd (Reservoir/Lake) of Allaah’s Messenger ﷺ – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 18 : Point 17
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the howd (Reservoir/great body of water/lake) of Allaah’s Messenger sallAllaahu `alayhi wa sallam. And every Prophet will have a Reservoir except for Saalih `alayhis-salaam, for his Reservoir will be the udder of his she-camel.

[Souncloud Audio Link] 

Transcribed Audio:

Likewise from the usool, fundamentals, of the Ahlus-Sunnah wal-Jamaa`ah is to have eemaan in the howd (Reservoir). So the Messenger sallAllaahu `alayhi wa sallam will have a howd, a Reservoir, and every Prophet from the Prophets will have a howd, a reservoir of water, which his nation will come to drink from. Because the people will suffer severe thirst (on the Day of Resurrection after the standing). They will need water. And the Reservoir of our Prophet sallAllaahu `alayhi wa sallam will be the greatest of the reservoirs. Its length is a month (the length of a month’s journey) and its width is that of a month. Its water will be whiter than milk and sweeter than honey and its drinking vessels will be the number of the stars in the sky. Whoever drinks a single drink from it, will never become thirsty after it. [01] And the apostates, who apostasized (left Islaam) after the Messenger sallAllaahu `alayhi wa sallam will be pushed away from it. And whoever denied it, and Allaah knows best, will also be pushed away from it from the people of innovations.

And his saying, “And every Prophet will have a Reservoir except for Saalih `alayhis-salaam, for his Reservoir will be the udder of his she-camel.” This exception is not established as far as I know. And what is actually correct is that every Prophet will have a howd as occurs in the hadeeth. [02]

Footnotes:

[01] There is reported with regard to this (howd) ahaadeeth which are mutawaatir (reported by huge numbers of people at every level of transmission; such a huge number that they could not have got together and made it up). So from them is that which Imaam Muslim reports in his Saheeh (no. 2292) from `Abdullaah ibn `Amr ibn al-`Aas radiyAllaahu`anhumaa who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

‘My howd (Reservoir) will have the distance of a month and its sides will be equal. Its water will be whiter than silver and its fragrance will be better than musk, and its drinking cups will be like the stars of the sky. So whoever drinks from it then he will never ever become thirsty after it.’”

(Another hadeeth) reported by Muslim in his Saheeh (no. 247) from Aboo Hurayrah radiyAllaahu`anhu that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“My howd (Reservoir) is larger than the distance from Aylah to `Adn. It is indeed whiter than snow and sweeter than honey in milk, and its drinking vessels will be more than the number of the stars. And I will repel people away from it just as a man repels the camels of other people away from his reservoir.”

They said, “O Messenger of Allaah, will you recognize us on that day? He said, “Yes. You will have a mark which no one from the other nations has. You will come to me with white marks upon your foreheads and limbs from the traces of wudoo·. And a group from you will be repelled away from me so that you do not reach. So I will say, ‘O my Lord, those are companions of mine. So an angel will respond to me and say, ‘Do you know what they did after you departed?’”

[02] This occurs from a hadeeth of Samarah ibn Jundub radiyAllaahu`anhu who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“Every Prophet shall have a howd, and they will boast about which of them has the most people who come to drink. And I hope that I will be the one having the most people who come to drink from it.”

Reported by al-Bukhaaree in his book at-Taareekhul-Kabeer and by at-Tirmithee and Ibn Abee `Aasim and at-Tabaraanee; and declared authentic by al-Haafiz al-Mizzee due to its different chains of narration, as was mentioned by Ibn Katheer in his Tafseer.

Translator’s side point: This hadeeth was declared saheeh authentic by Shaykh al-Albaanee rahimahullaah.

Translator’s side point: Shaykh Saalih as Suhaymee hafizahullaah said in his explanation,

“The saying of the author that Saalih, his Reservoir will be the udder of his she camel, this is a point requiring to be looked at because there is no authentic proof for it.”

Shaykh al-Albaanee rahimahullaah in his book Silsilatul-Ahaadeeth ad-Da`eefah brings a couple of narrations in that regard (no. 771 and 772) which are not authentic about that. And he judged that these two ahaadeeth are mowdoo` (fabricated). The same was said by Ibnul-Jawzee in his book al Mowdoo`aat and Imaam ath-Thahabee in his book Meezaanul-I`tidaal.

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 18

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Eemaan in the punishment of the grave & in Munkar and Nakeer – Sharhu Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 17 : Point 16
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the punishment of the grave and in Munkar and Nakeer.

[Souncloud Audio Link] 

Transcribed Audio:

Likewise from the `aqeedah (creed and belief) of the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah) is to have eemaan in the punishment of the grave (`athaabul-qabr) and in the bliss of the grave (na`eemul-qabr). So the deceased will either be punished in his grave or he will experience bliss until he is raised up on the Day of Resurrection.

And the grave is a station between this world and the Hereafter; and therefore it is called al-Barzakh, ‘the barrier’ or ‘the interval’. Because barzakh means a barrier between two things. He, the Most High, said:

He (Allaah) has released the two seas (salt water and the fresh water) which meet side by side. Between them there is a barzakh (barrier) which neither of them transgress. (Sooratur-Rahmaan (55), aayahs 19-20)

The salt water does not transgress upon the fresh water and the fresh water does not transgress upon the salty, because Allaah has placed a separation between them. So this does not mix with this. So therefore al-barzakh means a separation between two things. Because the abodes where the people will live are three:

• daarud-dunyaa, the abode/of this world
• daarul-barzakh, the abode of the interval period
• daarul-qaraar, the abode of remaining (the Hereafter)

These are the abodes which the servants will pass through: daarud-dunyaa, the abode of this world, which is a place of action; and daarul-barzakh, the interval period, which is a place for waiting; and daarul-qaraar, the place of remaining forever, which will be the place of recompense. Because Allaah, the Majestic and Most High, says:

Until you enter and visit the graves (Sooratut-Takaathur (102), aayah 2)

So this shows that the graves are not a place of permanent residence. [05] Rather a person who is in them is just like a visitor. He visits and then he travels on. So he made the time spent in the graves a visit, because he remains in them and then he travels on.

However, during the time when he is within the grave, when he is first placed in the grave and the soil is levelled over him and the people depart from him, “he will certainly hear the striking of their shoes.” [06] Then two angels will come to him in the grave and they will make him sit up, and his soul will be restored to his body. And he will be given life, a life of this interval period; and it is not like the life which is in this world. So they will ask him, “Who is your Lord?” and “What is your Religion?” and “Who is your Prophet?” So if he gives a correct answer to these questions, then he is saved and he will be blissful, and he will suffer no wretchedness after it. And his grave will be extended for as far as the eye can see for him and a door will be opened for him to Paradise. So its beautiful breeze and its fragrance will come to him and command will be given for him to be given bedding from Paradise. [07] So he will continue to be experiencing delight in his grave. And this is a matter of the ghayb (the hidden and the unseen). We do not know about it. So if we were to open up a grave, we would not find anything from that since it occurs in one world, and we are in a different world.

As for the hypocrite and the doubter then he will say if it is said to him “Who is your Lord?”

He will say “I do not know.”

“Who is you Prophet?”

He will say, “I do not know.”

“What is your Religion?”

He will say “I do not know.” Even if, in this world, he was a learned person and he memorised texts and explanations and he memorised the language and he was a most eloquent speaker and a fine talker. But if he did not have eemaan (true faith), then he will stammer in the grave and he will be unable to answer. When he is asked about these matters he will stutter and say, “Hah, Hah, I do not know, I heard the people saying something, so therefore I said it.” So a door will be opened to the Fire for him and his grave will be made tight upon him until his ribs intertwine (cross over). And its fierce wind and heat come upon him and bedding from the Fire will be laid out for him. [08]

So the punishment of the grave or its bliss is established in the Book and in the Sunnah. He sallAllaahu `alayhi wa sallam said,

“Seek refuge with Allaah from four things: from the punishment of Hell Fire and from the punishment of the grave and from the trials of life and death and from the trial of al-Maseehud-Dajjaal (the false Messiah). [09]

So he sallAllaahu `alayhi wa sallam used to seek refuge from the punishment of the grave.[10] And there are indications in the Qur’aan of the punishment of the grave. He, the Most High, said:

And We will make them taste of the lesser punishment before the greater punishment (Sooratus-Sajdah (32), aayah 21)

They (the people of tafseer) said: This is the punishment of the grave. Or it is said: It is the punishment of this world. And in His saying, He the Most High, with regard to the Pharaoh and his people:

They (the people of Fir`own) are exposed to the Fire morning and evening. And on the day when the Hour is established, it will be said, “Enter the people of Fir`own into the severest torment. (Soorah Ghaafir (40), aayah 46)

They are exposed to it morning and evening – this is in the grave. After they died they began being exposed to the Fire morning and evening. And when the Hour (the Resurrection) is established it will be said, “Enter the people of Fir`own into the severest torment.” And He, the Most High, said:

And whoever turns away from remembrance of Me, then he will have a tight and restricted life. And We will raise him up on the Day of Resurrection blind. (Soorah Taa Haa (20), aayah 124)

They (the people of explanation of the Qur’aan) said: A tight and restricted life refers to in the grave. And Allaah’s refuge is sought. [11] [12]

So the evidences proving the punishment of the grave are mutawaatirah (established by huge numbers of people at every level of transmission).

So whoever disbelieves in the punishment of the grave from the Mu`tazilah and those who adopt their way, then he is contradicting mutawaatir evidences, and he will have his belief damaged; and Allaah’s refuge is sought. And he will be missing out on one of the fundamentals from the fundamentals of `aqeedah (creed and belief); and it is belief in the punishment of the grave. So if he is doing so wilfully/knowingly, knowing of the texts, that he just does so out of pride and haughtiness and he denies, then he is a kaafir ( a disbeliever). But as for if he is doing it using a wrong interpretation or doing it blind following someone or is ignorant, then this person is not declared to be a disbeliever. Rather he is declared to astray, but not to be a disbeliever. [13]

His saying, “and Munkar and Nakeer.” Munkar and Nakeer are two names of angels who will come to him in a terrifying form. One of them is called al-Munkar and the other one is called an-Nakeer, as occurs in the ahaadeeth. [14]

Footnotes:

[05] Translator’s side point: Shaykh al-Albaanee used to criticize people when they said about someone who died, “He has gone on to his final resting place.” And he used to say that this is a wrong statement and a wrong belief. After the grave there is either the Paradise or the Hell Fire, and that is the final place, not the grave.

[06] This hadeeth occurs in al-Bukhaaree (no.1273) and reported by Muslim (no.2870) as a hadeeth of Anas radiyAllaahu `anh.

[07] All this occurs in the hadeeth of al-Baraa· ibn `Aazib radiyAllaahu `anhumaa reported by at-Tayaalisee and Imaam Ahmad and Aboo Daawood and al-Haakim and others.

Translator’s side point: This hadeeth was declared saheeh by Shaykh al-Albaanee in his checking of Aboo Daawood and al-Haakim and others in the long hadeeth.

[08] Part of the same hadeeth of al-Baraa· ibn `Aazib radiyAllaahu `anhumaa

[09] This hadeeth occurs in the Saheeh of al-Bukhaaree (no. 1311) and in Saheeh Muslim (no. 588) from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[10] This hadeeth occurs in the Saheeh of al-Bukhaaree (no. 1002) and in Saheeh Muslim (no.584) as a hadeeth of `Aa·ishah radiyAllaahu `anhaa.

[11] Ibn Katheer said in his Tafseer that it is established that “a tight and restricted life” is explained to mean the punishment of the grave. This is established from Aboo Sa`eed al-Khudree and Aboo Hurayrah radiyAllaahu `anhumaa.

Translator’s side point: Ibn Hibbaan in his Saheeh (no. 3109) brings a hadeeth from Aboo Hurayrah radiyAllaahu `anhu from the Prophet sallAllaahu `alayhi wa sallam that he himself explained this aayah, that, “there will be a tight and restricted life for him,” the Prophet sallAllaahu `alayhi wa sallam said, “(it means) the punishment of the grave.” Shaykh al-Albaanee said with regard to this report ‘hasan’ (good).

[13] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation,

“The punishment of the grave is something which the people of the Sunnah are agreed upon, with consensus (ijmaa`). It is proven in the texts which are authentic, from the Book and the Sunnah. And the Mu`tazilah disagree about it. So they deny the punishment of the grave because they have a belief which is that Paradise and the Fire are not yet created.”

Later on he said, “And it is something which no one from the people of the Sunnah denied.”

[14] It is reported by at-Tirmithee in his Sunan, and Ibn Abee `Aasim in as-Sunnah and Ibn Hibaan and others, from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that, “When the deceased person is buried in his grave two angels come to him who are black and blue. One is called al-Munkar and the other is called an-Nakeer.”

Translator’s side point: This hadeeth was declared hasan (good) by Shaykh al-Albaanee.

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 17

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 the Balance (Meezaan) on the Day of Resurrection – Sharhu Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 17 : Point 15
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the Balance on the Day of Resurrection. Upon it good and evil will be weighed. It has two scales/balance plates, and a pointer.

[Souncloud Audio Link] 

Transcribed Audio:

From the issues of `aqeedah (creed and belief) is having eemaan in the Balance (the meezaan) with which the deeds of the servants will be weighed on the Day of Resurrection. He the Most High said:

And the weighing on that Day (on the Day of Resurrection) will be true. So whoever’s scale of good deeds is heavier, then they will be the successful ones. And whoever’s scale of good deeds is lighter, then they are the ones who will have lost their own selves on account of their rejecting our signs. (Sooratul-A`raaf (7), aayahs 8-9)

And in the other aayah:

They will lose their own selves remaining forever in the Hellfire. (Sooratul-Mu·minoon (23), aayah 103)

If the scale of good deeds is heavier, then the servant will be blissful and successful. But if the opposite is the case and the evil deeds are heavier, the servant will be destroyed.

So whoever’s scale of good deeds is heavy, then he will live a pleasant life in Paradise. And whoever’s scale of good deeds is lighter, then he will have his abode in the pit of Hell. And what will explain to you what is the pit of Hell. It is a blazing hot fire. (Sooratul-Qaari`ah (101), aayahs 6-11)

And this is from the justice of Allaah the Majestic and Most High, that He will weigh the good deeds and the bad deeds with a balance which they will see, a physical balance which has two balance plates; and it has a pointer. The good deeds will be placed on one balance plate and the evil deeds will be placed on one balance plate, as is indicated in the Book and the Sunnah, contrary to the Mu`tazilah, those who say, “What is meant by scales (al-mawaazeen) and the balance (al-meezaan) is the establishment of justice, but there is actually no physical balance there.” This is based upon their false and futile position because they rely upon their intellect and they do not place reliance upon the texts. So the balance is something real. It will have two balance plates as occurs in the authentic ahaadeeth. [01]

“Good and evil will be weighed upon it.” Meaning good deeds and evil deeds. His saying, “It will have two scales and a pointer”. It will have two balance plates as occurs in the ahaadeeth. The good deeds will be placed on one scale and the evil deeds on one scale, as occurs in the hadeeth of bitaaqah (hadeeth of the parchment) with regard to the story of the person who will have ninety-nine scrolls. Every scroll from them will stretch as far as the eye can see and will be filled with evil deeds. So it will be said to him, “Do you have any good deed?” So he will say, “No O my Lord.” So he will see the tremendous size of these large scrolls and he will say, “No O my Lord.” So it will be said, “Rather you will not be wronged; you have one good deed with Us.” So a parchment will be brought containing the testification that none has the right to be worshipped except Allaah and the testification that Muhammad is the Messenger of Allaah. And it will be placed on one scale and the scrolls will be placed on the other scale. And the parchment will outweigh and the scrolls will be lighter. So he will enter into Paradise.[02] [03] This is a proof that there will be two balance plates for this Balance upon which the deeds will be placed on the Day of Resurrection.

“And it has a pointer” Lisaanul-meezaan (the pointer of the balance) is well known to the people. They call it the heart of the balance, that which leans to the right or to the left. And if the two balance plates are equal, then the heart of the balance will be levelled. And if one scale outweighs, then the pointer will point towards it. [04]

Footnotes:

[01] Abul-Hasan al-Ash`aree mentioned in (his book) Maqaalaat al-Islaamiyyeen, “The people of the Truth said (speaking about the Balance), ‘It has a pointer and two balance plates. On one of the scales good deeds will be weighed, and on the other the evil deeds’…Whereas the people of innovation they negate the Balance and they say, ‘Scales does not mean scales and pointers but rather it is metaphorical, just meaning that Allaah will recompense them for their deeds, measure for measure.’ And they denied the balance.”

