The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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The Sunnah and the Jamaa’ah have firmly established all of the Religion – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 06 : Point 3C
Shaykh Fawzan’s Explanation | Dawud Burbank [Audio|En]

[Listen to  Points 3A and 3B]

The author rahimahullaah said,

“And that is because the Sunnah and the Jamaa`ah have firmly established all of the Religion, and it has become clear to the people. So it is upon the people to comply and to follow.”

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

He, may Allah have mercy upon him, said, “That is because the Sunnah and the Jamaa’ah have firmly established all of the Religion.” “That” indicating what has preceded with regard to the encouragement upon adhering to the way of the People of the Sunnah and the Jamaa’ah.

And it has preceded that what is meant by Ahlus-Sunnah (the People of the Sunnah), are those who adhere to the Sunnah of the Messenger sallAllaahu alayhi wa sallam and to his way. They are the people of the Sunnah. And the Jamaa’ah, they are those who come together upon the Truth and they do not split.

And the evidence for this:

And cling all of you together to the Rope of Allaah and do not separate. (Soorah Aal `Imraan (3), aayah 103)

So they gathered upon the Truth and they do not separate away from it. And they do not disagree and differ concerning it. They are the people of the Sunnah and the Jamaa`ah.

As for: Those who split up their religion, and they are sects…

Then Allaah the Majestic and Most High says to His Prophet:

…then you have nothing to do with them at all. Their affair is for Allaah; then He will inform them of what they used to do.” (Sooratul- An’aam (6), aayah 159)

“And that is because the Sunnah and the Jamaa`ah have firmly established (ahkamaa),” meaning they have precisely established; so ihkaam means precision; they have precisely established the whole of the affair of the Religion. All of it is contained within the Sunnah and the Jamaa`ah. Just as He sallAllaahu `alayhi wa sallam said:

“Whoever lives long from amongst you, then he will see very great differing so adhere to my Sunnah.” [1]

Nothing will protect from the evil of this differing except adherence to/clinging onto the Sunnah of the Messenger sallAllaahu alayhi wa sallam. And it is what the Messenger sallAllaahu alayhi wa sallam and his Companions were upon in `aqeedah (creed and belief) and in `ibaadah (worship) and in dealings and in behaviour and in manners. And they are the Saved Sect, from amongst the 73 sects; all of them will be in the Fire except for one. They said, “Which it is, O Messenger of Allaah?”

So this one which is exempted from amongst these sects, it is a distinctive group; who is it? He sallAllaahu alayhi wa sallam said in explanation of it,

“Whoever is upon the like of what I am upon and my Companions.” [2]

That which the Messenger sallAllaahu `alayhi wa sallam and his Companions were upon is the Sunnah. So whoever adheres to it will be saved; and therefore they are called ‘The Saved Sect’.

His saying, “And it has become clear to the people. So therefore it is upon the people to do ittibaa` (to comply and follow).” It has become clear to the people, that the affair of the Religion, all of it, lies in adherence to the Sunnah and the Jamaa`ah. So no one will oppose what the people of the Sunnah and the Jamaa`ah were upon except for the people of misguidance:

So what is there after the Truth, except for misguidance. (Soorah Yoonus (10), aayah 32)

So whoever leaves off the Truth he will fall into misguidance; and the Truth is what the people of the Sunnah and the Jamaa`ah are upon to the exclusion of others besides them.[3]

Footnotes:

[01] This is a part of the hadeeth of al-`Irbaad ibn Saariyah, radiyAllaahu`anhu and its checking has already preceded (page 46).

Translator’s side point: It is a hadeeth which is declared saheeh by Shaykh al-Albaanee rahimahullaah.

[02] Reported by at-Tirmithee in his Sunan and Ibn Nasr al-Marwazee in as-Sunnah and al-Haakim in alMustadrak and al-Aajurree in ash-Sharee`ah and al-Laalikaa·ee in Sharh Usool I`tiqaad Ahlis-Sunnah… (and many others). At-Tirmithee said the hadeeth is hasan ghareeb mufassar, a hadeeth which is hasan with a singular chain which explains the other narrations.

Translator’s side point: Shaykh al-Albaanee discussed this hadeeth and declared (it) hasan. It has enough supporting witnesses to support the hadeeth, that it is declared hasan.

[03] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said on this point (point 3), “He, may Allah have mercy upon him, said, “And that is because the Sunnah and the Jamaa`ah have firmly established the whole affair of the Religion, and it has become clear to the people. So what is upon the people is to follow/comply”. I say, the `aqeedah of Ahlus-Sunnah wal-Jamaa`ah is clear in its source references and it is tied to the Sunnah and its people. So whomever Allaah wishes good for, then he guides him to those source books. And he makes easy for him to be a companion of the carriers of this `aqeedah, and I mean by it, carriers upon the way of the Ahlus-Sunnah wal Jamaa`ah. And whoever Allaah wishes evil for then He makes easy for him whatever he was created for.

“So whoever grows up at the hands of the people of the Soofees and the people of Soofism then he will think that that is right guidance and he will go astray and lead others astray. And whoever grows up at the hands of the people of the `aqeedah of the Jahmiyyah and he lives upon it and accompanies its people, he will think that that is the Sunnah and he will go astray and lead others astray. And whoever grows up at the hands of the people of the ideas of the Mu`tazilah, he will think that that is the Sunnah and he will go astray and lead others astray. And whoever grows up at the hands of the people of the `aqeedah of the Ash`arees he will think that that is the Sunnah and he will go astray and lead others astray. And whoever grows up at the hands of the people of rafd (the Raafidah), and the Shee`ah, those who curse and abuse the Companions of the Prophet sallAllaahu `alayhi wa sallam and belittle them, he will think that that is the Truth he will go astray and lead others astray. And whoever grows up at the hands of the Khawaarij those who declare the Muslims to be kaafirs (disbelievers), he will think that that is the Truth he will go astray and lead others astray.

“However the people of these deviant sects they must necessarily find certain gaps/flaws/faults in their `aqeedah, which should make clear to them the deficiencies in the methodology which they are upon in belief.

“And likewise the people of irjaa· (the Murji·ah), and likewise the people who are upon the present day calls which give attention just to virtuous acts, and they treat (matters of) `aqeedah lightly, so that the people think that they are upon the Truth, because they see them outwardly adhering; whilst they actually stay away themselves from the very foundation of `aqeedah (creed and belief) and they incite others to avoid it, which is tawheed, the tawheed of worship, (Towheed al-Uloohiyyah). They have nothing to do with it, and they keep other people away from it as well; and they treat lightly whatever infringes it or diminishes it.

“So what is important is that whoever wishes salvation, should adhere to the Book of Allah, then to the books of the Sunnah; and they are well known such as the Saheeh of al-Bukhaaree,and the Saheeh of Muslim and the Sunan al-Arba’ (The four Sunan), the Musnad of Imam Ahmad. And what follow from that, from the books of hadeeth, and those books that gather the narrations of the Salaf such as: the Musannaf of Ibn Abee Shaybah, and the Musannaf of `Abdur-Razzaaq, and the Musannaf of Sa’eed ibn Mansoor.