[02] This hadeeth is the hadeeth of `Abdullaah ibn `Amr who said, “Allaah’s Messenger sallAllaahu ` alayhi wa sallam said,

‘A man from my nation will be called out in front of the whole of the creation on the Day of Resurrection. So ninety-nine scrolls will be laid out for him. Each of the scrolls will be as far as the eye can see. Then it will be said, “Do you deny anything from this?” So he will say, “No, O my Lord.” So it will be said, “Do you have any excuse or any good deed?” So the man will fear and he will say, “No.” So it will be said: “Yes indeed, you have good deeds with Us. You will not be wronged with regard to them.” So a parchment will be brought out for him containing, ‘I bear witness that none has the right to be worshipped except Allaah and I bear witness that Muhammad is His slave and His Messenger. So he will say, “O my Lord, what is this parchment in comparison to those scrolls?” So it will be said, “You will not be wronged.” So the scrolls will be placed on one scale and that parchment will be placed on one scale. So the scrolls will be lighter and the parchment will outweigh.’”

Reported by Ibnul-Mubaarak in his book az-Zuhd and in his Musnad and by Imaam Ahmad and by at-Tirmithee and Ibn Maajah and others besides.

Translator’s side point: Shaykh al-Albaanee declared this hadeeth saheeh, authentic.

[03] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah mentioned some points of benefit with regard to this hadeeth. He said, “The hadeeth contains a number of points of benefit.

“The first benefit is that the people of sins will be beneath al-mashee·ah (Allaah’s Will and Wish). If Allaah wishes He will forgive them by His favour. And if He wishes He will punish them by His justice.

“The second point of benefit is that whoever is such that his eemaan (true belief) and his towheed is strong, and his attachment to Allaah the Mighty and Majestic, this fact may be a means for wiping away all of his evil deeds. And there is no clearer proof for this than the fact that this small parchment will outweigh and overcome all of the rest of the scrolls.

“The third point of benefit is that the person who is guilty of major sin, he does not become a disbeliever, as the Khawaarij and the Mu`tazilah claimed. Rather he is beneath mashee·atullaah (the Wish and Will of Allaah). So even if he is punished, then still he will not remain forever in the Fire. “The fourth point of benefit is the tremendous virtue of Laa ilaaha illAllaah, none has the right to be worshipped except Allaah over the rest of deeds. So when a Muslim says it, knowing its meaning and acting in accordance with it, then that is the case, tremendous.

“The fifth point of benefit is establishment of al-meezaan (Balance of deeds) with which the deeds will be weighed on the Day of Resurrection, and that it is a balance which is true and real. It will be erected on the Open Plane of the Resurrection before the passing over the Siraat (Bridge). This is the most correct of the sayings which the People of Knowledge mention.”

[04] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said in explanation of this point, “As for the lisaan (the pointer) then it is a point (spike) through which it is known which way the balance inclines.”

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 17

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

The true believers will see their Lord on the Day of Resurrection openly with their eyes – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 16 : Point 14
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have Eemaan in seeing Allaah on the Day of Resurrection. They will see Allaah, the Mighty and Majestic, with the eyes of their heads. And He will bring them to account without any mediator [01] or any interpreter.

[Souncloud Audio Link] 

Transcribed Audio:

From the tremendous and important matters of `aqeedah is: Affirmation of the fact that the true believers will see their Lord on the Day of Resurrection openly with their eyes, just as they see the Moon on the night of the full Moon and just as they see the Sun clearly, not obscured by any clouds, as occurs in the authentic ahaadith which are mutawaatir (reported by huge numbers of people at every level of transmission, so many that it is impossible to could have got together upon lie) affirming the believers seeing their Lord.

And Imaam Ibnul-Qayyim brought in Haadiyul-Arwah (ilaa Bilaadil-Afraah) the hadeeth occurring about this. And he did so at great length, quoting their chains of narration; and they are mutawaatir (reported by huge numbers of people at every level of transmission) affirming that the believers will indeed see their Lord openly with their eyes.

And the people of misguidance from the deviant sects, such as the Mu`tazilah and those who took their position, they opposed this and they denied ar-ru’yah (the Seeing, that the believers will indeed see Allaah on the Day of Resurrection). And it is something mentioned in the Qur’aan. He, the Most High, said:

For those who did well in the world, will be al-husnaa (the finest reward of Paradise) and ziyaadah (an increase) [02] (Soorah Yoonus (10), aayah 26)

There occurs in Saheeh Muslim that the ziyaadah, the increase, is looking at the Face of Allaah the Perfect and Most High. [03]

And He the Most High said:

They shall have whatever they (the believers in Paradise) wish therein and with Us there is something extra.(Soorah Qaaf (50), aayah 35)

And al-mazeed, that which is extra, is looking at the Face of Allaah, the Perfect and Most High. And there occurs in Sooratul-Qiyaamah:

Some faces on that day (Day of Resurrection) will be radiant, looking at their Lord (Sooratul-Qiyamah(75), aayahs 22-23)

Naadirah with a daad from an-nudrah, radiance, which means that which is shining and beautiful.

You will recognise upon their faces nadrah (the radiance) of bliss (Sooratul-Mutaffifeen (83), aayah 24)

…looking at their Lord

With a zaa· (naazirah) meaning with their eyes. They will be looking at Allaah, the Majestic and Most High, feeling more joy at that than the joy which they experience on account of the bliss in Paradise. This occurs in the Honourable Qur’aan. In Sooratul-Mutaffifeen He said with regard to the disbelievers:

But no, on that Day, the disbelievers will be screened away and prevented from seeing their Lord (Sooratul-Mutaffifeen (83), aayah 15)

Meaning screened and blocked from seeing Allaah. So if the disbelievers are blocked from seeing Allaah, then this is a proof that the believers will see their Lord the Mighty and Majestic. [04] And that is because the believers believed in Him in this world, yet they did not see Him. Rather they relied upon the evidences and therefore believed in Him. And they believed in His Messengers. So they believed in Him even though they did not see Him in this world. So therefore Allaah will honour them in Paradise that He will show Himself to them, so that they will see Him openly because they believed in Him in this world and did not see Him. But as for the disbelievers, because of the fact that they disbelieved in Him in this world, therefore Allaah will block them from seeing Him on the Day of Resurrection as a recompense (punishment) for them.

as a fully appropriate recompense. (Sooratun-Naba· (78), aayah 26)

And from the false doubts which the Mu`tazilah rely upon, and those who held their saying, is that Allaah said to Moosaa: You shall not see Me.

In His saying:

And when Moosaa came to Our appointed place and His Lord spoke to Him, he (Moosaa) said O My Lord show Yourself to Me, so that I may look upon You. So He (Allaah the Most High) said You will not see Me. However look at the mountain. So if it remains settled in its place, then You will see Me (Sooratul-A`raaf (7), aayah 143)

They said, “And this is a proof that Allaah cannot be seen.” We say: Yes this is with regard to this world, because the event occurred in this world. We agree that Allaah cannot be seen in this world. So Moosaa asked to see Him in this world, so Allaah, the Majestic and Most High, said: He said You will not see Me – Meaning in this life.

And an-nafee, negation, with Lan (in Arabic it is negation of something that is occurring in the future) does not necessitate ta’beed (its being something forever). Rather it is a negation for a certain time. So (His saying) : He said You will not see Me – Meaning, ‘You will not see Me in this world.’ And there occurs in the Arabic language that negating something with Lan does not necessitate its being forever (a negation forever). And therefore Ibnu Maalik [05] said in al-Kaafiyatush-Shaafiyah in nahw (Arabic grammar):

Whoever holds the opinion that negating something with Lan means forever, Then reject his saying and support other than it.

Meaning that Lan does not necessitate a negation that is forever. And the proof is also that Allaah said with regard to the Jews:

Then wish for death if you are truthful. But they will never wish for it (Sooratul-Baqarah (2), aayahs 94-95)

Yet it occurs that in the Hereafter they will indeed wish for death in order to be relieved from the torment. He, the Most High, said:

They will call out ‘O Maalik! Let Your Lord put an end to us’ (Sooratuz-Zukhruf (43), aayah 77)

So they will request death. So this proves that Lan does not mean negation without end. This is what is necessitated by the Arabic language and it is what is necessitated by what is indicated in the Qur’aan.

They say also that what proves that Allaah cannot be seen is His saying:

Sight cannot encompass Him (Allaah) but He encompasses Sight (Sooratul- An`aam (6), aayah 103)

We say to them: this does not contain a negation of Seeing (ru·yah), rather it only negates totally encompassing (idraak). He did not say, “Sight will not see Him.” He said, “it will not encompass Him.”

And denying encompassing is something different to denying seeing. So sight will see Him, however it will not encompass Him. So idraak means encompassing Allaah, the Majestic and Most High. So Even though they will see Him in Paradise, they will not fully encompass Him, He the Perfect and Most High. So what is negated here is encompassing him. [06] So they will see Him but they will not fully encompass Him. They will see Him as is proven by the evidences. And harmonizing the texts is what is obligatory. If there are differences between texts, then as far as it is possible to harmonize between them, this must be done. And this is clear; and all Praise is for Allaah. And the Speech of Allaah can never contradict itself. Rather some parts of it explain other parts. As for the person who takes one aayah and abandons a different ayaah, then this is from the people of deviation. He the Most High said:

So as for those people in whose hearts is deviation, then they follow that which is unclear, seeking discord and seeking to falsely interpret it (Soorah Aali `Imraan (3), aayah 7)

So evidence is taken from the Qur’aan in totality.

All of it is from our Lord (Soorah Aali `Imraan (3), aayah 7)

Just as the raasikhoon (those firmly grounded in knowledge) say. So the Qur’aan, some parts of it explain the rest. And there can never be any contradiction in it because Allaah has negated from it any contradiction. He, the Most High, said:

Will they not ponder/reflect upon the Qur’aan. If it had been from other than Allaah, they would certainly would have found in it many contradictions (Sooratun-Nisaa· (4), aayah 82)

So if you have a problem in understanding an aayah, then you look into the Qur’aan for that which will explain it. And if you do not find that, then you go to the Sunnah to find that which will explain it in the Sunnah. And if you do not find its explanation in the Sunnah, then you go to the sayings of the Companions, those who narrated from the Messenger sallAllaahu ` alayhi wa sallam, to find in their sayings that which will explain the aayah which you have a problem in understanding. The Qur’aan, and all Praise is for Allaah, is preserved in its wording and in its meaning. It neither opposes nor contradicts itself, rather contradictions only occur in the understandings of mankind.

And likewise those false claimants to knowledge, those who did not truly study knowledge and did not take the principles of deriving evidence and of how to reach conclusions, they derive proof without understanding (fiqh). And they affirm things which no-one before them affirmed from the people of knowledge because of jahl, ignorance, and because of ta`aalum, pseudo-knowledge/false knowledge. So these are tremendous matters which require learning and require precision and require careful consideration and require verification, because the `aqeedah (creed and belief) is the foundation. And if there are deficiencies in it, this will be a deficiency in the foundation (of your religion). So in summary, this is the disagreement of the people with regard to seeing Allaah the Mighty and Majestic on the Day of Resurrection. So Allaah cannot be seen in this world. He will only be seen by the believers in the Hereafter. And He will be screened away from the disbelievers.

His saying, “And having Eemaan in ar-ru’yah (seeing Him) on the Day of Resurrection.” Why did he say on the Day of Resurrection? Because He, the Majestic and Most High, cannot be seen in this world.

And his saying, “They will see Allaah, the Mighty and Majestic, with the eyes of their heads.” He said with the eyes of their heads to negate ta’weel, false interpretation/ misinterpretation, of those who say the meaning of ‘they will see their Lord’ means: with their hearts, not with their sight.

His saying, “And He will bring them to account without any mediator and without any interpreter.” Meaning, on the Day of Resurrection at the hisaab, Reckoning, the servant will be in private with his Lord. And Allaah will call him to account for his deeds in his language which the servant will understand. There will be no interpreter between him and Him. The interpreter is one who conveys the meaning from one language to another language, like the one who conveys the meaning from the English language to the Arabic language or vice versa because the languages are many.

Footnotes:

[01] Translator’s side point: ‘without any screen’ in some editions

[02] Translator’s side point: Muhammad ibn Jareer At-Tabaree, the famous mufassir of the Qur’aan, explained this part of the aayah by saying, “For those from His creation who performed the worship of Allaah well in this world, such that they obeyed Him with regard to what He commanded them and forbade them.”

[03] Reported by Muslim in his Saheeh (no. 181) (in the Book of Eemaan) (Hadeeth of) Suhayb radiAllaahu `anh, from the Prophet sallAllaahu ` alayhi wa sallam that he said,

“When the people of Paradise enter Paradise, Allaah, the Exalted and Most High, will say, ‘Do you wish for Me to give you any increase?’ So they will say, ‘Have You not made our faces white? Have You not entered us into Paradise and saved us from the Fire.’ He said: So then He will uncover the screen and they will not have been given anything which is more beloved to them than looking at their Lord the Mighty and Majestic.

And then he recited this aayah:

For those who did well in the world, there will be the best reward (of Paradise) and an increase (looking upon their Lord). (Soorah Yoonus (10), aayah 26)

[04] Translator’s side point: As Imaam ash-Shaafi`ee also said, that this is mentioned as being a punishment for the disbelievers that they will blocked, not able to see their Lord. So therefore the believers who will not be punished, this is affirmation that they will indeed see their Lord.

[06] Translator’s side point: Some of the people of knowledge mention a point that a person for example from a distance may see the walls of a town, but not see what is beyond the walls, he may see the town but he doesn’t see what is beyond the town, what is inside the town and all the details, all around the town from every aspect. He does not encompass the town he can just see the town. So there is a clear difference between idraak, totally encompassing something, and between seeing it.

[05] Translator’s note: the great scholar of the language

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 16

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

The Qur’aan is the Speech of Allaah and It is NOT Created – Sharhu Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 15 : Point 13
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And the Qur’aan is the Speech of Allaah, His Revelation and His Light. It is not created, because the Qur’aan is from Allaah and that which is from Allaah is not created. This is what was stated by Maalik ibn Anas and by Ahmad ibn Hanbal rahimahumAllaah and by the jurists who came before them and after them. And disputation concerning it is disbelief.

[Souncloud Audio Link] 

The Explanation:

His saying, “And the Qur’aan is the Speech of Allaah, and His Revelation sent down and His Light. And it is not created”. From the creed and belief of AhlusSunnah wal-Jamaa`ah, the People of the Sunnah and the Jamaa`ah is that the Qur’aan is the Speech of Allaah. He spoke with it in reality and Jibreel heard it from Him and he descended with it to Muhammad sallAllaahu `alayhi wa sallam. No one disagreed about this creed and belief, (no-one) from the people of knowledge who proceeded upon the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam. The only ones who disagreed about it were the people of misguidance from the Jahmiyyah, the followers of Al-Jahm ibn Safwaan, and the offspring of the Jahmiyyah who are the Mu`tazilah and the Zaydiyyah and the Shee`ah. All of those people took up this matter from the Jahmiyyah. And likewise the Ibaadiyyah; all of them proceeded upon the methodology which contradicts the methodology of the Ahlus-Sunnah walJamaa`ah. And they held that the Qur’aan is something created because, in their view, Allaah is not to be described as speaking, just as He is not described with the Attribute of Hearing or Seeing or Knowing or Willing and other than that, in their view. Nor is he described as having a Face or having two Hands to other than that. And their intent in this is to corrupt the `aqeedah (creed and belief). Even if they try to make it seem that their intent is actually to declare Allaah, the Majestic and Most High, free from any resemblance to the created beings. And this is a false claim, because the Attributes of the Lord, the Perfect, do not resemble the attributes of the created beings. So the Lord, the Majestic and Most High, has Names (asmaa·) and Attributes (sifaat) which befit Him and His Greatness. And the created beings have names and attributes/characteristics which are appropriate for them and for their human nature. So there is no resemblance between the two types from the aspect of true reality, haqeeqah and of the ‘how’, kayfiyyah, even though they share in the meaning and the wording. And this is called al-mutawaati·, different things which are covered by a common word. However, they do not share in the reality and in how they are (kayfiyyah). This is the position of the Ahlus-Sunnah wal-Jamaa`ah, and their proof for this is from the Book of Allaah.