“And the books of `aqeedah (creed and belief) such as: At-Towheed of Ibn Khuzaymah, and such as ArRadd `alal-Jahmiyyah, (The refutation of the Jahmiyyah) of Imaam Ahmad, Kitaabus-Sunnah (the Book of the Sunnah) of `Abdullaah the son of (Imaam) Ahmad, Radd `alal-Jahmiyyah (Refutation of the Jahmiyyah) by `Uthmaan ibn Sa`eed Ad-Daarimee, Sharh Usool I`tiqaad Ahlis-Sunnah of al-Laalikaa·ee, al-Ibaanatul-Kubraa of Ibn Battah, and the books of Shaykhul-Islaam ibn Taymiyyah, and of IbnulQayyim, and of Muhammad ibn `Abdil-Wahhaab and other than that from the books. These are the books which make the Truth clear.

And beware of slipping away with the hizbiyyeen, (the sectarians, the people of partisanship) of taking their books and then following their restricted path, and proceeding upon their crooked methodology. “Beware, O my brother Muslim, of taking the books of those people, because their truth is mixed with falsehood and the Sunnah which they have is mixed with bid`ah (innovation).

So if you want the pure fountain with no pollution in it, then adhere to the Book of Allaah, and to the books of the Sunnah and to the books of the narrations. And follow the way of the people of the narrations (Ahlul-Athar), those who take knowledge with its chain of narration going all the way back to the Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam from their Prophet salawaatullaahi wa salaamuhu `alayh. Whatever they said does not contradict the Truth which they were upon. So here you will know the saying of the author, “And that is because the Sunnah and the Jamaa`ah have clearly/precisely established the affair of the Religion, all of it, and the Truth has become clear to the people, so it is upon the people to follow and to leave off innovating.” Therefore you will know that this is speech which is fully appropriate, and it is binding upon you also to abandon the books of the people of innovation if you want salvation for yourself. May Allaah guide and grant me and you that we take on board the Truth and that we abandon every falsehood; and Allaah grants success.” (Irshaadus-Saaree fee Sharhis-Sunnati lilBarbahaaree)

Transcribed by Umm `Abbaas Zaynab `Abdullah. Download PDF of Lesson 06

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 – Imam Barbaharee

There is no excuse for anyone going astray, thinking that he is upon Guidance – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 05 : Point 3B
Dawud Burbank [Audio|English]

[Listen to  Point 3A ]

The author rahimahullaah said,

“And `Umar Ibnul-Khattaab rahimahullaah said, there is no excuse for anyone going astray, thinking that he is upon Guidance, nor for abandoning Guidance thinking it to be misguidance, since the affairs have been made clear, the proof has been established and the excuse has been cut off.” [2]

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

The saying of `Umar radiyAllaahu `anhu “There is no excuse for anyone…” because Allaah has made the Truth clear and He has clarified it in detail in the Qur·aan and in the Sunnah, so there is no excuse for anyone therefore to be upon misguidance, because it is he who has fallen short since he did not seek after the Truth, and he did not ask the People of Knowledge, so the misguidance has come about on account of him himself, so he is the one who has fallen short of what is required.

His saying, “thinking that it is guidance…” – this clarifies that supposing/assuming/thinking wrongly something to be the case; this will not suffice with regard to the Truth at all. And Allaah the Majestic and Most High says:

And (the devils) hinder them from the true path and they (the people of shirk) think that they are upon right guidance. (Sooratuz-Zukhruf (43), aayah37)

So what they consider will not justify and excuse them, so they have no excuse, for they did not refer back to the Book and the Sunnah and become aware of the Truth and distinguish it from falsehood, rather they just followed their desires, and they think that they are guided even though, Allaah has judged that they are guilty of disbelief and misguidance. So a person’s merely thinking that he is upon the Truth does not become an excuse for him, unless nothing from the Divinely sent Revelation which was sent down to the Messengers reaches him. Since what is obligatory upon him is to refer back to the Book and the Sunnah and not just that he remains upon what he thinks and what he considers and upon what other people say to him that it is the Truth. This is not an excuse. And there occurs in the other aayah:

They took the devils as allies besides Allaah and they think that they are rightly guided. (Sooratul-A`raaf (7), aayah 30)

Look how they took devils from mankind and from the jinn as their allies besides Allaah and they followed them and yet they think that they are rightly guided! So do the devils wish good for them? 3] He the Most High said:

And whoever turns away from the remembrance of the Most Merciful then We will appoint for him a devil so he will be his companion. (Sooratuz-Zukhruf (43), aayah 36)

Look at his Saying:

And whoever turns away from the remembrance of the Most Merciful then We will appoint for him a devil…

This is his punishment.
…so he will be his companion. And they… meaning the devils

…block them away from the true path and yet still they think that they are rightly guided.

The followers think that they are rightly guided, so that does not benefit them (at all) and there is no excuse for them in that because the call of the Messengers reached them but they did not accept it.

Rather excuse can only be with regard to matters of ijtihaad, matters where there is room for scholars to make personal deduction, things where ijtihaad is permissible; that a person performs ijtihaad, personal scholarly striving. He strives in accordance with is ability and his capability to research to the extent that he thinks that he is then upon the Truth, then he is excused. As is shown by his saying, sallAllaahu `alayhi wa sallam,

“If a judge strives and he is correct, then he will receive two rewards and if he strives and he is in error then there is one reward for him.” [4]

This is with regard to matters of ijtihaad. As for matters which are, towqeefiyyah, dependent upon a direct text, and they are the matters of `aqeedah, creed and belief, then no one has the right to delve into them with personal deduction, rather what is obligatory is to follow the evidence. There is no scope for ijtihaad, personal deduction in them (matters of creed and belief).

His saying, “nor for abandoning guidance thinking it to be misguidance” – the matter is not left up to what the person considers himself and thinks, so that he adopts misguidance thinking it to be guidance or that he abandons the Truth thinking it to be misguidance. What he thinks and considers here will not excuse and justify him because guidance and misguidance have both been made clear by Allaah in the Qur·aan and they have been made clear by the Messenger sallAllaahu `alayhi wa sallam in the Sunnah, and the Salaf have explained these two in their lives and their creeds, so the Truth is clear and all praise is for Allaah. And from the Mercy of Allaah is that the Truth is clear in the Book and the Sunnah and the way of the Salafus-Saalih, the Pious Predecessors. There is no obscurity and confusion about it as occurred for the previous nations, when the time became prolonged for them and the Truth became confused for them and the Books became distorted and changed. But as for this nation, then the Truth remains clear and the Book and the Sunnah are both preserved from distortion and change; so therefore there is no excuse for anyone in this case.

His saying, “for the affairs have been made clear” – yes the affairs have indeed been made clear, however it needs research and study, that the person learns and acquires knowledge and takes knowledge from the People of Knowledge. He does not take knowledge from himself or from his like from the ignorant people or from those false claimants to knowledge or just from the books, rather he takes the knowledge from its people, because this knowledge should be taken from the `ulamaa·, the People of Knowledge/the scholars. So knowledge is gained by taking it correctly not just by taking it out of books. The books are indeed only tools for research but they are to be explained by the scholars. And as for reaching the Truth then it is taken from the People of Knowledge and narrated from them, the later generations from the earlier ones.

His saying, “and the proof is confirmed and the excuse has been cut off.” No-one has an excuse. So this Religion has been preserved by Allaah from distortion and from being changed and the Truth has become clear. There is no confusion about it. Contrary to the case with the earlier nations for when the time became prolonged for them, then they distorted and changed their books and they altered them, so therefore the Truth became confused and disappeared. [5]

Footnotes:

[2] It is reported by Aboo Yoosuf in the book al-Kharaaj and Ibn Shabbah in the Taareekh of alMadeenah and Ibn Battah in al-Ibaanah and, Ibn Hazm in al Ihkaam and others, through different chains of narration from `Umar radiyAllaahu `anhu with it. And it is also reported by Aboo Nu`aym in al-Hilyatul-Owliyaa· from `Umar ibn `Abdil `Azeez rahimahullaah (the famous khaleefah, as his saying).

Translator’s side point: In the checking of Shaykh Khaalid ar-Raddaadee he mentions with regard to this report that it is reported by Ibn Battah in al-Ibaanatul-Kubraa by way of al-Awzaa`ee that he said that it reached him that `Umar ibn al-Khattaab said this saying. Therefore its chain of narration is disconnected. It is also reported by al-Marwazee in (his book) as-Sunnah as a statement of `Umar ibn `Abdil-`Azeez that he said, “There is no excuse for anyone after the Sunnah to be upon misguidance thinking that it is guidance.”

[3] Translator’s note: Of course not

[4] Reported by al-Bukhaaree in his Saheeh (no. 7352) and by Muslim in his Saheeh (no. 1716) as a hadeeth of `Amr ibnul-`Aas and (also a hadeeth of) Aboo Hurayrah radiyAllaahu `anhumaa.

[5] Shaykh Ahmad an-Najmee rahimahullaah said in his explanation,

“The author rahimahullaah said `Umar ibnul-Khattaab radiyAllaahu `anhu said, “There is no excuse for anyone to be upon misguidance which he is upon thinking it to be Guidance, nor to abandon Guidance thinking it to be misguidance, because the affairs have been made clear and the proof has been established and the excuse has been cut off.” This is tremendous speech which came from a tremendous man, that man who was the second Khaleefah, `Umar ibnul-Khattaab radiyAllaahu `anhu. And this necessitates that whoever puts himself upon misguidance thinking it to be Guidance or who abandons Guidance thinking it to be misguidance, then there will be no excuse for him with Allaah, since this will not be done except by a person who has fallen short of searching for the Truth in the Book and the Sunnah; so therefore there will be no excuse for him. And therefore he said, “because the affairs have been made clear,” meaning, been made clear in the Book of Allaah and in the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam and in action of the Companions and the proof has indeed been established upon the people as is shown by His Saying, He the Perfect and Most High,

So that the people should not have any argument left with Allaah after the sending of the Messengers (Sooratun-Nisaa (4), aayah 165)

“So the excuse has been cut off. So there is no excuse for a person who innovates in the Religion or who goes astray or is ignorant of the rulings after Allaah has made them clear and has made them very clear upon the tongue of His Messenger sallAllaahu `alayhi wa sallam with what He sent by Revelation to him in the Book and the Sunnah.” (Irshaadus-Saaree fee Sharhis-Sunnati lilBarbahaaree)

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah:

  • There is no excuse for being misguided for the one who did not seek after the Truth
  • The excuse can only be in matters of ijtihaad, after striving to reach the Truth
  • There is no scope of ijtihaad in matters of creed and belief
  • The Truth is clear in the Book and the Sunnah and the way of the Salafus-Saalih
  • Book and the Sunnah are both preserved from distortion and change
  • A person must learn from the People of Knowledge, the scholars

Transcribed by Umm Safiyyah Madeehah Ahmad. Download PDF of Lesson 05

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 – Imam Barbaharee

The foundation which the Jamaa’ah is built upon is the Companions of Muhammad ﷺ – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 04 : Point 3A
Dawud Burbank [Audio|English]

Imaam al-Barbahaaree rahimahullaah said,

And the foundation which the Jamaa`ah is built upon is the Companions of Muhammad sallAllaahu `alayhi wa sallam, may Allaah have mercy upon all of them. And they are the Ahlus-Sunnah walJamaa`ah, the People of the Sunnah and the United Body upon the Truth. So whoever does not take from them then he has gone astray and innovated, and every innovation is misguidance, and misguidance and its people will be in the Fire.

[Souncloud Audio Link] 

The Explanation (Transcription of above Audio):

His saying, “And the foundation upon which the Jamaa`ah is built upon” – who are the Jamaa`ah who have this status? They are the Companions of Muhammad sallAllaahu `alayhi wa sallam and those who come after them from the Taabi`een (their successors) and from the successors of the Taabi`een, and the most excellent generations. They are the Jamaa`ah and whoever follows them from the later peoples, they are the Jamaa`ah; those whom it is obligatory upon the Muslims to be with, whatever harm comes upon him and whatever threats and whatever blame and whatever attacks – he should still have patience upon that and he should bear it, as long as he is upon the Truth. So he should not deviate away from the Truth, rather he should have patience upon whatever befalls him, otherwise he will just be a target for those people with evil intentions and the callers to evil and the callers to misguidance.

He the Most High said:

And the first and foremost ones from the Muhaajireen (the Muslims who emigrated from Makkah) and the Ansaar (the Muslims of Madeenah who gave them shelter) and those who followed them upon good. Allaah is pleased with them and they are pleased with Him.[1] (Sooratut-Towbah (9), aayah 100)

And He the Most High, when He mentioned the Muhaajireen and the Ansaar in Sooratul-Hashr, He said:

And those who come after them they say, O our Lord forgive us and our brothers who preceded us in Eemaan and do not place any ill feeling in our hearts towards those who truly believe. O our Lord, you are Compassionate, Merciful. (Sooratul-Hashr (59), aayah 10)

So the one who comes later he follows the earlier one from the people of the Truth and good even if there is a long period of time between him and them, he adheres to what they were upon no matter what it costs him, he should have patience.

His saying, “the Companions of Muhammad sallAllaahu `alayhi wa sallam” – from the Muhaajireen and the Ansaar because they were the ones who accompanied the Messenger sallAllaahu `alayhi wa sallam and they fought jihaad along with him and they aided him and they bore the Religion and they conveyed it to us; so they are the intermediaries between us and between Allaah’s Messenger sallAllaahu `alayhi wa sallam. So those people who abuse the Companions or belittle them, they only want to demolish Islaam; however they come with this ploy. So when they speak against the Companions and they devalue them, then what will remain at that time from the intermediary that is between us and the Messenger sallAllaahu `alayhi wa sallam? Their intent is to cut off the connection with the first and foremost ones from the Muhaajireen and the Ansaar so that the nation will go astray; otherwise what else could lead them to abusing the Companions? Did they have any dispute with the Companions with regard to money or something else? Have the Companions caused them any personal harm when there are many centuries between them and the Companions?

So what led them to this is hatred in the hearts, because the Companions they are the ones who bore this Religion. So they want to cut off the link between the Messenger sallAllaahu `alayhi wa sallam and his nation so that this Religion falls. This is their intent.[2]

His saying, “and they (the Companions of Muhammad sallAllaahu `alayhi wa sallam) are the People of the Sunnah and of the Jamaa`ah (the United Body of the Muslims upon the Truth).” The Companions of Muhammad sallAllaahu `alayhi wa sallam and those who came after them, those who followed them upon good, they are the People of the Sunnah, meaning the people of the correct path; and it is the ‘Sunnah’ which we have explained in this book (the Sunnah referring to the path that which the Prophet sallAllaahu `alayhi wa sallam and his Companions were upon).

And they are the true Jamaa`ah; but as for the uniting of others besides them, upon false and futile matters then they are not called the Jamaa`ah even if they are many in number.