And if anyone from the people of shirk seeks that you grant him protection then grant him protection so that he can hear the Speech of Allaah (Sooratut-Towbah (9), aayah 6)

So He ascribed Speech to Himself, He the Perfect and Most High, and said with regard to the hypocrites:

They wish to alter the Speech of Allaah (Sooratul-Fat.h (48), aayah 15)

So He ascribed it to Himself. And the proofs from the Sunnah and the ijmaa` (consensus of this nation) are many for this matter. So it is a matter of certainty without there being any doubt. And the disagreement of the people of misguidance does not affect the fact that the Qur’aan is the Speech of Allaah. And it is one instance of His Speech, He the Perfect. So Allaah speaks and He continues to speak whenever He wishes, if He wishes, with whatever He wishes. He has the Attribute of Kalaam (Speech) and this Qur’aan is one of the instances of the Speech of Allaah. So He spoke with the Tawraah and (He spoke) with the Injeel and with the Zaboor. He speaks with commands and with prohibitions. He says to something kun, be, and it is.

His (Allaah’s) command, when He wills something, is just that He says to it be, and it is. (Soorah Yaaseen (36), aayah 82)

So He affirmed for Himself qawl (Saying).

When Allaah said O `Eesaa (Soorah Aali `Imraan (3), aayah 55)

And He spoke to Moosaa, with Speech which Moosaa heard when He sent him to Fir’awn (the Pharaoh). So Allaah, the Majestic and Most High, has the Attribute of Speech and from His Speech is the honourable Qur’aan.

As for the saying of the people of misguidance, that its being ascribed to Allaah is ascribing a created thing to its Creator, like the she-camel of Allaah or the House of Allaah; so we say this is a lie, and it is a deception. That which is ascribed to Allaah is of two categories:

The first category is ascription of abstract things or Attributes (ma`aanin) –  i.e non-material objects

The second category is ascribing material objects.

Abstract things or Attributes which are ascribed to Allaah: then this is to ascribe an Attribute to the One who has the Attribute. And it is a true and real ascription. So this will be from His Attributes, such as Speech and Hearing and Seeing.

Ascribing objects, such as the she-camel and the House of Allaah (the Ka`bah) this is ascription of a created thing to the One who created it. And it is an ascription to show honour.

But those people (those who say the Speech of Allaah means the speech created by Allaah) they have mixed up these two matters and they do not make a distinction between this and this. And therefore the People of the Sunnah and the Jamaa`ah state this matter in the Books of creed and beliefs to refute the people of misguidance. And if Allaah did not have Speech, as those people claim, then how does He command and prohibit? And the meaning of this would be that the Islamic rulings are nullified. And it undermines the main foundation and it is the Qur’aan. So if this fundamental is undermined, then Islaam would collapse. However they take cover under the claim of tanzeeh (declaring Allaah free from resemblance to the creation). But this is not tanzeeh, rather it is ta`teel (purely striping Him of Attributes). And there is a difference between ta`teel denying Attributes and between tanzeeh (declaring Him free from resemblance). At-tanzeeh is that which Allaah mentioned in His Saying:

There is nothing like Him (Sooratush-Shooraa (42), aayah 11)

Do you know of anyone similar to Him? (Soorah Maryam (19), aayah 65)

This is tanzeeh, declaring the Creator free of resemblance to the creation, which is mentioned by Allaah. And it is to deny any resemblance between the creation and the Creator or that the creation is equal to the Creator. That is what Allaah, the Majestic and Most High, is declared free of. But as for denying the Attributes, then that is just ta`teel, pure denial and negation, which comes about as a result of tashbeeh [01] . So they imagine resemblance initially and then they deny the Attributes secondly. And this is not tanzeeh, declaring the Creator free of resemblance. So there is a difference between tanzeeh, declaring the Creator free of resemblance and between ta`teel, denying the Attributes.

The Ash`arees came with something astonishing, even more astonishing than the saying of the Jahmiyyah. So they said,

“The Speech of Allaah is divided into two categories: the meanings and the words. The meanings, this is the Speech of Allaah. And Allaah has the Attribute that He has Speech, and it is the meaning which has existed eternally in Himself. But as for Allaah speaking with letters and with a voice, then this is to be denied for Allaah in their view. And they say it (His Speech) is just a meaning existing in Himself, He the Most Perfect and Most High. As for the words, then it is the speech of a created being meaning it is from the speech of Jibreel or from the speech of Muhammad sallAllaahu `alayhi wa sallam.”

So they made the Qur’aan to be composed of two things, from something created and from something not created. So they did not come to be with the People of the Sunnah and say that the Qur’aan is not created. And they were not with the Jahmiyyah and said that the Qur’aan all of it is created. Rather they were waverers (neither here nor there). Just like the saying of the Christians with regard to the Messiah, that he was composed of two things, of the divine and the human. And they say that the human and divine became as one. [02]

So in summary this matter is very great. And do not be intimidated by the traitors, those who claim that they are from the People of the Sunnah, and those who say, “This matter does not warrant all of this arguing. And Imam Ahmad went beyond the limit when he refused to say that the Qur’aan is created. And this matter does not warrant all of this.” This is present in the writings of some of those who ascribe themselves to knowledge, and some who say, “What happened between Imam Ahmad and his opponents was just a political disagreement.” But if you carefully reflect, you will find that this matter is not something slight. Because if it is denied that the Qur’aan is the Speech of Allaah, then what remains with us? If the Lord has the Attribute of Speech removed from Him, then this will be a deficiency in the Lord, the Perfect. Because the one who does not speak is not an ilaah (is not one who is deserving of worship). And Allaah, the Perfect, He rebuked the Jews when they worshipped the calf and said:

Do they not see that it (the calf) does not speak to them. (Sooratul- A`raaf (7), aayah 148)

So it must be the case that the Lord speaks. And He controls and He commands and He forbids. So therefore if Speech is negated for Allaah, then it would be the case that He is not deserving of divinity and the right to worship. High and Exalted is Allaah above what they say. So this is a tremendous matter. Therefore Imaam Ahmad rahimahullaah took the stance that he took, the stance of the unshakable mountains, and he would not give in, and he did not make any exceptions for himself. And he had patience upon the trial and he had patience upon imprisonment and upon being lashed and upon being demeaned by three khaleefahs (Caliphs), al-Ma·moon, al-Mu`tasim and al-Waathiq. Each one of them followed on in succession upon torturing him. They wanted him to give in, but he refused rahimahullaah and he remained firm. At the end of the time of al-Waathiq (the last of the three), it is said that he turned back from this, when there was a debate between a scholar from the People of the Sunnah and between Bishr al-Mareesee and (Bishr) al-Mareesee was defeated, and at that point al-Waathiq turned back. [03]

So in summary, this is a tremendous matter and it is very important and must not be treated lightly. And it may not be said, as some of the ignorant people and some of the writers and the intellectuals say, or the Ash`arees or those who follow their way, they say, “This is a matter which does not warrant all of this importance and all of these refutations.”

And Imam Ahmad used as a proof against them His Saying:

So that he may hear the Speech of Allaah. (Sooratut-Towbah (9), aayah 6)

Thus did Allaah say before. (Sooratul-Fath (48), aayah 15)

“Allaah said,” so He affirmed for Himself Speech and Sayings.

His saying, “and His Revelation sent down,” meaning the Qur’aan. He sent it down to His Prophet Muhammad sallAllaahu `alayhi wa sallam through the intermediary Jibreel, `alayhis-salaam. He the Most High said:

The Trustworthy Spirit (Jibreel, `alayhis-salaam) descended with it (the Qur’aan) to your heart (heart of Muhammad sallAllaahu `alayhi wa sallam) so that you should be from the warners in a clear Arabic tongue (language). (Sooratush-Shu`araa· (26), aayaat 193-195)

So this is clear and very apparent. Yet despite this there are some who come and say, “The Qur’aan is a created thing, not something sent down, and Allaah did not speak with it and Allaah is not described with Speech.” High and Exalted is Allaah above what they say.

His saying, “and it is His Light.” The Qur’aan is described as being Light. He, the Most High said:

But rather We made it a Light, by which We guide whomever We wish from our servants (Sooratush-Shooraa (42), aayah 52)

And it is called Rooh, life or spirit.

And We revealed to you a Rooh (Spirit/Life/Soul) from our Command. (Sooratush-Shooraa (42), aayah 52)

Rooh, a Spirit or Life, because the hearts come to life through it (the Qur’aan), just as the bodies come to life through a spirit/soul. So it is a Spirit/Soul for the hearts. And the well-known soul is a soul for the bodies. So therefore it (the Qur’aan) is Light, and it is a Spirit and it is Guidance, and it is a Reminder and it is Admonitions, and it has many names, which shows its greatness.

His saying, “because the Qur’aan is from Allaah and that which is from Allaah is not created.” Allaah, the Majestic and Most High, along with His Names and His Attributes, is not created. So He is the Creator and everything besides Him is something created. And it cannot be said that the Names and Attributes are created, because they are from Allaah, and that which is from Allaah is not created, meaning Allaah has them as His Attributes. So Allaah with His Names and His Attributes is the Creator and whatever is besides Him is created.

His saying, “And likewise Maalik ibn Anas and Ahmad ibn Hanbal, may Allaah have mercy upon them, said,” This is the saying of the Imaams. And from them was Maalik, the Imaam of the abode of Hijrah (al-Madeenah), and Imaam Ahmad, the one who was tortured for that and who was harmed, may Allaah have mercy upon him, and he had patience; and others besides them from the Imaams of AhlusSunnah. This was their saying. [04]

His saying, “and whoever came before them from the jurists (the scholars of fiqh) and whoever came after them.” Meaning, Imaam Maalik and Imaam Ahmad were not alone in this saying. Rather it was said by those who came before them from the Companions and the taabi`een and the successors of the taabi`een. And whoever came after them from the Imaams.

His saying, “And disputation about it is disbelief.” [05] Disputing about the Qur’aan, whether it is something created or whether it is something not created or a person having doubts and saying, “I don’t know, there is disagreement about this matter,” as people say now. So a manifestation has now appeared where they say, “The matter is khilaafiyyah/there is disagreement about this matter”. So we say: When there is disagreement, then what is to be followed is the daleel, the proof. We were not given the duty in the Religion of having to follow the disagreements of the people and sayings of the people. We have being given the duty in the Religion of following the proof. So when there is disagreement we test the disagreement against the proof. And whatever that is found to be supported by the proof, then it is the Truth. And whatever is contrary to the proof, then it is false. And Allaah did not abandon us to opinions and sayings and disagreements. Rather He said:

So if you disagree in anything, then refer it back to Allaah and to the Messenger. (Sooratun-Nisaa· (4), aayah 59)

Imam Ahmad said in his book, Usoolus-Sunnah,

“And the Qur’aan is the Speech of Allaah and it is not created. And a person should not be too weak to say, ‘It is not created.’ Because the Speech of Allaah is not something separate from Him. And there is nothing from Him that is created.”

And whatever you disagree about, then its judgement is to be referred back to Allaah. That is Allaah my Lord. Upon Him I place my reliance and to Him I turn constantly. (Sooratush-Shooraa (42), aayah 10)

So it is obligatory to refer back to the Book of Allaah and to the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. And whatever is supported by proof is to be taken, and whatever is contrary to the proof is to be left. And as for the person who takes a saying which conforms to his desires or his whims, even if it goes against the proof, then he is one who is astray; and this one is worshipping his own desires. As for the person who is worshipping Allaah, then he takes that which is supported by the proof from the Book of Allaah and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam.

Footnotes:

[01] Transcriber’s note: meaning resemblance

[02] Translator’s side point: Imaam ath-Thahabee, in his book Siyar A`laamin-Nubalaa· in volume 11, in the biography of Ibn Kullaab (the founder of what is called the Ash`aree creed), said, “Abul-`Abbaas al-Baghawee said, “Thaythoon the Christian said to me, ‘May Allaah have mercy upon `Abdullaah (Ibn Kullaab). He used to come to me in the church and he used to take things from me and if he had lived, we would have turned the Muslims into Christians.’ So it was said to this Christian man Thaythoon, ‘What do you say about the Messiah (`Eesaa)?’ He said, ‘What the people of your way said about the Qur’aan.’”

[03] Translator’s side point: That story is mentioned in a footnote from Siyar A`laamin-Nubalaa· by Imaam ath-Thahabee

[04] Translator’s side point: Al-Laalikaa·ee reports in his book, Usool I`tiqaad Ahlis-Sunnah, from Aboo Uways who said, “I heard my maternal uncle, Maalik ibn Anas, and a group of the scholars mention the Qur’aan and they said, ‘It is the Speech of Allaah, and it is from Him and there is nothing from Him which is created.’”

[05] Translator’s side point: There is a hadeeth which directly states it reported by Aboo Daawood as hadeeth 4603 declared hasan saheeh, good authentic, by Shaykh al-Albaanee from Aboo Hurayrah, from the Prophet sallAllaahu `alayhi wa sallam, that he said: “Disputation about the Qur’aan is disbelief.”

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 15

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

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

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

The author Imam Barbahaaree rahimahullaah said,

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

[Souncloud Audio Link] 

The Explanation:

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

Footnotes:

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

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

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Our Lord is the First without any beginning, and the Last without any end – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 14 : Point 11 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know, may Allaah have mercy upon you, that speculative speech, kalaam, about the Lord, the Most High, is a newly introduced matter and it is an innovation and misguidance. Nothing is to be said about the Lord except what He, the Mighty and Majestic, described Himself with in the Qur·aan and what the Messenger sallAllaahu `alayhi wa sallam explained to his Companions. So He, the Majestic in Renown, is One.

There is nothing like Him; and He is The All Hearing The All Seeing. (Sooratush-Shooraa (42), aayah 11)

Our Lord is the First without any beginning, and the Last without any end. He knows whatever is secret and whatever is most hidden. He has ascended over His Throne, and His Knowledge is in every place. And no place is free of His Knowledge.

[In this Part B audio, the last paragraph in the above point is covered. You can Listen to Point 11 (Part A)]

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

His saying, “Our Lord is The First, without any ‘when’. And He is The Last, without any end.” Allaah, the Majestic and Most High, is The First without any beginning and The Last without any end. He, the Most High, said

He (Allaah) is The First and The Last and The Uppermost and The One who is Closest (Sooratul-Hadeed (57), aayah 3)

These are names which are opposites. ‘The First’ (Al-Owwal) is opposite to ‘The Last’ (Al-Aakhir). ‘The Uppermost’ (Az-Zaahir) is opposite to ‘The Closest’ (AlBaatin). And the Prophet sallAllaahu `alayhi wa sallam explained this aayah in his saying: You are The First, and there is nothing before You. And You are The Last, so there is nothing after You. And You are The Uppermost One, so there is nothing above You. And You are The Closest One, so there is nothing closer than You. [01]

This was the explanation of the Messenger sallAllaahu `alayhi wa sallam. But then there came those people who explained it with other than the explanation of the Messenger (sallAllaahu `alayhi wa sallam) who say, “Az-Zaahir means ‘one who became apparent to the intellects’ and ‘who became apparent through clear proofs’, and it does not mean that He is above the created beings or that He is above the Throne!” So this is false and futile, contrary to the explanation of the Messenger sallAllaahu `alayhi wa sallam. The one from the people who knows best about Allaah is Allaah’s Messenger sallAllaahu `alayhi wa sallam. And he has explained this aayah with a clear explanation, that ‘The First One’ means the One whom there is nothing before Him: “The First with no beginning.” And ‘The Last one’ He is the One whom there is nothing after Him: “The Last with no end.” And “The Uppermost” is the One whom there is nothing above Him. He is above all created beings.

And He is The Invincible Subduer above His servants. And He is The All Wise, The All Aware. (Sooratul-An`aam (6), aayah 18)

And (Allaah) He is the Invincible Subduer above His servants. And He sends down guardians over you. (Sooratul-An`aam (6), aayah 61)

He has exaltedness (being above and exalted) with regard to His Self (Thaat). And He has exaltedness of Status (Qadr). And He has exaltedness in Supremacy (Qahr). “And You are The One who is Closest so there is nothing closer than you…” meaning that He knows everything. Nothing at all is hidden from Him. So He, along with the fact that He is above His created beings, then along with this, nothing is hidden from Him, from the innermost secrets and what their chests conceal.

Nothing whatever is hidden from Allaah, in the earth nor in the heavens (Soorah Aali `Imraan (3), aayah 5)

And then people come who say, “Allaah the Majestic and Most High is not above and He is not beneath, and He is not to the right and He is not to the left, and He is not inside the Universe and He is not outside the Universe.” The meaning of this would be that He does not exist as occurs in the books of the people of kalaam (people of theological rhetoric).

His saying, “He knows what is secret and what is most hidden. And He is ascended upon His Throne.” So His knowing whatever is upon the earth and whatever is beneath the earth and whatever is under the soil, this does not contradict His being above His Throne. Because Allaah, the Majestic and Most High, encompasses everything and nothing encompasses Him, He the Perfect and Most High. And the whole of the creation in comparison to Him is just tiny, like nothing at all. And He is Al-`Azeem, The Tremendously Great One; Al-Kabeer, The Incomparably Great One; Al-Muta`aal, The Supreme and Exalted One; Al-Jaleel, The Majestic and Supreme – He the Perfect and Most High. So we do not make analogy between Him and ourselves.

They have not given Allaah the respect and honour which is due to Him, and the whole earth will be grasped by Him on the Day of Resurrection, and the heavens will be rolled up in His Right Hand. Perfect and Exalted is He and far removed from that which they associate with Him. (Sooratuz-Zumar (39), aayah 67)

All the created things are, in relation to Him, like nothing. Even if they are very great in the eyes of the people, but with respect to Him they are like nothing. (They are nothing) before His Tremendousness, He the Perfect and Most High. People, they do not give the honour and respect to Allaah that is His due when they deny His Ability and His Greatness.

O mankind, a similitude has been struck for you so listen to it. Those whom you call upon besides Allaah could never create even a fly, even if they gathered together to do it. And if the fly were to take something from them (those idols) they cannot rescue it from it. Weak is the seeker and the one sought.2 They do not give Allaah His due honour and respect. (Sooratul-Hajj (22), aayahs 73-74)

They do not recognise the Tremendousness of Allaah and His Ability and His Supremeness and His Knowledge. So therefore they draw analogy between Him and themselves. Therefore they belittle Allaah, the Mighty and Majestic. If you people, all of you together, from the first of you to the last of you, all the jinn and all mankind, were to gather together to create a fly, the smallest thing, they would not be able to do so. Particularly whom they call upon besides Allaah, from those objects of worship and those false lords.

They could never create a fly even if they all gathered together to do it. If the most proficient doctors gathered, and the cleverest people in the world and the craftsmen and the inventors, and you were to say to them, “Produce a fly for us,” they would not be able to do it – even though they are able to build huge ocean liners which contain airstrips and carry aeroplanes, and they can build huge aeroplanes. They are able to build these things. As for creating a fly and putting life into it, then they are not able to do it. They can draw a picture of a fly and of a person and of wild animals and the like, but they are not able to make any such thing walk and talk. They can just draw it with its details only. As for breathing life into it, then this is from the command of Allaah, the Majestic and Most High. So therefore how can analogy be made between the Creator, the Majestic and Most High, and the creation. He is not reached by the intellects and people’s thoughts, and He cannot be imagined by their thinking, He the Perfect and Most High.

His saying, “He knows whatever is secret and whatever is most hidden. And He is ascended over His throne.” His being ascended over His Throne does not contradict His knowing whatever is hidden and whatever is most secret. So it may not be said that because He has ascended over His throne He is therefore distant from the people and He does not hear and does not see therefore, for this is claiming tashbeeh, that there is likeness between the Lord and the creation.

So Allaah, the Majestic and Most High, all things are the same to Him. Nothing is hidden from Him, He the Perfect and Most High; something close or something far, the first of the creation and the last of them, this world or the Hereafter. All of it is within the Knowledge of Allaah, the Perfect and Most High. And therefore this gigantic creation is caused to proceed by Him, He the Perfect, and by His Ability and His Will and His Creating.

Allaah holds the heavens and the earth, so that they do not move away. And if they were to move away, then no one besides Him, could hold them. Indeed He is Forbearing and He forgives extensively (Soorah Faatir(35), aayah 41)

The orbit of the stars, the Sun and the Moon in its precise calculated manner which does not alter and does not err and does not slip, who is the One who ordered it with this arrangement? He is Allaah the Majestic and Most High.

The Moon and the stars proceed in an orderly manner until Allaah wishes the end of this world and moving on to the Hereafter. The One who ordered it is All Wise and All Knowing, the Perfect and Most High.

So if you were to reflect upon this creation, then you would realise the greatness of Allaah the Perfect and Most High. So when the people see a precise machine they marvel at this skill, and at its maker, but it is a small thing; then how about this whole creation which does not fail. Who causes it to persist and who preserves it? Who is the One who preserves this creation, all of it, so that it does not alter and does not fail and does not miss out on anything? He is Allaah, the Majestic and Most High.

So these created things, the small ones and the large ones, who brings provision to them? Huge created things, who is the One who produced provision for them, for each one in accordance with its own condition? He is Allaah, the Majestic and Most High.

So what is obligatory is that we should submit to that which came from Allaah, because He knows best about Himself, and that we submit to what came from Allaah’s Messenger sallAllaahu `alayhi wa sallam because the Messenger is the one from the creation who knows best about his Lord, He the Perfect and Most High; and that we do not raise objections and we do not interfere with our intellects and our own thinking. So there is no contradiction between the fact that “He knows whatever is secret and whatever is most hidden” and “He is ascended over His throne.”

And His Saying, “And His knowledge is in every place. And no place is free of His knowledge.” His knowledge is in every place.

Nothing whatever is hidden from Allaah, in the earth nor in the heavens. (Soorah Aali `Imraan (3), aayah 5)

And He (Allaah) knows whatever is in the land and in the sea. And no leaf falls except that He knows it. And there is no grain in the darkest depths of the earth, nor anything fresh, nor anything dry, except that it is written in a clear book. (Sooratul-An`aam (6), aayah 59)

And He (Allaah) is the One who takes your souls by night. Meaning in sleep.

And He knows whatever you do…
Meaning ‘whatever (deeds) you earn’.

…in the day. Then He raises you up in it. (Sooratul-An`aam (6), aayah 60)

Meaning you get up from sleep. Who caused you to sleep in the first place? And who is it that causes you to wake up? He is Allaah, the Perfect and Most High. So if you were to think about this creation, then this would lead you to realize the Greatness of Allaah and you would submit to Allaah, the Mighty and Majestic; if you were to reflect upon the speech of the Messenger sallAllaahu `alayhi wa sallam and what he informed about with regard to events of the past and of the future, things which have occurred just as he informed sallAllaahu `alayhi wa sallam. Who guided him to know that? It was Allaah, the Majestic and Most High. He is the One who revealed it to him. It was not from himself; rather it was just from Allaah, the Mighty and Majestic. If you were to compare the ahaadeeth (sayings of the Messenger sallAllaahu `alayhi wa sallam) to the events that have occurred, you would be amazed. The Messenger sallAllaahu `alayhi wa sallam mentioned to us about the lives of the Prophets and the previous nations (he mentioned) a great deal (of that), even though his time was much later. Who made him aware of this? It was Allaah, the Majestic and Most High. So this is indeed a proof that he is a Messenger from Allaah. This tremendous Qur·aan, it is not possible that it could have come from other than Allaah.

Say, if the whole of mankind and jinn were to gather together to bring the like of this Qur·aan, they could not bring its like, even if they all tried to help each other. (Sooratul-Israa· (17), aayah 88)

It is from the speech of Allaah, the Majestic and Most High. And the Messenger was just one who conveyed the Message from Allaah, the Majestic and Most High.

And this Qur’aan has been sent by Revelation to me to warn you with it and to warn whomever it reaches. (Sooratul-An`aam (6), aayah 19)

So he was one who conveyed the Message from Allaah, the Majestic and Most High.

Footnotes:

[01] Reported by Muslim in his Saheeh (4/2084 no. 2713) from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[02 Translator’s side point: At-Tabaree explains that to mean, “Weak is the idol and weak is the fly.”

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

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Speculative speech (kalaam) about Allaah, the Most High, is an innovation and misguidance (Part A) – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 13 : Point 11 (Part A)
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know, may Allaah have mercy upon you, that speculative speech, kalaam, about the Lord, the Most High, is a newly introduced matter and it is an innovation and misguidance. Nothing is to be said about the Lord except what He, the Mighty and Majestic, described Himself with in the Qur·aan and what the Messenger sallAllaahu `alayhi wa sallam explained to his Companions. So He, the Majestic in Renown, is One.

There is nothing like Him; and He is The All Hearing The All Seeing. (Sooratush-Shooraa (42), aayah 11)

Our Lord is the First without any beginning, and the Last without any end. He knows whatever is secret and whatever is most hidden. He has ascended over His Throne, and His Knowledge is in every place. And no place is free of His Knowledge.

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

His saying, “Kalaam, speech/rhetorical theology/theological rhetoric, with regard to the Lord, the Most High, is something new and it is an innovation and misguidance.” Meaning, theological rhetoric, kalaam, with regard to the Self of the Lord, the Perfect and Most High, and with regard to His Names and His Attributes, is a newly introduced affair. It was introduced by the people of misguidance, those who do not submit to the texts and who do not have fear of Allaah, the Mighty and Majestic. So therefore they speak about the Self of the Lord, and they speak about His Names and His Attributes, and they deny and they negate that which Allaah affirmed for Himself or that which His Messenger affirmed for Him. And they bring opinions from themselves. (And they say) “This is what is correct.” They speak in explanation of the texts with other than their correct explanation, or they say, “We don’t understand them.” They say, “We leave and entrust them to Allaah.” And the Speech of Allaah and the speech of His Messenger becomes just like foreign/non-Arabic speech which the Arabs do not understand.

So what is obligatory upon the Muslims is that they continue upon the correct path, upon the way of the Salaf and that they do not give any attention to those people who mislead others, those who argue about Allaah without any proof which He has given them. They dispute about the Qur·aan and they dispute about the Sunnah. Their affair is just argumentation. So it is obligatory to beware of those people. Those people are not people who are followers (of the Truth); rather they are innovators who are just following their desires. [02]

His saying, “And nothing is to be said about the Lord except that which He described Himself with, He the Mighty and Majestic, in the Qur’aan.” Having forbidden argumentation about Allaah, the Mighty and Majestic, and arguments/debates about the Names of Allaah and His Attributes, he now explains what is obligatory. And it is that we affirm the Qur·aan and the Sunnah just as they came upon their meaning, the meaning taken from the Arabic language with which the Qur·aan and the Sunnah came down. So al `ilm, knowledge, its meaning is well known in the language. Likewise al-wajh, the face, is well known. And al-`ayn, eyes, and al-yad, hands, and al-istiwaa·, ascending, and al-`uloow, being high above, all of these and their like, their meaning is well known in the Arabic language in which the Qur·aan came down. Whereas the people of misguidance, they say “This speech is not in accordance with what is apparent from it.”

And then they divide into two categories:

• A category who say, “We stop and withhold. And we say what is apparent is not what is meant; but then we do not understand what is actually meant by it.” And they are the Mufowwidah the people of tafweed.

• And the second category are the Mu’owwillah, the people of ta’weel, who give false interpretations. And they are more in number; they are the majority out of these two groups. They interpret with other than their correct meaning.

So they went astray and they lead others astray and they preoccupy the people. And they fill up books with these debates, with arguments and disputations which lead to nothing.

So what is obligatory is to submit to what occurs in the Book and in the Sunnah with regard to the Names of Allaah and His Attributes as was meant by Allaah and His Messenger, because Allaah knows best about Himself, He the Perfect and Most High, and He knows best about other than Himself. And the most knowledgeable one from the creation about Allaah is the Messenger of Allaah sallAllaahu `alayhi wa sallam. As for us, then our knowledge falls short. There are many things that we do not know related to our own selves with regard to the details of our bodies and the veins and the senses. There are things which we do not know. Do you know the rooh, about the soul? What exactly is it? The intellect, what is it? If you do not know something from your own body, nor something about your own self, then how can you speak about the Self of Allaah the Perfect and Most High, which is not known, except to Him, He, the Perfect.

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

This is outside what they know and outside what they can imagine. And no analogy can be made between Allaah, the Perfect and Most High, and His creation. This would be a belittlement of Allaah the Mighty and Majestic. So He knows best about His Self and about other than Himself. And He is the One who is truest in saying and better in speech than His creation, as Shaykhul-Islaam rahimahullaah said in al-Waasitiyyah [03].

His saying, “and what Allaah’s Messenger sallAllaahu `alayhi wa sallam explained to his Companions.” The issue of the Names and Attributes hinges upon the Book and the Sunnah. And their explanation is also in the Book and the Sunnah, and the language of the Arabs in which the Legislation came down. And we do not go to the logic of Aristotle and Plato, or so and so, or such and such. This is a crime against the Legislation of Allaah, the Perfect and Most High, and it is a case of replacing the Revelation with logic and `ilmul-kalaam, theological rhetoric. And what fruit did theological rhetoric and argumentation produce for those people with regard to misguidance and ruin and loss. And they did not reach any result. And this is by their own admission.

They expended their whole lives in debating and disputations, and in the end they acknowledged that they did not reached any result. And if only they had submitted to Allaah and to His Messenger sallAllaahu `alayhi wa sallam, they would have found relaxation.

And therefore one of them said:

“The result of using the intellects is just that the mind is tied in knots
And most of the striving of the people is just misguidance
And our spirits are forlorn strangers within our bodies
And all the results that come about in this world for us are just harm and an evil climate

And we did not benefit from our studies through our whole lives except that we just gathered they said and such and such said (idle speech).” [04]

So they came to a state of doubt and uncertainty. And as for those who submitted to Allaah and to His Messenger, then they were saved and at peace from this.

And the people of misguidance say also:

“Upon my life, I have gone around all of the institutions of learning
And I have looked upon all those places
And I did not see except one who is putting his palm
upon his chin in confusion or one who is striking his teeth in regret.” [05]

He went around all the institutes of learning, institutes of theological rhetoric and logic and debating and he examined them and did not find in them that which could remedy the need to know. And he said [06]:

“I have carefully considered the different paths of theological rhetoric and the ways of the philosophers. And I did not see them remedying the sick [07] nor quenching the thirst of the person with extreme thirst. And I saw that the closest path was the way of the Qur’aan.

Read with regard to affirmation.

The good word ascends to Him. (Soorah Faatir (35), aayah 10)

The Most Merciful ascended upon the Throne. (Soorah TaaHaa (20), aayah 5)

And read with regard to negation:

There is nothing like Him (Sooratush-Shooraa (42), aayah 11)

And they do not encompass Him with knowledge. (Soorah Taahaa (20), aayah 110) ”

(End of quote)

His saying, “So He, the Majestic in Renown, is One. There is nothing like Him; and He is The All Hearing, The All Seeing.” He is, He the Perfect, One. No one shares with Him with regard to His Self nor with regard to His Names and His Attributes nor with regard to His Creating and His Actions nor with regard to His worship. There is no sharer and no partner for Him. So why therefore tire yourself out? You are a created being and He is the Creator. How can the created being encompass knowledge of the Creator, the Majestic and Most High? So you, your role is just to submit to Allaah and to His Messenger and not to dispute and not to argue and not to tire yourself out and to tire other people out. This is what is obligatory and binding. And therefore the Companions, they did not engage themselves in these unnecessary matters. And they did not withhold with regard to an aayah or with regard to a hadeeth. Rather they affirmed it and submitted to it and held what it contained as their creed and belief, and they never had any problems arise, ever. So the matter is a matter requiring submission and compliance. And that we do not delve into matters of creed and belief in the way which the people of disputation and the people of kalaam, theological rhetoric, and people of logic delved into it. Such that the result was, as they themselves admitted regarding themselves, that they ended up in a state of bewilderment and confusion and not reaching any result, as one of them said,

“We didn’t benefit anything from our studies, throughout our whole lives Except in the end we just gathered idle speech.”

(Meaning), so and so said and so and so said. And if he says such and such then the response is such and such. [08]

Footnotes:

[02] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said regarding this point, “Meaning by that, speech which was introduced by the Jahmiyyah with regard to delving into speaking about Attributes of Allaah without knowledge. But as for describing (giving as an Attribute) that which Allaah described Himself with or which His Messenger sallAllaahu `alayhi wa sallam described Him with, then this is something required.

[03] This occurs in al-`Aqeedah Al-Waasitiyyah.

[04] These lines of poetry are by al-Fakhrur-Raazee. You can refer back to Dar· Ta`aarud al-Aql wan-Naql and Minhaajus-Sunnah (of Shaykhul-Islaam ibn Taymeeyah).

[05] These lines of poetry are by ash-Shahristaanee, the author of the book al-Milal wan-Nahl. You can refer back to Dar· Ta`aarud al-Aql wan-Naql and Minhaajus-Sunnah (of Shaykhul-Islaam ibn Taymeeyah).