You think that they are all together but their hearts are actually divided.
(Sooratul-Hashr 59, aayah 14)

So the Jamaa`ah is whoever is upon the Truth. So the person who says, “I am with such-and-such hizb (party); this group is a jamaa`ah and you people say, “Adhere to the Jamaa`ah” and they are a jamaa`ah.” So we say to them, “Who said to you that those people are the Jamaa`ah. The Jamaa`ah is those who are upon the Truth; whoever is upon the Sunnah, they are the Jamaa`ah.”

His saying, “So whoever does not take from them (the Companions radiyAllaahu `anhum) then he has gone astray and has innovated.” Whoever does not take his Religion from the Companions, those who are the conveyers of the Book and the Sunnah, then he is not upon the Truth. So if they are attacked and accused then what they convey is nullified, and Allaah’s refuge is sought. And the intent of the enemies of Allaah and His Messenger is indeed to nullify Islaam, however they came with this filthy trick in order to cause a separation between the later people and the early people from the Muslims, so that it will be easy for them to devour the later people and easy to chew them up. But as for if the people tie themselves to the first Jamaa`ah and to the Book and the Sunnah then that will never be easy for them to do, indeed it will be impossible for them to chew them up by the permission of Allaah. His saying, “then he has gone astray” – meaning he has strayed away from the Truth and become lost.

“and he has innovated”– Innovation is whatever is from the matters of worship or from matters of creed and beliefs or from sayings and it does not have a proof from the Book and the Sunnah (that is an innovation). He sallAllaahu `alayhi wa sallam said,

“Whoever does an action which our affair is not in accordance with, it is rejected.” [3]

And in a narration,

“Whoever introduces into this affair of ours that which is not from it then it is rejected.” [4]

And he said,

“And beware of newly introduced matters for every newly introduced matter is a bid`ah (an innovation) and every innovation is misguidance” [5].

So innovation is whatever has been introduced into the Religion and it is not from it. And how can it be known that it is not from it?

If it does not have a daleel, a proof, then it is not from the Religion, because Allaah the Majestic and Most High says:

This day have I completed your Religion for you [6]
(Sooratul-Maa·idah (5), aayah 3)

So the Religion is complete, and all praise is for Allaah; it does not accept any additions. So it is just upon us to come to know of the Religion which Allaah the Mighty and Majestic completed, and to cling to it and that we abandon whatever is besides it from additions and from things which people deem to be good introductions and from supplements and from other than that, because these things only take people farther away from Allaah the Majestic and Most High. And there will follow a clarification that: No people introduce an innovation except that its like (a like amount of it) will be taken away from the Sunnah.[7]

So this is the correct and straight path, adhering to the Jamaa`ah, adhering to the Sunnah and abandoning innovations.

His saying, “And every innovation is misguidance” – so there is no such thing as bid`ah hasanah, ‘good innovation’, as some people say. Rather all innovations are misguidance by the textual statement of the hadeeth of the Messenger sallAllaahu `alayhi wa sallam when he said,

“For every newly invented matter is an innovation (bid`ah) and every innovation is misguidance.” [8]

So innovations in the Religion, there is nothing good from them at all, rather all of them are misguidance and this is the speech of the Messenger sallAllaahu `alayhi wa sallam who did not speak from desires.

His saying, “And misguidance and its people will be in the Hell Fire” – Misguidance and the people of misguidance will be in the Fire, either on account of their disbelief or on account of sin. So innovations are not of one level only. Some of them are kufr, disbelief, such that its person will be forever in the Fire, such as seeking aid from the dead and making supplication to the dead and making sacrifice to other than Allaah and making vows to other than Allaah – so these are innovations which are disbelief, kufr. And likewise denying the Names of Allaah and His and Attributes as is said by the Jahmiyyah, those who deny the Names and Attributes. So this is kufr, disbelief, and Allaah’s refuge is sought, because they describe Allaah as not having names or attributes; so in that case He would be nonexistent! Because that which exists must have attributes and the one who has no attributes does not exist. And therefore the Imaams judged that the Jahmiyyah are disbelievers, those who said that the Qur·aan is a created thing. So they made the Qur·aan which is the Speech of Allaah and His Revelation and that which He sent down, they made it a created thing, such as the rest of the created things. And they said Allaah does not speak so therefore they likened Him to an inanimate object; and one who does not speak cannot be a god/one deserving of worship. He the Most High said:

And the people of Moosaa in his absence made out of the jewellery of the Copts a calf in bodily form which produced a mooing sound. Do they not then see that it could not speak to them and nor could it guide them upon the way? (Sooratul-A`raaf (7), aayah 148)

So this shows that the one who does not speak cannot be an ilaah, one deserving of worship; whereas the Jahmiyyah say Allaah does not speak, so therefore He would not be one deserving of worship, High and Exalted is Allaah above what they say. And there occurs in Soorah Taahaa:

Do they not see that it cannot respond to them with any saying and it does not possess any power to harm or benefit them. (Soorah Taahaa (20), aayah 89)

Meaning the calf – if they were to speak to it, it could not respond to them, so therefore was it befitting that it could be one deserving of worship? [9] And Ibraaheem `alayhissalaam said to the worshippers of the idols:

So ask them if they are able to speak.

So they said to him:

You already know that they (these idols) can’t speak.

So then he said to them:

Then will you worship besides Allaah that which cannot benefit you at all and cannot harm you. Uff (word of anger and disgust) to you and to that which you worship besides Allaah! Do you have no intellect which prevents you from this? (Sooratul-Anbiyaa· (21), aayahs 66-67)

Allaah, the Majestic and Most High says:

And your Lord said, call upon Me, I will respond to you.
(Soorah Ghaafir (40), aayah 60)

He described Himself that He says and He speaks. So the one who does not speak He is not one deserving of worship. So therefore many of the Imaams declared the heads of the Jahmiyyah to be disbelievers, but not their blind followers or those who were just followers, those to whom the Truth had not become clear, but rather they were just blindly following upon ignorance. Those people are a case for examination and the matter must be clarified to them, and then if they persist, then judgement that they are disbelievers will be passed.

Foot notes:

[1] Translator’s side point: In tafseer of this aayah ‘And the first and foremost ones’ the people of tafseer such as at-Tabaree and those who came after them like al-Baghawee, as-Sam`aanee, Ibn Katheer and others mention a number of different sayings with regard to who are those actually meant by ‘the first and foremost ones’ (from the Muslims). Amongst what at-Tabaree brings, he brings with an authentic chain of narration from the noble Taabi`ee Sa`eed ibnul-Musayyib that he said, “The first Muhaajireen (referred to here) they are the ones who prayed towards both qiblahs” meaning the ones who accepted Islaam before the qiblah was changed, so they prayed toward Jerusalem then when the qiblah was changed they prayed towards Makkah afterwards.