[06] This is a quote from ar-Raazee quoted from him in the book an-Nuboowaat of Shaykhul-Islaam (ibn Taymeeyah)

[07] Translator’s note: curing the one who has a need for knowledge

[08] Shaykh as-Suhaymee hafizahullaah said, “Then he made clear that it is obligatory to describe Allaah with that which He described Himself with, and that which His Messenger sallAllaahu `alayhi wa sallam described Him with, without tahreef, distorting the meaning, without ta`teel, denying/depriving it of meaning, without takyeef, saying how, and without tamtheel, likening the Creator to the creation, in accordance with His Saying, He, the Most High:

There is nothing like Him (Allaah); and He is The All Hearing, The All Seeing (Sooratush-Shooraa (42), aayah 11)

So, “There is nothing like Him;” this is negation. And, “and He is The All Hearing, The All Seeing;” this is affirmation. And it contains a proof for detailed affirmation and for general and concise negation. Because His Saying, “There is nothing like Him,” this is a general and concise and negation. It negates everything that can be imagined or can cross the mind. And “and He is The Hearing, The Seeing,” this is affirmation in detail. And this aayah is a tremendous principle with regard to affirming the Attributes along with declaring Allaah, the Exalted and Most High, free of whatever does not befit Him.

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 13

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links

Al-kalaam (theological rhetoric), arguing, debating and disputing are newly introduced affairs – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 13 : Point 10
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

Al-kalaam (theological rhetoric), arguing, debating and disputing are newly introduced affairs. They cast doubt into the heart, even if the person happens to attain the Truth and the Sunnah.

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

These matters, al-kalaam (theological rhetoric), debating and disputing which occurred between all of the sects, these are newly introduced matters. And the reason for them is the following of desires. And whoever is such that his desires follow that which the Messenger sallAllaahu `alayhi wa sallam came with, then he will not have doubt.; and he will not be a person of disputing nor arguing nor quarrelling, because he is one who submits and complies. He, the Most High, said:

So if Guidance comes to you from Me, then whoever follows My Guidance, then there will be no fear upon them and they will not grieve. (Sooratul-Baqarah (2), aayah 38)

So whoever follows My Guidance, then he will not go astray and he will not be wretched. (Soorah Taa Haa (20), aayah 123)

So the matter is a question of following, ittibaa`, and complying, inqiyaad, and submitting, tasleem, to the command of Allaah and His Messenger without debating and without argumentation. And the people of misguidance did not fall into argumentation and debates except on account of the fact that they did not submit to Allaah and to His Messenger in the way that the Ahlus-Sunnah wal-Jamaa`ah submitted. And therefore you will find the Ahlus-Sunnah wal-Jamaa`ah, and all Praise is for Allaah, united with no difference between them in the matter of `aqeedah, creed and belief; rather disagreement is found with the misguided sects. He, the Most High, said:

So if they turn away then they are the ones who will have split away and opposed. So Allaah will suffice you against them. And He is the all Hearing the all Knowing. (Sooratul-Baqarah (2), aayah 137)

And the confirmation of this occurs in another aayah:

And do not follow the other paths for they will cause you to split away and separate from His path. This He has commanded you with so that you may be dutiful to Him. (Sooratul-An `aam (6), aayah 153)

His saying, “(Theological rhetoric, arguing, debating, disputing are all newly introduced affairs. They cast doubt into the heart) even if the person involved in them happens to attain the Truth and the Sunnah.” Meaning, he will still be in error, because he has attained these two (the Truth and Sunnah) through other than the correct path.

Because the correct path is submission and not delving and debating and arguing which just causes the hearts to become bitter and produces grudges. And it also brings about something worse than that which is at-takfeer, people declaring others to be disbelievers, because the misguided sects they declare each other to be disbelievers and they declare each other to be misguided.

Every sect rejoicing at what they themselves are upon. (Sooratur-Room (30), aayah 32)

Everyone thinking that what he is upon is what is correct. As for the Ahlus-Sunnah walJamaa`ah, the people of Sunnah and the United Body upon the Truth, who submitted to the command and complied, then disagreements did not occur between them, and all Praise is for Allaah. And they do not declare each other to be disbelievers, and they do not declare each other to be misguided; rather they praise each other. And some of them follow others, because they are upon a correct path. Indeed hatred and grudges and declarations of others being disbelievers and being misguided only comes about on account of contradicting the Truth and taking hold of opinions and ideas.

And there is no doubt that everyone wants to defend his own opinion. So he will not accept that it will be said to him, “You are wrong,” for this will mean that you are accusing his intellect of being deficient and he will not be pleased with this. However, if you say to a person of Truth when he has made a mistake, “You have erred with regard to the evidence in this matter, you have missed out on the Sunnah,” then he will accept it, because his intent is the Truth and his intent is not just to support his own opinion. So if you say, “O so and so, you have missed out on the Sunnah, you have missed out on the correct evidence,” then he will accept and return. But if you say to a person who is a follower of desires, “You are in error,” then he will become angry and become worse. And this is the sign of the people of desires, that everyone just wants to aid and support that which he desires. But as for the person of the Truth, then what he wants is that the Truth should be aided, and he seeks after the Truth. And the wise word is the lost property of the believer; wherever he finds it, he takes hold of it. [01]

Footnotes:

[01] Translator’s side point: (Refer to pages 58-59 of Shaykh Ahmad an-Najmee’s Explanation of SharhusSunnah [Irshaadus-Saaree fee Sharhis-Sunnati lil-Barbahaaree])

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 13

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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There is no Qiyaas (Analogy) in the matters of Aqeedah (Creed and Belief) – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 12 : Point 09
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know, may Allaah have mercy upon you, that there is no making analogies with regard to the Sunnah, nor reasoning with examples and desires are not to be followed regarding it. Rather it is just a case of affirming the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam without asking how, or explaining it away and without saying, “Why is that?” or “How can that be?”

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

What is meant by the Sunnah here is the `aqeedah (creed and belief) because this book is on the topic of `aqeedah, and the (correct) creed is the Sunnah. And this book is called Sharhus-Sunnah, an explanation of the Sunnah (the correct creed). It is called Sunnah because the Sunnah is the (correct) path. And the `aqeedah (creed and belief) is towqeefiyyah, dependent upon text. There is no scope at all for adding anything to it. It hinges upon what occurs from Allaah and from His Messenger sallAllaahu `alayhi wa sallam. And whatever is contrary to what came from Allaah and His Messenger, then it is false and futile and it is misguidance. So this is the meaning of the saying of the scholars that `aqeedah is towqeefiyyah (depends upon text). Analogy does not enter into it because qiyaas (analogy) can only be in issues of fiqh. They are where analogy can enter, and they are the rulings of what is lawful and what is forbidden. As for the matters of `aqeedah, then there is no analogy in them. Rather it is just tasleem, submission, and inqiyaad, compliance, to that which came from Allaah and his Messenger without any interference. [03]

His saying, “And desires are not to be followed regarding it.” Meaning it is not to be said concerning the `aqeedah (creed and belief) “Whatever agrees to your desires can be accepted and whatever goes against your desires, you should reject it,” as is the way of the people of misguidance. And therefore they were called ahlul-ahwaa (the people of desires). He, the Most High, said,

So if they do not respond to you [04], then know that they are just following their desires. And who is more astray, than one who follows his desires without guidance from Allaah. (Sooratul-Qasas (28), aayah 50)

So whoever does not submit to the `aqeedah (creed and belief) that is established in the Book and the Sunnah, then he is just following his desires. And therefore the people of innovations in creed and belief are called ahlul-ahwaa, the people of desires, because they are just following their desires, as occurs in the aayah:

And who is more astray, than one who follows his desires without guidance from Allaah. (Sooratul-Qasas (28), aayah 50)

His saying, “Rather it is just a case of affirming the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam without asking how and without explaining it away and without saying, “Why is that?” or “How can that be?” Meaning submission to the sayings of the Messenger of Allaah sallAllaahu `alayhi wa sallam with regard to the Names and Attributes of Allaah and the matters of creed and belief. “Without explaining” meaning, not giving an explanation which is contrary to its correct meaning. And it is an explanation which is contrary to what the texts indicate. And this became widespread amongst the Jahmiyyah, the Mu`tazilah and the Ash`arees. Such as their claiming that what is meant by al-Yad, Allaah’s Hand, is al-Qudrah, ability. And what is meant by al-Wajh, Allaah’s Face, is ath-Thaat, His Self. And what is meant by al-Istiwaa·, Allaah’s ascending is al-Isteelaa·, Allaah’s overcoming. This is a false and futile explanation. This is not the meaning of these texts. So his saying “without explanation” means without any false explanation. As for explaining them with the meaning of making clear/explaining their correct meaning, then this is true.

Footnotes:

[03] Translator’s side point: Shaykh Saalih ibn Sa`d as Suhaymee hafizahullaah said,

“What is meant by analogy is that which texts are rejected on account of. That is prohibited in the Sunnah. Indeed it is prohibited in all of the Islaamic rulings. As for the analogy which is well known with the people of Usool (people of fundamental of fiqh) and it is joining a matter for which we do not have a text, joining it to a matter which we do have a text for, based upon a ruling in that matter built upon a reason that is common to both of them, when there is no text to be found.

As for this matter here (analogy in this way) then this is a matter which is acted upon and is something which the Salaf stated. However, it is only resorted to when there is a dire need. So it is a supplementary principle and it is not a fundamental principle. It is resorted to, just in the same way that dead meat is resorted to, it is just like eating dead meat. When a text is not present or the text cannot be understood (or so on and so forth) then in that case analogy can be resorted to. And it is particular to the detailed rulings of legislation. But as for the Sunnah in general, then there is no analogy in the Sunnah. Because it is either a text from the Book of Allaah, or from the way of the Messenger, sallAllaahu `alayhi wa sallam.”

[04] referring to the Prophet sallAllaahu `alayhi wa sallam

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 12

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links :

Whoever claims that there remains anything from Islaam not sufficiently explained by the Companions then he has lied against them – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 12 : Point 08
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know, may Allaah have mercy upon you, that a person’s Islaam will not be complete until he is one who follows, one who attests and one who submits (to the Book and the Sunnah). So whoever claims that there remains anything from Islaam not sufficiently explained by the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam then he has lied against them. And this is sufficient for a person as a separation from them, and as an attack upon them. So he is an innovator, astray, leading others astray, introducing into Islaam that which is not from it.

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

This is a completion of the previous speech. So his saying, “A person’s Islaam will not be complete until he is one who is a follower (of the Book and the Sunnah), one who attests to it, one who submits to it.” He is one who follows, not one who innovates. He should be one who believes and attests to the Truth, not one who has doubts and is uncertain. “One who submits” meaning one who submits to the Book and the Sunnah, because these matters require submission. They are not matters were argumentation is acceptable. So we submit to Allaah and to his Messenger sallAllaahu `alayhi wa sallam and we do not argue about this matter, or we do not give our own opinion, as they say, along with the Speech of Allaah and the speech of His Messenger sallAllaahu `alayhi wa sallam.

His saying, “So whoever claims that anything remains from the affair of Islaam which the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam have not sufficed us with regard to (not sufficiently explained to us) then he has lied against them.” Meaning whoever claims that the Companions fell short in clearly explaining and in clarifying and in conveying it to the people from the Messenger sallAllaahu `alayhi wa sallam and claims that he has scope to speak or to add something, then he intends evil for the people. Because the Companions radiyAllaahu`anhum did not leave anything from that which they heard from the Messenger sallAllaahu `alayhi wa sallam or anything which they saw from him except that they conveyed it to the nation faithfully; and they made it clear to the nation.

And therefore for this reason the tafseer (explanation of the Qur’aan) of the Companions is given precedence over the tafseer of anyone after them. Because they were the students of the Messenger sallAllaahu `alayhi wa sallam and they heard the Qur’aan from him sallAllaahu `alayhi wa sallam and they heard the ahaadeeth (his sayings) from him and they heard the explanation of the Qur’aan from him, and they saw his sallAllaahu `alayhi wa sallam actions and they conveyed that faithfully. So they did not leave out anything at all.

So whoever claims that they fell short and left something out that they did not convey then he is a liar and an inventor of falsehood. He is astray/misguided, leading others astray, trying to cause the people to have doubts of the Religion of Allaah and about its carriers from the Companions of Allaah’s Messenger, sallAllaahu `alayhi wa sallam. And he is acting treacherously towards the Companions, as is the way with the people of innovation. They betray the Companions and make false accusations against them in order to remove the intermediary link between us and between Allaah’s Messenger sallAllaahu `alayhi wa sallam. So it is obligatory to beware of those people and that we should know the true worth of the Companions and their status radiyAllaahu `anhum.

Where did this Qur’aan come to us from? And these ahaadeeth (sayings of Allaah’s Messenger sallAllaahu `alayhi wa sallam) and this fiqh (knowledge of the Religion). It did not come except through them taking it and carrying it from the Messenger sallAllaahu `alayhi wa sallam. They are the ones who carried it to us and they narrated it to us completely, each one in accordance with the amount which Allaah gifted him with and each one in accordance with his own ability. They did not leave anything from the Religion of Allaah except that they conveyed it just as they took it from Allaah’s Messenger sallAllaahu `alayhi wa sallam. And they are fully trustworthy because Allaah chose them to be Companions of His Prophet and to take from him and to narrate from him. Allaah chose them for that, and then people come along and accuse them of falling short or accuse them of having deficiency. No one says this except one who is astray, trying to lead other people astray. He wants to cut off the link of this nation with the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam and therefore to cut off their link with Allaah’s Messenger sallAllaahu `alayhi wa sallam. We were not present at the gatherings of the Messenger sallAllaahu `alayhi wa sallam and we didn’t hear him; and between us and him there are many centuries. So the honourable Companions radiyAllaahu`anhum, they are the ones who conveyed to us from the Messenger sallAllaahu `alayhi wa sallam. So the status of the Companions in the Religion is a tremendous status and they cannot be accused of having concealed anything or having hidden anything, and of not bringing it out openly.

His saying, “Then he is an innovator. He is astray, leading others astray, introducing into Islaam that which is not from it.” This is his intent, to introduce into Islaam that which is not from it, and he will not be able to do this unless he makes attacks upon the Companions and he betrays them and lies against them. Then he will be able to bring things from himself and say, “This is the religion which it is obligatory for us to proceed upon.” This is their goal in lying against the Companions and in betraying them and in belittling them. So that they can take the opportunity to establish for the people a religion from themselves, and in accordance with their intellects and their opinions; and so that we should take from shaykhs of misguidance and imaams of misguidance; those who change the Sunnah of the Messenger, sallAllaahu `alayhi wa sallam by lying/falsehood and who falsely bring about shaykhs and chains [01] from themselves in contradiction to sources of Islaam. This is something which is clear, which is present in what they pass on and in their thinking.

However, and all praise is for Allaah, any misguidance which may persist with them is surrounded and restricted and is exposed by the light of the truth and the light of revelation. These expose the many lies which they are guilty of and which are written in their books. [02]

Footnotes:

[01] Editor’s note: meaning chains of narration

[02] Translator’s side point: Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah said in his taped explanation,

“It is related from Imaam Maalik, rahimahullaah ta`aalaa, that he used to say, ‘Whoever introduces an innovation into the Religion, thinking that it is something good, then he has claimed that Muhammad sallAllaahu `alayhi wa sallam betrayed his duty to convey the Message, because Allaah, the Most High, says:

This day have I completed your Religion for you, and perfected My favour upon you, and am pleased with Islaam as your Religion.’ (Sooratul-Maa·idah (5), aayah 3)

Shaykh as-Suhaymee said, “Refer for the references of this report to al-I`tisaam of ash-Shaatibee, alBida` of Ibn Waddaah, Sharh Usool `Itiqaad Ahlis-Sunnah wal-Jamaa`ah of al-Laalikaa·ee.

And it is related from Imaam ash-Shaafi`ee rahimahullaah that he said, ‘Whoever sanctions an action as being something good then he has legislated (brought about Islaamic legislation).’ Meaning: whoever holds something to be good from himself, and introduces it into the Religion as an innovation, then he has set himself up as one who can legislate besides Allaah.

And Imaam Maalik rahimahullaah also said  when a man came to him and said, ‘O Aboo `Abdillaah! Where should I enter the state of ihraam from?’ (the state which you enter when you want to perform `Umrah or Hajj) So he replied, ‘You enter the state of ihraam from Thul-Hulayfah, from the place where Allaah’s Messenger sallAllaahu `alayhi wa sallam entered the state of ihraam.’ (Imaam Maalik was the Imaam of Madeenah, and the man who was asking him in the city of Madeenah) So then the man said, ‘But I want to enter the state of ihraam from Madeenah itself, from the vicinity of the grave.’ So Imaam Maalik said, ‘But I fear for you fitnah (evil, tribulation).’ The man said, ‘And what fitnah can there be? It’s just some miles which I’m adding.’ So Imaam Maalik said, ‘I fear for you fitnah, because Allaah, the Most High says:

So let those who contradict the command of the Prophet sallAllaahu `alayhi wa sallam beware, lest a fitnah (trial/tribulation) befall them or a painful punishment.’ (Sooratun-Noor (24), aayah 63)

Shaykh as-Suhaymee said, “So the affair is dangerous; that a person introduces innovation into the Religion. He is dangerous, and introduces that which is not from it. The affair is at the limit of danger.”

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 12

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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Know that departing from the correct path occurs in one of two ways – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 11 : Point 07
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know that departing from the correct path occurs in one of two ways. As for one of them, then it is that a man strays from the correct path, intending nothing but good. So he is not to be followed upon his error, because he is heading towards destruction. And (secondly) a man who deliberately opposes the Truth and acts contrary to the pious ones who came before him, then he is astray, leading others astray. He is a rebellious devil within this nation. It is a duty upon those who are aware of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed.

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

The Shaykh rahimahullaah having explained in the preceding speech the correct path which it is obligatory upon the Muslim to proceed upon in his `aqeedah (creed and belief and his Religion. He then mentioned that one who departs from this path will be one two men.

The first man: is one who departs from it, not doing so deliberately, rather intending good. However he follows a path other than the path of good. And personal deduction will not be sufficient, even if the person’s intention was righteous and his intent was good, but along with that he must be upon the correct path. This person is counted as being one who has erred. Whoever agrees with him upon that and proceeds with him upon error, and he knows that it is error, then he is destroyed, because this is a path leading to destruction. Even though the person (original person), did not intend to depart from it, rather he was only seeking after good. And this is the condition of many of those people who introduce new ideas from themselves in the matter of knowledge of `aqeedah (creed and belief). So this is a matter which is not permissible and they are not to be followed upon it and the person is not upon correctness.

Allaah the Majestic and Most High says,

And this is my Straight Path so follow it, and do not follow the divergent paths which will separate you away from His path (Allaah’s path) (Sooratul-An`aam (6), aayah 153)

So whichever path will take us away from the Straight Path, then we reject it. Even if the person upon it is intending good and his intention is good, then still we do not following him upon that. And he, if he continues upon his error, he will go on to destruction, because whoever leaves the correct path on his journey and takes a path leading to ruin, then he will be destroyed. [01]

As for the second man: then he is the one who exits deliberately. He is aware of the Truth. And he knows that what he is gone out to is baatil (false and futile). However, he deliberately exits from the Truth with the intent of misleading the people.

So the first person, his intention was to rectify the people. However he did not proceed upon the correct path. Whereas the second person, his intention is to misguide the people and to turn them away from the correct path. So this one is a shaytaan (a devil), because the devils take the people away from the Straight Path. Iblees said to his Lord, the Mighty and Majestic,

“I shall lie in wait for them and lead them astray from Your Straight Path”(Sooratul-A`raaf (7), aayah 16)

He meant that he would turn them away from it, towards the deviant paths. And the Prophet, sallAllaahu `alayhi wa sallam, struck an example for this, when he drew a straight line and he drew around it other lines. He said with regard to the straight path,

“This is the path of Allaah,”

And he said with regard to the other paths,

“and these are the other paths, upon every path from them there is a devil calling the people to it.” [02]

This is a clear illustration, and what the Shaykh (Imaam Al-Barbahaaree) mentioned here is consistent with it. Since the person who takes the people from the Straight Path, taking them to new and innovated paths, does not want good for them. Rather he wants for them destruction and he is a devil. Whether he be from the devils of the jinn or from the devils of mankind. So it is upon us to beware of this even more than we are wary of the first one, because this one deliberately tries to misguide the people.

His saying, “So he is astray, leading others astray. He is a rebellious devil.” He is misguided himself, misguiding other people and he is a rebellious, defiant devil. He wants the people turn away from the Straight Path.

His saying, “It is a duty upon whoever knows of him that he should warn the people against him and make clear his condition to the people so that no one falls into his innovation and is destroyed.” This person who has departed from the Truth deliberately, it is not permissible to remain silent about him. Rather it is obligatory to disclose his affair and to expose his shameful state, so that the people can beware of him. It should not be said, “The people are free to have their own opinions,” “The people should have freedom of speech,” or “There should be respect for the opinions of others,” as they constantly say these days, with regard to respecting the other person’s opinion. So the matter is not a matter of opinions, the matter is a question of ittibaa` (following the Truth). So for us, Allaah has laid down and described a clear path and He has told us to proceed upon it when He said,

“And this is my straight path, so follow it.” (Sooratul- An`aam (6), aayah 153)

So whichever person comes to us and wants us to depart from this path then, firstly, we reject his saying, and secondly, we make his affair clear and we warn the people against him. And it is not allowable to remain silent about him, because if we remain silent about him, then the people will be fooled by him. Especially if he is a person of eloquence, one who can speak and write well, and a person of culture, then the people will be fooled by him. They will say, “This is a qualified person” “This person is from the thinkers,” as occurs at present. So the matter is very dangerous.

And this shows that it is obligatory to refute the one who opposes. Opposite to those people who say, “Leave off refutations,” “Leave the people,” “Let everyone have his own opinion and have his own respect and have freedom of thought and the freedom to speak.” In this way this nation will be destroyed. The Salaf (Predecessors), were not silent about the like of those people. Rather they exposed them and refuted them, because they knew of their danger to this nation. So we have no scope for remaining silent about their evil. Rather we must make clear that which Allaah send down. Otherwise we will be people hiding the Truth from those whom about Allaah has said,

Those who conceal that which Allaah sent down from the clear signs and the guidance after we have made it clear to the people in the Book; those people Allaah curses them and those who curse, curse them. (Sooratul-Baqarah (2), aayah 159)

So the affair is not restricted to the mubtadi’ (innovator). Rather the matter involves those who remain silent about him, because blame and punishment include him as well, because what is obligatory is to clarify and clearly explain to the people. This is the role of the knowledge based refutations (rudood), which are to be found plentifully in Islaamic book shops today. All of them defending the Straight Path and warning against those people. So no one promotes these ideas, the idea of the freedom to hold any opinion, or the freedom of speech and respecting others, except for one who strives to misguide and who conceals the Truth.

So we, our intention is the Truth. We do not intend just to defame the people or to just speak against the people. The intent is to make the Truth clear. This is an amaanah (trust and responsibility) which Allaah has placed upon the scholars. So it is not permissible to remain silent about the like of those people. However, unfortunately, when a scholar comes and refutes the like of those people, then they say, “He is just one who is speaking in haste,” to the rest of the evil whisperings. So such a person should not betray the People of Knowledge for their clarifying the evil of the callers to misguidance to the people. He should not betray and let them down. [03] [04]

Points discussed by Shaykh Saalih al-Fowzaan and Shaykh Saalih as-Suhaymee hafizahumAllaah:

leaving the correct path occurs in one of two ways:

  • The first is one who leaves the correct path but only intends good
    1. He did not seek knowledge from the correct place and is heading for destruction
    2. Following him in his error knowingly is a path leading to destruction
    3. He should be advised privately (if he is not calling to his error)
  • The second one leaves the correct path deliberately, obstinately and knowing the Truth
    1. He wishes to mislead the people and he is a devil
    2. The devil misleads people from the Straight Path (aayah and hadeeth mentioned as proof)
    3. It is obligatory to warn against this person otherwise he will fool the people
    4. This is the role of the knowledge-based refutations, rudood
    5. Clarifying the Truth is a trust and responsibility Allaah placed upon the scholars
    6. Remaining silent about those who mislead the people is hiding the Truth

Footnotes:

[01] Translator’s side point: With regard to the wording, “ Innahu Haalaka” this person who intended good but strayed away from the true path, strayed into innovation, then literally ‘he is destroyed’, Shaykh Ahmad an-Najmee rahimahullaah said, “I say, if the author rahimahullaah, had restricted this wording and the judgement concerning it, such that he had said, ‘he is destroyed, if he dies upon it and does not repent’ (it would be better). And I say also, that intending good will not benefit a person, that he just intends what is good, but he does not adhere to the Straight Path which came from Allaah and from His Messenger sallAllaahu `alayhi wa sallam.” Then the Shaykh, mentioned the long incident of those people who were counting the stones in the masjid (reported by ad-Daarimee in his Sunan) the narration concerning `Abdullaah ibn Mas`ood radiyAllaahu `anh. When they were criticized by `Abdullaah ibn Mas`ood radiyAllaahu `anh, that they made their excuse and they said, “By Allaah, O Aboo `Abdur-Rahmaan, we only intended good.” Ibn Mas`ood radiyAllaahu `anh, responded to them, “And how many people intend good, but do not attain it.”

[02] Reported by at-Tayaalisee in his Musnad, Imaam Ahmad in his Musnad, Sa`eed ibn Mansoor in his Sunan, ad-Daarimee, an-Nasaa·ee in (Sunan) al-Kubraa and a number of other references besides. All of them say as a narration of `Abdullaah ibn Mas`ood. It was declared authentic by Ibn Hibbaan and al-Haakim, agreed to by ath-Thahabee and declared saheeh (authentic) by others from the people of knowledge.

Translator’s side point: In addition Shaykh al-Albaanee, in his checking of al-Mishkaat, declared this narration to have a hasan (good) chain of narration.

[03] Translators side point: Shaykh Ahmad an-Najmee rahimahullaah said, “What is obligatory upon everyone who is aware of the Truth is that he should aid it.” After some speech he said, “And whoever claims that refuting the people of innovation causes splits in this nation and it disunites this nation, then he is misguided also, because he wants this nation to unite upon falsehood. This is a matter which Islaam does not consent to.”

[04] Translators side point: From the taped explanation of Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah. With regard to this point that the people who depart from the Truth are one of two people, he said, “Yes, this is a precise categorisation from the Shaykh, rahimahullaah. The innovators are indeed of two categories, because the Shaykh, as you know, throughout his whole book, his focus is upon the innovators. And from them there is a category who actually want the Truth, but he does not attain it. Just like the people of thikr who we mentioned a short while ago (the same incident of those people in the masjid who were doing an innovated form of thikr which `Abdullaah ibn Mas`ood criticised). Those who said to Ibn Mas`ood, radiyAllaahu’anh, ‘We only intend the Truth.’ However, how many people there are who intend the Truth, but do not attain it.

“Whoever intends the Truth, he should seek it from its correct place. And the Truth does not come about through venerating individuals, nor through flashy words, nor by having a majority. It only comes about through ittibaa`, following the Truth, following the first generations, the generations of the Companions and the Taabi`een and proceeding upon their methodology. So the like of this person (the first person, he strays into innovation but he only intends the Truth) is destroyed if he does not come back and seek the Truth with its proof from the correct place. However his danger is less than the danger of the second category of the people. And perhaps his harm will be restricted to himself, meaning the one who intends the Truth but he seeks it not in the correct way. So he slips and innovates and falls into innovation, and the judgement upon him will be in the light of how severe his innovations are. It may be of the level of something less or it may be something major or it may be something which takes him out of Islaam, but his danger will be less. And your advising him should be between you and him, if you know that he is not a caller to innovation and that he does not propagate innovation. Then you should come to him privately and you make clear to him the correct path, so that he can follow it. You make clear to him the methodology of the Ahlus-Sunnah walJamaa`ah. You don’t make his affair open. You don’t mention him upon the minbars. You don’t mention him as being a person with criticism. Rather you direct him and give him sincere advice. So if this type of person is how he is, then maybe be one day, by the permission of Allaah, he will turn back. And even if he stays upon his innovation, then he does not represent a great danger to the people (he doesn’t call to this innovation). However what is obligatory is that you strive to give him advice and clarify and give him correct, constructive direction.

“As for the second category of people, those who are obstinate, those who do so deliberately with pride, they commit innovation, obstinately, deliberately. The more you forbid him, the more he increases in his error until he becomes a caller to innovation. Therefore the Salaf used to reject the narrations of an innovator, who was a caller to innovation and not accept them, rather they would reject them and warn against him and against his innovation. So the like of this person, you must make his affair clear and warn against him. And if he has written a book, he is refuted with a book. If he has a tape, he is refuted with a tape. If he gives speeches, he is refuted in speeches. The people are warned against his evil. ”

Then the Shaykh went on to mention further examples in that regard: this is not backbiting; this is correct; this is one of the examples that Imaam An-Nawawee in his book Riyaadus-Saaliheen mentioned are an exception. This is a case where it is obligatory to speak against that person and it cannot be said, “This is backbiting, this is forbidden.” This is not the case. Then after some speech the Shaykh said finishing, “So this second type, who is indicated by the author here, he is the most dangerous of people for this nation. Therefore it is obligatory to warn the people against him and to draw attention to their evil and to warn the nation against their evil. ”

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 10

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Examine the speech of everyone you hear from, in your time in particular – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 10 : Point 06B
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

So examine, may Allaah have mercy upon you, the speech of everyone you hear from, in your time in particular; so do not act in haste. And do not enter into anything from it, until you ask and see: Did any of the Companions of the Prophet sallAllaahu `alayhi wa sallam speak about it or anyone from the scholars? So if you find a narration about it from them, then cling onto it and do not go beyond it for anything and do not give preference to anything over it, and thus fall into the Fire.

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

Do not be hasty regarding that which you hear from the people, particularly in later times, and the large number of people who speak and give rulings and who stand to give knowledge and speak. And particularly, with the new development in information media, that it is now the case that everyone talks foolishly and speaks in the name of knowledge and in the name of the Religion, even the people of misguidance and the deviated and the misguided sects. They now speak in the name of the Religion on satellite channels. So the danger is very great.

So it is upon you O Muslim, and O Student of Knowledge in particular, to verify and that you are not hasty in taking everything that you hear. It is upon you to verify and to be aware, who is the one who said this thing? And where did this idea come from? And then what is its basis, and its proofs from the Book and the Sunnah? Then where did this person study and who did he take knowledge from? So these matters require verification, particularly in this time. So we do not accept every saying that anyone is saying, even if he speaks well, and speaks eloquently, and speaks abundantly and attracts people’s hearing, do not be taken in by it until you look and see the extent of their knowledge and understanding of the Religion that he has.

Or it may be the case that a person’s speech may be little, but he is a person of understanding of the Religion. And it might also be the case that a person’s speech may be plentiful, but he is an ignorant one who has nothing from knowledge and understanding of the Religion. Rather he just has magical/enchanting speech so that he fools the people, and gives the false impression that he is a scholar and that he is a person of understanding and that he is a thinker and the likes of that, so that the people are taken in and he takes them away from the Truth. So what is counted is not the amount of speech and being able to ramble on, rather what is counted is what it contains with regard to knowledge and what it contains with regard to being based upon correct principles. And it may be the case with speech that is little but it is correctly based upon correct principles. This will be far more beneficial than abundant speech which is just lengthy, and from which no benefit can be taken except a little. And this is the situation in our time, where speech is abundant and knowledge is scarce; the recitors are many, and the people of knowledge and understanding (fuqahaa·) are few in number. And fiqh (knowledge and understanding of the Religion) does not come about by being able to speak a great deal, or to recite a great deal, or being able to speak well or being able to word things well.

The Poet said:

Embellished (falsely adorned) speech may make its falsehood seem attractive,
Whereas the Truth, may suffer as a result of being badly expressed.
So you may say, “This is the spittle of the bees” if you want to praise it;
but if you wanted you could say, “It is the vomit of flying insects which sting.”

If you wish to praise honey, you can say, “This is something put out from the mouth of the bee,” but if you want to speak against it, then you can say, “This is vomit,” instead of saying it is ‘spittle’ (something put out from the mouth); and instead of ‘a bee’ you can say ‘a hornet’ (a stinging insect that flies). So the eloquent person, he can turn the Truth into falsehood and falsehood look like the Truth by means of his eloquence, so beware of this. And therefore the Prophet sallAllaahu `alayhi wa sallam he warned against the person who is very eloquent in speech, the person who moves his tongue around just as the cows move the tongue around.1 He (sallAllaahu `alayhi wa sallam) warned against this one and he said,

“Some speech is like magic.” [02]

Meaning it enchants the people’s hearing (acts like magic upon the hearing of the people). His saying, “So look and examine, may Allaah have mercy upon you, at the speech of everyone whom you hear from in your time in particular. Do not be hasty and do not enter into anything from it.” This was at the time of the author [03] and the author was almost at the same time as Imaam Ahmad, because he is one of the students of his students. He says: Do not be hasty in accepting the speech of the people in your time, until you verify it. So where is this in comparison to this time of ours now, the time of desires and the time of ignorance and the time when the different parts of the world are all mixed together? To the extent that trials and tribulations and evils and ideas arise and surge like waves and the enemy now wants to turn the Religion upon its head. He wants us to follow him and to impose his ideas upon us and to impose his politics upon us. Therefore it is upon us to check this affair carefully and to withhold from many affairs and to turn attention to seeking to understand the Speech of Allaah and the speech of His Messenger, and to acquire knowledge and understanding of the Religion of Allaah the Mighty and Majestic.