Likewise the great Salafee mufassir Aboo Muzaffar as-Sam`aanee in his tafseer, he mentioned four saying in explanation of this aayah. One of the sayings, he mentioned this same saying as Sa`eed ibnul Musayyib and he mentioned it also from Ibn Sireen and a group. Then he mentioned three further saying as well with regards to who are ‘the first and foremost ones’. The first saying he mentioned was that they are the people of Badr, meaning the people who fought at Badr; they had accepted Islaam by that time, in the second year. The second saying he quotes is that they are the people of Bay`atur-Ridwaan, the people who gave the pledge at the Treaty of Hudaybiyyah in Thul-Qa`dah in the sixth year. The third saying he quoted is that the first and foremost ones from the Muhaajireen are the ones who accepted Islaam before the Hijrah, and the first and foremost ones from the Ansaar are those who gave the pledge to Allaah’s Messenger sallAllaahu `alayhi wa sallam on the night of `Aqabah just before the Hijrah, those who accepted Islaam in Madeenah and they came for the Hajj and gave the pledge of `Aqabah to Allaah’s Messenger sallAllaahu `alayhi wa sallam. Shaykul-Islaam Ibn Taymiyyah preferred the view that they were those who accepted Islaam before the Treaty of Hudaybiyyah, and as it is known that those at the treaty of Hudaybiyyah were one thousand and four hundred and more in number. Likewise Shaykh al-Fowzaan said the same thing in his explanation of al-Waasitiyyah, that ‘the first and foremost ones’ refers to those who had accepted Islaam before the Treaty of Hudaybiyyah in the eleventh month of the sixth year. An evidence for that is an aayah from Sooratul-Hadeed (57), aayah 10:

They are not equal, those who spent in charity before the Conquest (meaning the Treaty of Hudaybiyyah) and who fought…(to the end of the aayah)

[2] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation, “The author rahimahullaah explained the importance of following and of adhering to this methodology, and that the foundation of that methodology is what we have explained a short while ago, that the foundation of the Jamaa`ah is, after Allaah’s Messenger sallAllaahu `alayhi wa sallam, the Companions ridwaanullaahi `alayhim ajma`een (may Allaah be pleased with them all). So whoever makes an attack upon the Companions then he has made an attack upon the whole of Islaam and whoever abuses the Companions then he has abused Islaam and whoever maligns and attacks the Companions, then he has spoken against and accused Islaam and whoever belittles the Companions then he has belittled Islaam. Why is this the case? Because they are the ones who conveyed Islaam to us so if it were not for them Islaam would not have reached us, if it were not for the Companions, Islaam would not have reached us, for Islaam only came to us by way of them. They are the ones who conveyed the Qur·aan to us and they are the ones who conveyed the Sunnah to us and therefore Allaah praised them for that… So whoever claims that they left Islaam, became apostates (the same as the Raafidah Shee`ah say) or that they changed and altered then he is the apostate and he is the one who is changing and altering and he is the one who is making a change in the Religion.”

[3] Reported by Muslim in his Saheeh (no. 1718) and reported by al-Bukhaaree in disconnected form in his Saheeh from a hadeeth of Aa`ishah radiyAllaahu `anhaa.

[4] Reported by al-Bukhaaree in his Saheeh (no.2 550) and by Muslim in his Saheeh (no. 1718) from Aa`ishah radiyAllaahu `anhaa.

[5] This is part of a hadeeth of al-`Irbaad ibn Saariyah radiyAllaahu `anhu, and its checking has preceded. Translator’s side point: The checking of this hadeeth is reported by Imaam Ahmad and Aboo Daawood and at-Tirmithee and Ibn Maajah and it was declared authentic by Shaykh al-Albaanee.

[6] Translator’s side point: This aayah came down on the day of `Arafah on the 10th year of the Hijrah.

(There is) a famous saying from Imaam Maalik: So whatever was not Religion on that day it will never be Religion today.

[7] Hassaan ibn `Atiyyah (from the Taabi`een) rahimahullaah said, “A people never introduce an innovation in their Religion except that Allaah takes away from their Sunnah its like and then He does not return it to them right until the Day of Resurrection.” Reported by ad-Daarimee and Aboo Nu`aym in al-Hilyah and al-Laalikaa·ee in Sharh Usool I`tiqaad Ahlis-Sunnah wal-Jamaa`ah.

Translator’s side point: With regards to this Taabi`ee, Hassaan ibn Atiyyah, Shaykh al-Albaanee said in his notes to al-Mishkaat, “He was a great and noble Taabi`ee who died in the year 130.” Shaykh alAlbaanee said with regard to this report from him, “Its chain of narration is saheeh and its like is also reported as a saying of Aboo Hurayrah radiyAllaahu `anhu reported by Abul-`Abbaas ibn al-Assam in his hadeeth.”

[8] This occurs in a number of ahaadeeth, from them the hadeeth of al-`Irbaad ibn Saariyah which has just preceded, also a hadeeth of Jaabir reported by an-Nasaa·ee (no. 1578) and also by Ibn Khuzaymah in his Saheeh; and the basis of this hadeeth occurs in Saheeh Muslim (no. 768).

[9] Translator’s note: Of course not!

Points discussed by Shaykh Saalih al-Fowzaan hafizahullaah :

  • Who are the Jam`aah whom it is obligatory for the Muslims to follow?
  • The intent of those who speak against the Companions
  • The meaning of the term Ahlus-Sunnah wal-Jamaa`ah
  • The definition of bid`ah, innovation in the Religion
  • Every (religious) innovation is misguidance
  • The people of misguidance will be in the Fire
  • Denying Allaah’s Names and Attributes is kufr, disbelief
  • A refutation of the Jahmiyyah who deny Allaah’s Speech

Transcribed by Umm Safiyyah Madeehah Ahmad. Download PDF of Lesson 04

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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From the Sunnah is adhering to the Jamaa’ah (The United Body of the Muslims upon the Truth) – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 03 : Point 02
Dawud Burbank [Audio|English]

The author (Imaam al-Barbahaaree) rahimahullaah said,

“So from the Sunnah is adhering to the Jamaa`ah. And whoever desires other than the Jamaa`ah and departs from it, then he has thrown off the yoke of Islaam from his neck, and he is astray leading others astray.”

[Audio Link] 

The Explanation (Transcription of above Audio):

His saying, “So from the Sunnah is adhering to the Jamaa`ah’ (the United Body of the Muslims upon the Truth). Since that is the case, and since Islaam is the Sunnah and the Sunnah is Islaam, then the Sunnah is of different types. So from the Sunnah is adhering to the Jamaa`ah – meaning adhering to the United Body of the Muslims, and what is meant by the Jamaa`ah here is the United Body of the Muslims who are upon the Truth [3].

As for the jama`aat, the groups which are not upon the Truth, then these are not called the true Jamaa`ah. Every jamaa`ah which gathers upon misguidance or upon a methodology contrary to Islaam or upon a way contrary to Islaam, then it is not called the true Jamaa`ah, that which is required and praiseworthy.

So the Jamaa`ah, the United Body, which is meant here, they are the people of the Truth and this does not necessitate that they must be numerous, rather even if it is a single person upon the Truth then he will be called the Jamaa`ah, the United Body.

So the Jamaa`ah is those who are upon the Truth, whether its people are few or whether they are many. So you adhere to whoever is upon the Truth and you do not contradict the Jamaa`ah which is upon the Truth, rather you should be with them upon the Truth. So whoever splits from the Jamaa`ah, the United Body, then explanation of this will follow.

And, “Adhering to the Jamaa`ah” means not departing from it and not conflicting with it. [4]

His saying, “And whoever desires other than the Jamaa`ah and splits from it then he has thrown off the yoke of Islaam from his neck’ – this is the text of a hadeeth:

“Whoever separates from the Jamaa`ah by the amount of a hand span then he has thrown off the yoke of Islaam from his neck.” [5]

This is a severe threat. So if the splitting away is with regard to `aqeedah (creed and belief) such that he comes to worship other than Allaah then this is kufr (disbelief). And if the splitting away is less than that then it will be misguidance. So splitting away from the Jamaa`ah, there is no good in it. And there occurs in the hadeeth: “Adhere to the Jamaa`ah for the Hand of Allaah is upon the Jamaa`ah” [6].