So al-fiqh (knowledge and understanding of the Religion) contains a protection from trials and tribulations. And al-fiqh means al-fahm (understanding of the Religion). And a person may have memorized a great deal, but he does not have understanding, so therefore he and the common person are just the same. Indeed the common person may be better than him because he withholds himself and he recognizes his own ignorance, while this one does not realise that he is actually an ignorant person. Therefore the matter is not just memorizing a great amount or speaking a great deal. The matter is a matter of fiqh (understanding) and therefore he sallAllaahu `alayhi wa sallam said, “Perhaps one who has something conveyed to him will be better comprehending than the one who heard it (originally).” [04]

So a person may memorize something, and transmit and narrate, and yet there may be someone there who understands it better than he does. (Allaah’s Messenger sallAllaahu `alayhi wa sallam said)

“There may be a person who conveys knowledge of the Religion but he is not one who comprehends it.” [05]

He is a carrier of the knowledge and a transmitter of it, however he is not one who has understanding of it. So fiqh (knowledge and understanding of the Religion) is a gift from Allaah which Allaah gives to whomever He wishes from His servants. However, if he utilizes it properly and advances it/causes it to grow then he will benefit from it. But if he neglects it, it will be lost.

His saying, “So do not be hasty and do not enter into anything from it until you ask and look: Did anyone from the Companions of the Prophet sallAllaahu `alayhi wa sallam speak with it?” This is a tremendous piece of advice if some speech pleases you regarding the Religion. As for speech about the affairs of this world, then that is not the topic under discussion here. Rather if some speech with regard to the Religion seems pleasing to you then don’t be hasty until you examine it: Is it founded upon something true and upon proof or is it just from the person’s own head and his own thinking? For if it is, then it is just scum, like the scum which is carried on the top of flood water. Leave it (in that case). But otherwise if it is founded and based upon the Book and the Sunnah, then it is true. So therefore to do not be hasty in taking speech without restraint, even if it seems pleasing to you in its fine manner of speaking and it is eloquence and its forcefulness and in the style of address, do not be hasty about it until you examine and you test it against the Book and the Sunnah, and examine and see who said it. Is he a person of knowledge and understanding (a faqeeh) or not a person of knowledge and understanding? Until you ask the people of knowledge about it (this matter) and you look and see, did anyone from the Salaf (Predecessors) say it or did they not say it? And this is something I have warned against many times, that I say: Do not introduce personal deductions and opinions and sayings and wording which have not been preceded upon. Take as your example the Salaf and the speech of the Salaf, and if you bring something which you have no one who precedes you upon it, then it will be something odd and strange, and its danger will be far more than its benefit.

So the speech of the Companions is the balance because they were the students of the Messenger sallAllaahu `alayhi wa sallam. Their sayings are looked to with regard to an aayah; how did they explain it? And with regard to a hadeeth, how did they explain it? So you take from their sayings and from their explanation because they will be closer to the Truth than anyone who came after them; because they were students of the Messenger sallAllaahu `alayhi wa sallam and they heard the interpretation and the explanation from the Messenger sallAllaahu `alayhi wa sallam and they took knowledge directly from him, so they will be the people who are closest to the Truth. And no weight is to be given, to the saying of those people who say, “The Companions are not to be counted, they were men and they had their own opinions, and we are men and we have our thoughts. Times change.”

So the Religion remains and will remain until the Hour is established. And it does not change with the changing time; it covers every time and place. What changes is only human deductions, which may sometimes be wrong and sometimes correct. As for the Religion itself, it does not change because it is suitable for every time and every place because it was sent down from One who is all wise, deserving of all praise. And therefore they used to advise and say, “Adhere to the Book and the Sunnah with the understanding of the Pious Predecessors. Do not introduce an understanding from yourself or from the later people.”

His saying, “or anyone from the People of Knowledge (scholars)” Meaning, did anyone from the scholars who are counted say it, from the Imaams who proceeded upon the way of the Companions of the Messenger sallAllaahu `alayhi wa sallam? Because they were the ones who narrated from the Companions, and the Companions were the ones who narrated from the Messenger sallAllaahu `alayhi wa sallam.

His saying, “So if you find a narration from them about it, then cling onto it.” If you find it being in agreement with their saying then cling onto it.

His saying, “And do not go beyond it for anything.” And do not go beyond the speech of the Salaf for the opinion of so and so, and so and so from those who came after them. His saying, “And do not prefer anything over and above it and thus fall into the Fire.” And do not prefer over what came from the Salaf anything, from that which the later people brought such that you fall into the Fire. Because you have gone against the path leading to Paradise, and the path of Paradise is what (they) were upon, those who…

“Those whom Allah has bestowed favor upon, from the Prophets, and the true and truthful followers of the Prophet, and the martyrs, and the righteous people and what a fine companionship they are.” (Sooratun-Nisaa· (4), aayah 69)

This is the path to Paradise, and whatever conflicts with it is a path leading to the Fire. And Allaah the Mighty and Majestic says,

“And this is My Straight Path so follow it, and do not follow the multiple paths, for they will cause you to split away from His path” (Sooratul-An`aam (6), aayah 153)

Allaah’s path is one but as for other than it, then it is many paths. Every devil has a path and he has a path; on each path there will be devils from mankind and from the jinn. So they are many different paths which will throw the person who follows them into confusion. But as for the Straight Path, then it is one. It does not contain any disagreement and you will never become lost if you follow it.

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • Concerning matters of the Religion, Muslims should verify:
    1. Who has said this thing?
    2. Where did it come from?
    3. What is its basis in the Qur’aan and the Sunnah?
    4. Did any of the Salaf say it?
  • If it is just from a person’s own head and own thinking then leave it
  • Concerning the person who spoke about this matter, Muslims should verify:
    1. Where did he study?
    2. Whom did he take knowledge from?
    3. The extent of his knowledge and understanding
  • It may be that a person speaks little, yet he is a person of understanding of the Religion
  • It may be that a person speaks plentifully yet he has no knowledge and understanding of the Religion
  • In our time:
    1. Speech is abundant and knowledge is scarce;
    2. The recitors are many and the people of knowledge and understanding are few
  • The eloquent one can make the Truth look like falsehood and make falsehood like look the Truth
  • Allaah hates those men who are eloquent, the one who moves his tongue around, just as the cow moves its tongue around. (hadeeth)
  • He (sallAllaahu `alayhi wa sallam) warned against this one saying, “Some speech is like magic.”
  • It is upon us to:
    1. Check affairs carefully,
    2. Withhold from many affairs
    3. Turn to seeking to understand the Qur·aan and the speech of the Messenger sallAllaahu `alayhi wa sallam
    4. Acquire knowledge and understanding of the Religion of Allaah
  • Knowledge and understanding of the Religion contains a protection from trials and tribulations
  • A common person may be better than one who has memorized a lot because he recognizes his own ignorance
  • “There may be a person who conveys knowledge of the Religion but he is not one who comprehends it.” (hadeeth)
  • Fiqh, knowledge and understanding of the Religion, is a gift from Allaah
    1. If a person utilizes this gift properly and advances it he will benefit from it
    2. If he neglects it, it will be lost
  • Do not introduce personal deductions, opinions, sayings and wording which have not been preceded upon
  • The danger of bringing something which has not been preceded upon is more than its benefit.
  • Take as your example the Salaf and the speech of the Salaf
  • The Companions took knowledge directly from the Messenger sallAllaahu `alayhi wa sallam, so they will be the people who are closest to the Truth
  • The Straight Path is one and you will never become lost if you follow it

Footnotes:

[01] This narration is reported by Imaam Ahmad in his Musnad and by Ibn Abee Shaybah and by Aboo Daawood and at-Tirmithee and others besides as a hadeeth of `Abdullaah ibn `Amr that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“Allaah hates those men who are eloquent, the one who moves his tongue around, just as the cow moves its tongue around.”

At-Tirmithee said about this narration that it is hasan ghareeb (singular chain of narration that is hasan) and it was declared authentic by Aboo Haatim in al-`Ilal.

Translator’s side point: Shaykh al-Albaanee, in as-Saheehah no.880, declared this hadeeth saheeh (authentic).

[02] This hadeeth is reported by al-Bukhaaree in his Saheeh (no. 5146 and no. 5767) as a hadeeth of `Abdullaah ibn `Umar; also reported by Muslim as a hadeeth of `Ammaar ibn Yaasir radiyAllaahu `anhumaa.

[03] Translator’s side point: Imaam al-Barbahaaree who lived over 1000 years ago.

[04] This hadeeth is reported by al-Bukhaaree in his Saheeh (no.67 and no.7447) and reported by Muslim (no.1679) as a hadeeth of Aboo Bakraa radiyAllaahu `anhu and the wording is that of al-Bukhaaree.

[05] This hadeeth is reported by Ahmad in his Musnad and Aboo Daawood and at-Tirmithee and ad-Daarimee and Ibn Hibbaan as a hadeeth of Zayd ibn Thaabit radiyAllaahu `anhu. At-Tirmithee said the hadeeth is hasan and al-Busayree said it is saheeh (authentic).

Shaykh al-Albaanee declared this hadeeth saheeh (authentic) likewise, in his checking of Aboo Daawood.

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 10

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

Small innovations grow, until they become large – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 09 : Point 06A
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

“And beware of small matters that have been newly introduced, because small innovations grow, until they become large. This is what happened with every innovation introduced into this nation. Initially it was something small, having resemblance to the Truth; so those who entered into it were misled by this. Then they were unable to depart from it; so it grew large and it became the religion which they followed. So the person diverged from the Straight Path and exited from Islaam.”

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

His saying, “And beware of small matters that have been newly introduced.” He says do not be lax about anything from innovation or bid`ah, even if it is something small because it will grow and other things will become added to it, and this is one of the evil results of innovations. Since if the door to innovations is opened they will increase; so do not be negligent and lax about them. And it said (some people say), “This is a small innovation – it will not harm.” Innovation is actually like a burning piece of coal, even if it is small, then the fire will grow until it burns down the whole house, or the shop, or indeed the whole town.

“And most fires come about on account of sparks which are thought little of” [01]

So one should not be careless about them, rather totally close the door to innovation altogether. And the Messenger sallAllaahu `alayhi wa sallam said,

“Beware of newly introduced affairs.” [02]

(This word) iyyaakum “beware” is an unrestricted warning against newly introduced innovations, whether they be small newly introduced affairs or large newly introduced affairs. The Messenger sallAllaahu `alayhi wa sallam did not make any exception with regard to innovations. So his prohibition is general, referring to all innovations. And he said,

“And the worst of affairs are the newly introduced matters” [03]

His saying, “And likewise every innovation that was introduced into this nation, it was something small initially having resemblance to the Truth so those who entered into it were fooled by that, then he (that person) was not able to depart from it.”

Troubles, trials and tribulations, when they first occurred in this nation, they occurred on account on being lax with the people who cause corruption, until they spread corruption upon the earth. And they brainwashed the youth and the common people and they filled it (the earth) with evil to the extent that great tribulations occurred in Islaam and between the Muslims as is well-known.

All of this was on account of overlooking the people of evil and leaving them alone, until the affair became very serious. So therefore firm resolve must be shown and the door to this affair must be blocked. And nothing will safeguard against innovations, after Allaah the Majestic and Most High, except for beneficial knowledge. As for the person who does not have knowledge then he will be swept away with the innovations, and he will think that they are something fine because he does not understand innovations. So nothing will save a person from innovations except for that which the Messenger sallAllaahu `alayhi wa sallam commanded with in his saying,

“So adhere to my Sunnah and the Sunnah of the Rightly Guided Orthodox Khulafaa (caliphs).” [04]

This is what will safeguard from innovations, and this requires learning and acquiring knowledge and understanding of the Religion of Allaah. And therefore the Salaf, the Predecessors, were the people who had the greatest knowledge and understanding of the Religion from this nation, and they took the greatest precaution against innovations, and they were foremost in warning against innovations, because of the fact that they knew what they (innovations) lead to.

Trials and tribulations when they start to blaze, then they come upon whatever is fresh and dry [05]. They affect the old person and the young person; they come upon the scholars and others besides them; they come upon the whole of the people and they (the people) are not able to escape from them. And if they do manage to escape from them, then their families and their children do not escape from them and those who are round about them. So they are like the fire when it blazes upon the dry stalks of firewood, it is difficult to extinguish. However stopping them as soon as they begin is easy, but as for stopping them after they have grown large and become serious then that is difficult. So therefore it is obligatory to have firm resolve with regard to them, and not to be lax about them.

And the Salaf in the Most Excellent Generations, they used to block innovations and they would not permit anything from them. So the Most Excellent Generations were the purest generations of this nation. And therefore Allaah’s Messenger sallAllaahu `alayhi wa sallam praised them in his saying,

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

Because they had not used to be lax with innovations, rather they used to blockade them, and their people (people of innovation) used to have to hide themselves away, because of the strength of the people of the Truth. So then when the Most Excellent Generations passed away, then innovations and their people and evils became active. And trials and tribulations were set ablaze amongst the Muslims. However, Allaah the Majestic and Most High guaranteed that this Religion would be preserved. So the Religion is safeguarded and all praise is for Allaah. However destruction occurs for the people of this Religion, they are the ones who may be destroyed. As for the Religion then it is preserved, by Allaah the Mighty and Majestic’s preserving it. And Allaah brings for it those who aid it and establish it.

He the Most High said:

And if you people turn away then Allaah will exchange another people in your place. Then they will not be the like of you. (Soorah Muhammad (47) aayah 38)

And He said:

Then Allaah will soon bring a people whom He loves and who love Him (Sooratul-Maa·idah (5), aayah 54)

So Allaah will not let His Religion become lost, however we are the people who may become lost, if we lose our Religion, and if we give assistance to the people of innovation and to the people who newly introduce affairs and we become lax with them. Then if that happens then we will become lost and perhaps trials and tribulations and fighting and the shedding of blood will occur on account of that, and we will not be able to free ourselves from that. [07]

His saying, “until it became large and it became the religion which the person followed” – meaning that innovations if they are left then they become the religion later on. And his saying has already preceded, “The people never introduce an innovation except that its like is taken away from the Sunnah.” Until the innovations they become the religion (of those people), and the sunnahs are taken away and innovations become the religion with this society. And that does not mean the whole nation is like that; rather just the society which permits innovations to spread, then they becomes its religion. However that does not mean that the Religion altogether will pass away, rather there will be some other people in a different region or a different city who stand, whom Allaah brings for this Religion, those who will aid it and defend it and guard it.

And there occurs in the hadeeth that at the end of time the sunnahs will be taken to be innovations and innovations will be taken to be sunnahs to such an extent that if they are corrected it is said, “You have changed the Religion,” and if they are criticized, then people will say to you, “You are criticizing the Religion”! [08]

His saying, “So the person diverged from the Straight Path and exited from Islaam.” – meaning that the person of innovation, the affair overtakes him to such an extent that his whole religion becomes innovations and he departs from Islaam, since nothing remains from his religion from the sunnahs. [09]

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • Small innovations grow large until they become difficult to stop
  • The Messenger sallAllaahu `alayhi wa sallam warned against religious innovations unrestrictedly
  • Trials and tribulations first occurred due to being lax with the people of corruption
  • Adhering to the Sunnah is what will safeguard from innovations
  • Adhering to the Sunnah requires learning and acquiring knowledge and understanding
  • The Salaf had the most knowledge yet took the greatest precautions against innovations
  • Allaah has guaranteed that Islaam will be preserved
  • People of Islaam may become destroyed
  • Bloodshed may result from aiding the people of innovation
  • A narration mentions a time when sunnahs will be taken to be innovations and innovations taken to be sunnahs
  • A person’s whole religion may become innovations

Side points from Shaykh Saalih as-Suhaymee hafizahullaah:

  • In the time of the Companions radiyAllaahu `anhum a group who performed thikr in an innovated way later fell into the major innovation of the Khawaarij and fought against `Alee radiyAllaahu `anhu
  • Some innovations cause the person who performs them to exit Islaam

Footnotes:

[01] Translator’s note: a line of poetry

[02] This narration has preceded.

Translator’s side point: Reported by Imaam Ahmad , Aboo Daawood, At Tirmithee and Ibn Maajah. From the famous hadeeth of al-Irbaad ibn Saariyah radiyAllaahu `anhu. Declared authentic by Shaykh Al-Albaanee.

[03] The checking of this has preceded as a hadeeth of Jaabir radiyAllaahu `anhu.