And when the Prophet sallAllaahu `alayhi wa sallam informed Huthayfah ibn alYamaan of the trials and tribulations that would occur and the splitting that was going to occur, Huthayfah said to him, “What do you command me with if that reaches me?” So he said, “That you should adhere to the Jamaa`ah (United Body of the Muslims upon the Truth) and their ruler.” [7]

So the Jamaa`ah will not be except by way of two matters:

The first matter: is that the person is upon the methodology, the way, of the Book and the Sunnah. Its methodology is not the math.hab (the way) of so-and-so, nor the saying of so-and-so rather the Book and the Sunnah.

The second matter which comprises the Jamaa`ah: is that it has an imaam (a Muslim ruler) who leads it and to whom it refers back. It is not possible for a Jamaa`ah to unite without an imaam; there must be a ruler for it to turn back to, and therefore he said to Huthayfah, “Adhere to the Jamaa`ah of the Muslims and their ruler.” So then he (Huthayfah radiyAllaahu `anh) said, “What if they do not have a United Body nor a ruler?” Then he (sallAllaahu `alayhi wa sallam) said, “Then avoid all of those sects.”

He ordered him to avoid all of the sects, so he should not be except with the United Body of the Muslims and he should not be with the jama`aat, the different groups, other than the Jamaa`ah of the Muslims, rather he should remain alone upon the Truth until death comes to him while he remains upon that.

So this shows that a person should not be with the jama`aat, the groups, which conflict with the true methodology and they will not be the Jamaa`ah except with two conditions; that their methodology is the Book and the Sunnah and the methodology, the way, of the Pious Predecessors and (secondly) that they have a Muslim ruler who leads them and they refer back to. So there will be no religion except with the Jamaa`ah, United Body of the Muslims, and there will be no Jamaa`ah except with the ruler and there will be no ruler except with hearing and obeying. This is the methodology of the Muslims and this is the Sunnah which he rahimahullaah explained.

So this contains a prohibition of isolated and irregular opinions and conflicting acts and that a person should adhere to the Jamaa`ah as long as they are not upon misguidance.

His saying, “then he has thrown off the yoke of Islaam from his neck” – it used to be the custom of the Arabs that they would put a cord or heavy rope upon the sheep, upon their necks so that the sheep would not become separate and become lost and become eaten by the wolves, and these ropes would be connected by a single rope which joined them together to safeguard them. So the Prophet sallAllaahu `alayhi wa sallam likened adhering to the Jamaa`ah to this matter, for the Jamaa`ah is the rope which protects from those things which bring about destruction; just like the rope, which is upon the necks of the sheep, protects them from the wolf and from being lost.

His saying, “and he is misguided, misguiding others” – meaning misguided himself away from the path, misguiding other people. So he is misguided himself and misguiding other people who take him as an example and follow him. He the Most High says:

And whoever contends with the Messenger after the guidance has been made clear to him and then he follows other than the way of the believers, then We will put him upon the path he has chosen and enter him into Hell Fire and what an evil destination. (Sooratun-Nisaa· (4),aayah 115)

So what is obligatory upon the Muslim is to follow the path of the Believers and not to be at variance with them and not to isolate himself away from them

Footnotes:

[3] Translator’s side point: Shaykh al-Albaanee rahimahullaah mentioned in his notes to Mishkaat alMasaabeeh, Volume 1, page 61, the statement of `Abdullaah ibn Mas`ood radiyAllaahu `anhu in that regard, that he said, “The Jamaa`ah is whatever conforms to the Truth even you are alone.” Shaykh alAlbaanee said this is reported by Ibn Asaakir in his Taareekh Dimashq, volume 13, page 322 part number 2, with an authentic, a saheeh chain from him.

[4] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said on this same point, “He (alBarbahaaree) encouraged adherence to the Jamaa`ah, and the Jamaa`ah is al- Firqatun-Naajiyah, the Saved Sect, as proven by his sallAllaahu `alayhi wa sallam saying in the hadeeth of Mu`aawiyah radiyAllaahu `anhu when he mentioned the splitting of the Ummah that it will split into seventy-three sects, all of them being in the Fire. So they said, ‘What is it, O Messenger of Allaah?’ So he said, ‘It is the Jamaa`ah.’ This was the narration of Ibn Maajah and it is the most authentic of the narrations and it is more authentic than the narration of at-Tirmithee (when Allaah’s Messenger sallAllaahu `alayhi wa sallam was asked which one was the saved one he said) ‘That which is upon the like of what I and my Companions are upon today.’ Even though there is no difference between the two sentences with regard to the meaning, so each one of them emphasises the other one.

“So the Jamaa`ah is, to mention it in brief, the Companions and the Taabi`een and those who followed them upon good, those who are upon that which the Prophet sallAllaahu `alayhi wa sallam was upon and his Companions. This is the most precise and the most excellent and the most comprehensive and all-inclusive definition that it is possible to give to the Jamaa`ah. And there are some people who limit the Jamaa`ah to the time of the Companions, or limit it to the time of the rightly guided Khulafaa·, or the like of that. This is a restriction of something very wide, which Allaah has made wide, because Allaah the Exalted and Most High says, “And the first and foremost from the Muhaajireen and the Ansaar and those who follow them upon good, Allaah is pleased with them and they are pleased with Him.” So what is meant by the Jamaa`ah is: whoever is upon the methodology in any time and in any city, whoever is upon the methodology which the Prophet sallAllaahu `alayhi wa sallam and his Companions were upon in their sayings and actions and creed and belief, then he is from the Jamaa`ah and whoever splits from that and isolates himself from it, then he has split from the Jamaa`ah. And there occurs a severe threat upon those who split from the Jamaa`ah, that he has isolated himself, and whoever isolates himself will do so and be in the Fire, and whoever separates from the Jamaa`ah by a hand span then he has thrown off the yoke of Islaam from his neck.”

[5] Reported by Imaam Ahmad and at-Tirmithee and Ibn Khuzaymah and Ibn Hibbaan and al-Haakim and others as a hadeeth of Al-Haarith al-Ash`aree radiyAllaahu `anhu and it was declared to be saheeh by Imaam at-Tirmithee and ibn Khuzaymah and ibn Hibbaan and al-Haakim and others.

Translator’s side point: It was declared saheeh by Muhammad Naasirud-Deen al-Albaanee rahimahullaah.

[6] Reported by Imaam Ahmad and al-Humaydee and at-Tirmithee and an-Nasaa·ee in his Sunan alKubraa and Ibn Hibaan and al-Haakim and others besides them from the hadeeth of `Umar radiyAllaahu `anhu with wordings which are close to each other. At-Tirmithee said the hadeeth is ‘hasan saheeh ghareeb, (good, authentic, singular) with this chain here’. And it was declared saheeh, authentic, by Ibn Hibaan and al-Haakim and ath-Thahabee agreed.

Translator’s side point: It was declared authentic by Shaykh al-Albaanee.

[7] Reported by al-Bukhaaree in his Saheeh (no. 3411) and reported by Muslim (no. 1847) as a hadeeth of Huthayfah radiyAllaahu `anh.

Transcribed by Umm Safiyyah Madeehah Ahmad. Download PDF of Lesson 03

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 – Imam Barbaharee

The Sunnah is Islaam and Islaam is the Sunnah – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 03 : Point 01
Dawud Burbank [Audio|English]

The author (Imaam al-Barbahaaree) rahimahullaah said,

sharhsunnah-ar-point-01

“Know that Islaam is the Sunnah and the Sunnah is Islaam and one of them cannot be established without the other. “

[Audio Link] 

The Explanation (Transcription of above Audio):

His saying, “Know” – this is a word used to show importance, and the meaning of ‘i`lam’, ‘know’ is ‘ta`allam’ ‘learn’. And how will you know that Islaam is the Sunnah? If you learn, then you will know that.

So ‘i`lam’ ‘know’ is a word which is brought to show the importance of that which comes after it, just as He the Most High said:

So know, that none has the right to be worshipped except Allaah and seek forgiveness for your sin. (Soorah Muhammad (47), aayah 19)

Meaning: Know the meaning of ‘laa ilaaha illAllaah’ (‘none has the right to be worshipped except Allaah’) and act upon it.

Know that Allaah is severe in punishing and that Allaah forgives extensively and shows mercy. (Sooratul- Maa·idah (5), aayah 98)

So the word ‘i’lam’ ‘know’ (a command in the singular) or i`lamoo (a command in the plural) occurs to show the importance of that which comes after it.

His saying, “Islaam is the Sunnah and the Sunnah is Islaam” – meaning Islaam is the way which the Messengers alayhimus-salaatu was-salaam came with. And every Messenger came with Islaam. So every Prophet called to Allaah and came with a sharee`ah, a revealed way, from Allaah, so that is Islaam. So Islaam is the worship of Allaah, the Mighty and Majestic, alone at every time with that which He legislated. And Allaah legislated for the Prophets ways and laws to last for appointed terms. Then He abrogated it (brought some new law and abrogated the previous one), so when that was abrogated then action came to be upon that which abrogated, that is Islaam, until all those revealed laws were abrogated by the revealed way sent to Muhammad sallAllaahu `alayhi wa sallam. Allaah the Majestic and Most High says:

There is an appointed time span for each Book sent down by Allaah. Allaah abrogates and changes whatever He wishes and He confirms. And the foundation of the Book is with Him. (Sooratur-Ra`d (13), aayah 38-39)

So Islaam is that which the Messengers came with, with regard to the call and the action at every time with what was specific to it, until the sending of Muhammad sallAllaahu `alayhi wa sallam came about; and then Islaam is whatever he came with to the exclusion of everything else. So therefore whoever remains upon the previous religious ways and does not believe in Muhammad sallAllaahu `alayhi wa sallam then he is not a Muslim, since he has not yielded or submitted to Allaah the Mighty and Majestic and he has not obeyed this Messenger sallAllaahu `alayhi wa sallam; because what he was upon has now ended and been abrogated, and remaining upon something abrogated (something replaced) is not a religion for Allaah the Mighty and Majestic, rather acting on what abrogates (what comes later and replaces) that is the religion.[1]

His saying, “and the Sunnah is Islaam” – there is no difference between these two, if we explain the Sunnah to mean ‘the way’, the ‘tareeqah’, then there is no difference between it and Islaam.

His saying, “And one of them will not be established without the other one’ – Islaam will not be established except through the Sunnah and the Sunnah will not be established except through Islaam. So the person who claims to be upon Islaam but does not act upon the Sunnah, meaning the way of the Messenger sallAllaahu `alayhi wa sallam, then he is not a Muslim; and the person who knows of the Sunnah but does not submit to Allaah, then he is not a Muslim, even if he knows about the Sunnah. So it is essential to combine both of them.[2]

Footnotes:

[1] Translator’s side point: The noble Shaykh, Saalih ibn Sa`d as-Suhaymee, hafizahullaah, (the teacher who used to be in charge of the department of `aqeedah in Madeenah) said referring to this initial part of al-Barbahaaree’s book, “He, rahimahullaah, began with the fact that the Sunnah and Islaam are inseparable. And what is meant by the Sunnah here is the Sunnah with its general meaning which is the tareeqah, the way, which the Prophet sallAllaahu `alayhi wa sallam and his Companions were upon. So this is Islaam and Islaam is the Sunnah in this sense.”

[2] Translator’s side point: The noble Shaykh, Ahmad ibn Yahyaa an-Najmee rahimahullaah said in his explanation, Irshaadus-Saaree, page 26, on this same point that Islaam is the Sunnah and the Sunnah is Islaam and one of them will not be established without the other, “Islaam is the Sunnah and the Sunnah is Islaam. How is that the case? Meaning that true Islaam is the Sunnah, so whoever is upright upon the Sunnah and establishes it then he has established Islaam, and whoever deviates away from it (from the Sunnah) and inclines away towards the right or the left, then he has fallen short with regard to true Islaam, in accordance with his deviation. However this inclining away is of two categories. Firstly turning away totally, such that the person becomes a disbeliever and judgement is passed about him that he has exited from Islaam altogether. Secondly is a partial turning away (from the Sunnah) through which a person does not become a disbeliever and he is not judged to be an apostate or to have left Islaam however he has rendered his Islaam deficient in accordance with the level of his deviation, whether it be a small deviation or a large one.”

Transcribed by Umm Safiyyah Madeehah Ahmad. Download PDF of Lesson 03

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 – Imam Barbaharee

The Story of Uzayr witnessing how the Resurrection of Dead occurs – Tafseer Ibn Katheer

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“Or like the one who passed by a town in ruin up to its roofs. He said: “How will Allah ever bring it to life after its death” So Allah caused him to die for a hundred years, then raised him up (again). He said: “How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.” When this was clearly shown to him, he said, “I know (now) that Allah is able to do all things.” (Qur’an 2.259)

Allah’s statement,

(Have you not looked at him who disputed with Ibrahim about his Lord) means, “Have you seen anyone like the person who disputed with Ibrahim about his Lord” Then, Allah connected the Ayah,

(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or’.

Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah (2:259) meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.

Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.

(in ruin) means, it became empty of people. Allah’s statement,

(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,

(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,

(So Allah caused him to die for a hundred years, then raised him up (again).)

The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,

(“How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.”)

The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,

(“Or part of a day. ” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.”)

He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.

(And look at your donkey!), “How Allah brings it back to life while you are watching.”

(And thus We have made of you a sign for the people) that Resurrection occurs.

(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah,

(how We Nunshizuha.) Al-Hakim said; “Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.” The Ayah was also read,

(نُنْشِرُهَا)

“Nunshiruha” meaning, bring them back to life, as Mujahid stated.

(And clothe them with flesh. )

As-Suddi said, ” `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys’ nostrils, and the donkey started to bray by Allah’s leave.” All this occurred while `Uzayr was watching, and this is when he proclaimed,

(He said, “I know (now) that Allah is able to do all things,”) meaning, “I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.”

Source: Tafseer Ibn Kathir, Surah Baqarah, Ayah 259, Dar-us-salam English Publication

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Exaggeration of the Qadiriyyah Tariqah (Sufi order) – The Permanent Committee

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Fatwa no. 1304

Q: The questioner would like to be given a general idea about the Qadiriyyah Tariqah (Sufi order). He read one of the Qadiriyyah books: “Al-Fiyudat Al-Rabbaniyyah fi Al-Ma’athir wa Al-Awrad Al-Qadiriyyah”, and saw a poem including some of the claims and feats performed by the shaykh of this Tariqah. He asks if what is said in this poem is true or untrue. The questioner sent the poem along with his question to ask for a general Fatwa (legal opinion issued by a qualified Muslim scholar) on it.