Translator’s side point: This hadeeth was reported by an-Nasaa·ee, and by Ibn Khuzaymah and it was declared saheeh by Shaykh Al-Albaanee – that, “Allaah’s Messenger sallAllaahu `alayhi wa sallam when he gave a khutbah, he used to say…” and they report the wording, and it contained this wording, “and the worst of affairs are those that are newly introduced.”

[04] Editor’s note: Part of the same hadeeth mentioned in footnote 2 of this transcript.
[05] Translator’s note: meaning everything
[06] Reported by Al-Bukhaaree in his Saheeh (no. 3450) and by Muslim (no. 2535) as a hadeeth of `Imraan ibn al-Husayn radiyAllaahu `anhu.

[07 Translator’s side point: The explanation of Shaykh Saalih ibn Sa`d as-Suhaymee hafizahullaah mentions with regard to this affair of innovations which start as something small,

“In the story of `Abdullaah ibn Mas`ood along with the people of these circles who gathered in circles in Basrah (reported by Daarimee and others) when Aboo Moosaa al-Ash`aree came to him and informed him that there are some people gathering in circles. So in the beginning all they were doing was gathering in circles and repeating words of thikr (remembrance). This, it is possible to say that this is from the smaller innovations. So then the narrator of this report said, “But then I saw most of those who were in those circles fighting against us on the Day of Nahrawaan.” SubhaanAllaah! What is meant by the Day of Nahrawaan? It is the day when `Alee radiyAllaahu `anhu fought against the Khawaarij.

“So those people of the circles what did they begin with? They began with a small innovation; it would not be counted as something major without a doubt, however their gathering in circles and the manner in which they were doing the thikr, this is the way in which it was an innovation. So tasbeeh (saying subhaanAllaah) and tahleel (saying laa ilaaha illAllaah) is not an evil act, rather it is something legislated. So what was it that Ibn Mas`ood was criticizing from them? It was the manner in which they were doing thikr. So therefore afterwards when the major innovation appeared, the innovation of the Khawaarij those people went with whom? They went along with the Khawaarij. So therefore the narrator of this report said, “So I saw most of the people of those circles fighting against us (meaning the people who were with `Alee radiyAllaahu `anhu) on the Day of Nahrawaan.” So see, this is a witness that emphasizes for us what the author rahimahullaah is saying, that innovation if it is taken lightly, people justifying it, it will continue until it becomes something major and until maybe it will lead the person to exiting/shooting out from the Religion; and the best example of that is the Khawaarij and the extreme Raafidah Shee`ah and the Baatiniyyah and the ones who follow their path.”

[08] From `Abdullaah ibn Mas`ood radiyAllaahu `anhu that he said,

“How will you be when trials and tribulations overcome you to such an extent that the old person grows old upon it and the young person grows up upon it and the people take it as being Sunnah. And if it changed the people say, ‘You are changing the Sunnah.’”

So the people said, “When will that occur O Aboo Abdur-Rahman?” He said,

“When your recitors become many and your people with understanding of the Religion become few and your rulers become many and your trustworthy ones are few and this world is sought after by means of actions which should be done for the Hereafter.”

Reported by ad-Daarimee in his Sunan and al-Haakim in al-Mustadrak `alas-Saheehayn and Ibn `Abdil-Barr in Jaami` Bayaanil- `ilm wa Fadlih and al-Bayhaqee in al-Madkhal ilas-Sunanil-Kubraa and others. And it is a narration which is mowqoof (a statement of a Companion, `Abdullaah ibn Mas’ood), but it has the ruling of being marfoo` (having come from Allaah’s Messenger sallAllaahu `alayhi wa sallam).

Translator’s side point: Shaykh Al-Albaanee rahimahullaah said about this report in his SaheehutTargheeb wat-Tarheeb (no. 111) that this report is saheeh (authentic) because of supports. It is mowqoof, a statement of the Companion. And in his book Tahreem Aalaatit-Tarb where he mentions the forbiddance of musical instruments, page 16, Shaykh Al-Albaanee said about this report, “It is mowqoof (meaning it is a statement of the Companion), but it has the ruling of coming from the Messenger sallAllaahu `alayhi wa sallam because it is a matter related to the unseen (a matter of the future) which cannot be arrived at through opinion, especially when all that was predicted in it has occurred, and Allaah’s aid is sought.”

[09] Shaykh Saalih as-Suhaymee hafizahullaah said in explanation of this point,

“This does not mean that every innovation takes a person outside the fold of Islaam. Rather what he meant was that there were some innovations which cause a person to reach the level of kufr, disbelief, and an example of that is the innovation of the Baatiniyyah (those who say all the commands of Islaam have an outward aspect e.g. the prayer and the fasting, for the common people, then there is an inner meaning for the special elite) and the extreme Soofees, those who believe that commands and the prohibitions fall away from them (they’re no longer bound by Islaamic commands and prohibitions) and they make lawful that which Allaah has forbidden and they declare forbidden that which Allaah has made lawful. And they worship individuals and cling and devote themselves to them besides Allaah, and they believe that they are infallible or they believe that they know the ghayb (hidden and the unseen) or the like of that. These are from the innovations which reach the level of exiting from the Religion, and Allaah’s refuge is sought.”

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 09

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

The people do not introduce an innovation, except that they lose its like from the Sunnah – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 08 : Point 05
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

“And know that the people never introduce an innovation, until they abandon its like from the Sunnah. So beware of forbidden matters, for every new introduction is an innovation (bid`ah) and every innovation is misguidance, and misguidance and its people will be in the Fire.”

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

This is a tremendous point of wisdom and it is something reported as a saying from the Salaf, that they said, “The people do not introduce an innovation, except that they lose its like from the Sunnah.” [01] Because the Sunnah and innovation cannot be combined, except that one of them will expel the other, so a person cannot be an innovator and a person of Sunnah. Rather either he will be an innovator or a person of the Sunnah, they cannot both be combined in him. So one of them will necessarily expel the other, and this is from the harmful effects of innovation.

And this point of wisdom narrated is confirmed by experience, and the witness for this and its proof is, that you will find the people of innovation having hatred for the authentic ahaadeeth [02], and having hatred for the matters of the Sunnah (sunan). And the worst enemy to them and the most hateful thing that they can hear, is that it is said, “Such and such hadeeth prohibits such and such.” or, “It forbids such and such.” They do not want to hear the hadeeth and the sunan which contradict what they are upon. So this is a sign that the Sunnah and innovation cannot come together.

As for the person who is upon the Sunnah, then if he hears a hadeeth from Allaah’s Messenger sallAllaahu `alayhi wa sallam then he becomes happy with that. And he adds something good to the good which he already possesses. And he adds knowledge to his knowledge. The person of Sunnah he is happy with the ahaadeeth of the Messenger sallAllaahu `alayhi wa sallam. Whereas the person of innovation he has aversion for the ahaadeeth of the Messenger sallAllaahu `alayhi wa sallam. This is something very clear in the innovators. And they wage war in the matters from the Sunnah, because these things put an end to the innovations which they are upon. And this is a deterrent against innovation, and that they also cause matters of the Sunnah to pass away, and they cause love of matters of the Sunnah to pass away from the hearts.

His saying, “So beware of forbidden matters.” Because forbidden matters have no good in them, whether these forbidden matters relate to shirk [03] or kufr [04] or matters of sin, because Allaah will not forbid something and there is good in it. He will only forbid something which is purely evil, or something which the evil of it outweighs the good or an evil which is equal. So if good and evil come together in something, then if the evil is more or equal then you should avoid it, and if the good is more then there is no harm in taking hold of it. And a slight evil found in it along with the greater good is excused.

His saying, “For every new introduction is a bid`ah (an innovation) and every innovation is misguidance.” – this is the textual wording of the hadeeth of al-`Irbaad ibn Saariyah radiyAllaahu `anhu who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam gave us an admonition from which the hearts trembled and the eyes shed tears, so therefore we said, ‘O Messenger of Allaah, it is as if it is the admonition given by one who is departing (a farewell admonition), so therefore advise us.’ So he, sallAllaahu `alayhi wa sallam, said, ‘I council you with being dutiful to (having taqwaa/ being fearful of) Allaah, and with hearing and obeying, even if a slave is appointed over you.’”

And in one narration, “an Abyssinian slave whose head is as if it is a raisin.”

“`For whoever lives long amongst you, then he will see very great differing. So adhere to my Sunnah and the Sunnah of the rightly guided orthodox Khulafaa after me. Cling onto it and bite onto it with your premolar teeth. And beware of newly introduced affairs.’”

This is a warning, “iyyaaka”, “beware of”. It is a word of warning.

“`Beware of newly introduced affairs, for every newly introduced affair is a bid`ah (an innovation) and every innovation is misguidance.”” [05]

And in one narration there occurs the wording,

“and every misguidance will be in the Hellfire.” [06]

Every newly introduced affair is a bid`ah, an innovation, and what is meant by a newly introduced affair is: in the Religion. As for newly introduced affairs with regards to customs/everyday habits and with regard to worldly benefits and with regard to types of food and drinks and clothing, then these are innovations in the language sense. They are not innovations in the legislated sense, but rather newly introduced affairs in the Religion, they are the forbidden innovations.

And this contains a refutation of those who divide innovations into categories, dividing them into good innovations and bad innovations, and permissible innovations. And they say that they fall under the five rulings [07]; then this is a mistake, because innovations, bida`, in the Religion, all of them are misguidance, by the textual statement of the Messenger sallAllaahu `alayhi wa sallam, that he said, “For every new introduction is an innovation and every innovation is misguidance.”

And I think that what they have done is to enter those things which are an innovation with regards to the language, and they call these things good innovations. And innovations in the linguistic sense are permissible, for example, building schools and building accommodation buildings for students of knowledge and such as putting vowel points on the mus.hafs, (the written copy of the Qur·aan) and the like of that. They call these good innovations, but these are not innovations, these are matters that follow on from the sunnahs and are revival of the sunnahs. So building schools and building accommodation buildings for students of knowledge and printing the mus.hafs and putting vowel points on them, all of these are an aid upon knowledge, so they are something good and they are sunnahs. So these people are either taking good practices and calling them innovations, or they are calling matters of custom innovations when they do not enter into the Religion, because they are from the affairs of this world, so they do not enter into the Religion.

His saying, “And misguidance and its people will be in the Fire.” – as occurs in the hadeeth, “and all misguidance will be in the Fire.”

And as occurs in the hadeeth of the different sects (that Allaah’s Messenger sallAllaahu `alayhi wa sallam said), “And this nation will split into seventy-three sects, all of them in the Fire except for one.” [08]

So this is a proof that the people of innovation will be in the Fire and they vary in level. From them are those who will be in the Fire because of their disbelief, and some of them will be in the Fire because of his sin and from them will be those who remain in the Fire forever, and from them will be those who do not remain forever in it; but rather the ruling of such a person will be the same as the ruling of the people of the major sins. [9] [10]

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • Introducing innovation into the Religion leads to abandoning its like from the Sunnah
  • The people of innovation have hatred for the authentic ahaadeeth (narrations) and matters of the Sunnah
  • The People of the Sunnah are happy with the narrations and increase in knowledge
  • Allaah forbids only that which is purely evil, or its evil outweighs its good or an evil that is equal
  • Slight evil found in something along with the greater good is excused
  • Every innovation is misguidance and its proof
  • What is meant by the word ‘bid`ah’ or ‘innovation’ in the Legislation
  • What is not included in the legislative meaning of ‘bid`ah’
  • Some of the people of innovation will be in the Fire forever and some will not remain there forever
  • Some of the people of innovation will be in the Fire for their disbelief and some of  them will enter it due to their sin

Footnotes:

[01] It has already preceded that this was the saying of Hassaan ibn `Attiyah rahimahullaah…

Translator’s side point: As for this report, that it is reported from him that he said, “No people introduce an innovation in their Religion except that Allaah removes from their Sunnah its like, then He does not return it to them until the Day of Resurrection.” This report is mentioned as the saying of Hassaan ibn `Attiyyah, reported by ad-Daarimee and al-Laalikaa·ee and declared authentic by Shaykh al-Albaanee in his checking of al-Mishkaat. Shaykh Al-Albaanee said in al-Mishkaat (no. 188), “And it is also related as being a saying of Aboo Hurayrah reported by Abul-`Abbaas al-Asam in a hadeeth.”

(Refer to the continuation of the footnote in the Maktabatur-Rushd edition of this book for a quote from Shaykhul-Islaam ibn Taymiyyah on this point with regard to the people of innovation).

[02] Editor’s note: plural of the Arabic word ‘hadeeth’
[03] Editor’s note: polytheism
[04] Editor’s note: disbelief

[05] This (hadeeth of al-`Irbaad ibn Saariyah) has preceded.

Translator’s side point: It was reported by Imaam Ahmad and Aboo Daawood and At-Tirmithee and Ibn Maajah. This hadeeth was declared saheeh (authentic) by Shaykh Al-Albaanee.

[06] Translator’s side point: This particular wording occurs in a hadeeth of Jaabir ibn `Abdillaah radiyAllaahu `anhumaa reported by an-Nasaa·ee as hadeeth 1578, in the Book of the Two `Eed prayers, Chapter 22, How The Khutbah is Given; also reported by Ibn Khuzaymah, where he mentioned Allaah’s Messenger sallAllaahu `alayhi wa sallam used to give a khutbah (an address) and he would praise Allaah and repeat words of praise upon Him as He deserves, and then he would say, “Whomever Allaah guides then none can misguide him, and whomever He misguides, then none can guide him. And the truest speech is the Book of Allaah, and the best way is the Way of Muhammad. And the worst of affairs are the newly introduced affairs, and every newly introduced affair is an innovation, and every innovation is misguidance, and all misguidance is in the Fire.” Shaykh alAlbaanee declared that narration saheeh (authentic) also.

[07] Translator’s side point: What they meant was the five rulings of Islaam, the five rulings of all affairs, meaning: 1. those things which are obligatory, 2. those things which are recommended, 3. those things which are permissible 4. those things which are disliked and 5. those things which are forbidden.

[08] The checking for this has preceded.
Translator’s side point: Reported by at-Tirmithee and al-Haakim, and declared hasan (good) by Shaykh al-Albaanee.

[09] Translator’s side point abridged from the explanation of Shaykh Ahmad an-Najmee rahimahullah on the same point as the author, “And know that the people do not introduce innovation until they leave its like from the Sunnah”: He mentions the seriousness of this matter of introducing innovations, that when a person does that, he does two forbidden things. A person introduces an innovation into his Religion, then he has introduced an innovation which is forbidden and he will have abandoned a matter of the Sunnah which is also something forbidden. Then he gives some evidences for that; some aayahs from Sooratul-Anfaal the 24th and 25th aayahs; Sooratun-Noor, the 24th soorah, aayahs 48-50; and Sooratun-Nisaa·, aayah 115; and he explains those aayahs. Then he says at the end of the discussion,

“So there is a threat upon the person who abandons matters of the Sunnah and introduces innovations, there is a tremendous threat away from it…” And he mentions more of these aayahs. “…And likewise as occurs in His Saying, He the Most High,

And whoever contends with the Messenger after the Guidance has been made clear to him, and follows others than the way of the Believers, then We will land him in the path he has chosen and We will burn him in the Fire of Hell, and what an evil destination.(Sooratun-Nisaa· (4), aayah 115)

And just as occurs in the saying of the Prophet sallAllaahu alayhi wa salaam,

‘All of my nation will enter Paradise, except for those who refuse.’ So they said, ‘O Messenger of Allaah and who would refuse?’ So he said, ‘Whoever obeys me he will enter Paradise, and whoever disobeys me then he has refused.’ (Hadeeth reported by al-Bukhaaree, no. 7280)

“The person of innovation is one who is disobedient to Allaah and his Messenger. He is following his desires, venerating his own self, claiming by his condition that his opinion and his desires are better than that which the Messenger sallAllaahu alayhi wa sallam came with. So therefore beware from being from those people, such that you will have the threat of the Fire upon you, and Allaah’s refuge is sought. And Allaah is the One who grants success.”

(Irshaadus-Saaree fee Sharhis-Sunnati lil-Barbahaaree, pp 50-52)

[10] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah mentioned in his explanation the famous saying of Imaam Sufyaan Ath-Thowree rahimahullaah, “Innovation is more beloved to Iblees (the devil) than sin, because a person may repent from sin, but a person does not repent from innovation.” (Reported by al-Laalikaa·ee in Sharh Usool I`tiqaad Ahlis-Sunnah).

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 08

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

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

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

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

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

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

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

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

And He, the Most High, said:

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

And He, the Most High, said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He, the Most High, said:

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

And He, the Most High, said:

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

And He, the Most High, said:

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

And He, the Most High, said:

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

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

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

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

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

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

Footnotes:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Posted with kind permission from Dawud Burbank rahimahullaah

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