A: The poem that was sent by the questioner shows that the one who wrote it was ignorant, as the things that he ascribes to himself are Kufr (disbelief) and misguidance. He claims that all the scholars’ knowledge has been derived from his knowledge and is part of him. He also claims that the Servants’ behavior is according to what he legislates for them and that he would be able to close the Fire due to his greatness, except for a prior pledge taken from the Prophet. He says he can help those of his Murid (students) who are loyal to him and save them from ordeals, protect them in this world and in the Hereafter, secure them from fear, and be with them at the Mizan (the Scales for weighing deeds) on the Day of Resurrection.

These are false claims, and could only be said by someone who is ignorant and does not know his own ability. Comprehensive knowledge is possessed by Allah Alone, as are the matters related to the Hereafter, and He Alone has control over them; not an angel, a prophet, or a pious person. Allah commanded His Messenger, who was the best of His Creation, to recite to the Ummah (nation) His Words:

Say (O Muhammad صلى الله عليه وسلم): “I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” (Surah Al-A`raf, 7: 188)

And He (Exalted be He) says:

“Say: “It is not in my power to cause you harm, or to bring you to the Right Path.” (Surah Al-Jinn, 72: 21)

“Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allâh’s punishment (if I were to disobey Him), nor can I find refuge except in Him.” (Surah Al-Jinn, 72: 22)

The Prophet (peace be upon him) told those closest to him to save themselves and their children from Allah’s Punishment through having Iman (Faith) in Him (Glorified be He) and by acting according to His Shari`ah (laws). He also told them that Allah is not in need of them and that Adam, Nuh (Noah), Ibrahim (Abraham) and `Isa (Jesus) will be saying on the Day of Resurrection, “Myself, myself!” So how can a shaykh of the Qadiriyyah Tariqah or anyone else created by Allah save their followers, protect those who are loyal to them, and come with them when their deeds are being weighed on the Day of Resurrection? And how could he close the gates of Hell by his greatness? This is a manifest fabrication and clear Kufr regarding the Shari`ah of the Lord of the Worlds.

The author of this poem has been excessive in his exaggeration and has overstepped the boundaries of the senses,the intellect, and the Shari`ah, when he claims that he was in the light of Muhammad before the existence of creation, and that he witnessed the meeting of friends, i.e. when Jibril (Gabriel) met with Muhammad (peace be upon them both); he was with Nuh (peace be upon him) in the ark and witnessed the flood; he was with Ibrahim (peace be upon him) when he was thrown to the fire and saw how the fire cooled due to his Du`a’ (supplication); he was with Isma`il (Ishmael) and that the ram was only sent except by his generosity; he was with Ya`qub (Jacob, peace be upon him) when his sight was taken away and that his eyes were only cured with his spit; he was the one who settled Idris (Enoch, peace be upon him) in Jannah (Paradise); he was with Musa (Moses, peace be upon him) when he talked to his Lord and that Musa’s stick was taken from his stick; he was with `Isa (peace be upon him) in the cradle; and that it was he who gave Dawud (David) his beautiful voice for recitation. He also makes even more obscene claims than these, as he claims that he is Allah in three verses of his poem, the clearest of which is:

I am the one, the only, and the great one in himself,
I am the describer and the described; the shaykh of the Tariqah.

May Allah be Exalted and Glorified from this great exceeding of the bounds; is there anything worse than this sheer Kufr? May Allah protect us from it!

Dear questioner, may Allah turn you away from this evil you heard and make you feel no need to study the detailed history and biography of the Qadiriyyah, and what is in this poem by the shaykh of this Tariqah in terms of falsehood, Kufr, and exaggeration. Exert yourself instead to learn the truth from the Book of Allah(Exalted be He), the Sunnah of His Prophet (peace be upon him), and the explanations of the Salaf (pious predecessors) from among the Sahabah (Companions) and their followers of the Qur’an and the Sahih (authentic) Sunnah. We believe that Shaykh `Abdul-Qadir Al-Jilany, to whom this Tariqah is ascribed, is as innocent of what is in this poem as the wolf was innocent of the blood of Yaqub’s son. His followers tell many lies about him and ascribe to him that which he is innocent of.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Mani`
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.net

Shaykh Fawzan’s Introduction to Sharhu Sunnah of Imam al-Barbahari – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 01 : Shaykh Fawzan’s Intro
Dawud Burbank [Audio|English]

[Audio Link] 

Points Discussed:

  • Brief about Imam Barbahari rahimahullah
  • The intended meaning of Sunnah as mentioned in the title of the book
  • The early muslims used to refer to the books of Aqeedah as as-Sunnah, al-Iman, ash-Shari’ah, at-Tawheed, al-Aqeedah
  • Rebuttal of the claim that Aqeedah and Tawheed are terms that are not supported by any evidence
  • Importance of Aqeedah and Tawheed for the Unity of Muslims and Ummah
  • Explanation of the misguided saying : “We will be united upon what we agree on and excuse one another in what we differ in”
  • Many of the people following one of the four imams in Fiqh matters Only and not in Aqeedah (Creed)

Explanation of Sharhu Sunnah of Imam Barbahari.
By Shaykh Saalih ibn Fawzaan al-Fawzaan 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 – Imam Barbaharee

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

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

4.  ولا شيء يعجزه‏
And nothing renders Him incapable; 

[Souncloud Audio Link] 

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

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

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

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

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

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

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

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

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

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

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

He, the Most High said,

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

End of explanation of point [4][1]

[1] Translator’s side point:

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

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

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

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : https://abdurrahman.org/asma-wa-sifaat-com/

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

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

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

225. And the Jahmiyyah and the Jabariyyah 

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Middle course between feeling secure (amn) of Allaah’s plan & despairing (iyaas) of His mercy – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 59 : Point [218]
Dawud Burbank [Audio|English]

218.And (The Religion of Islam lies) between feeling secure (amn) and despairing (iyaas).

[Souncloud Audio Link] 

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” (Qur’an 21:90)

“Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” (Qur’an 12:87)

“And who despairs of the Mercy of his Lord except those who are astray?” (Qur’an 15:56)

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

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

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

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

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

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Scholars Biographies: Imam Ahmad Shaakir

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Died 1377H: Imaam Ahmad bin Muhammad Shaakir

Author: Dr. Badee’ Al-Lahaam
Source: His editing of the book “Al-Ba’ith-ul-Hatheeth”
Produced By: Al-Ibaanah.com

He was Ahmad Ibn Muhammad Shaakir bin Ahmad bin ‘Abdil-Qaadir. His lineage traces back to Al-Husayn bin ‘Alee, may Allaah be pleased with them both. He was born and died in Cairo, Egypt.

His father, Shaikh Muhammad Shaakir, was among the men responsible for passing judgements (qadaa) and religious rulings (fatwa). He assumed the position of Chief Judge of Sudan in 1900. So while residing there, he enrolled his son, Ahmad, in the Ghawrdoon School. Then in the year 1904, Ahmad enrolled in the Institute of Alexandria (in Egypt) and then joined the Al-Azhar University, attaining the level of scholarly grade in 1917.

He then took on some judicial positions. Then he was appointed judge and head of the highest religious court, in which position he served until 1951, when he retired with a pension.

He had a strong love for the subject of Hadeeth, such that he took an interest in its books (i.e. collections of Hadeeth) since 1909. And that was under the direction and instruction of his father. He obtained ijaazahs (written approvals) on Hadeeth from ‘Abdullaah bin Idrees As-Sanoosee, the Scholar and Muhaddith of Morocco, and from Ahmad bin ash-Shams Ash-Shanqeetee. He also learned under Shaikh Taahir Al-Jazaa’iree Al-Atharee and other scholars, whose specialization was the Prophetic Hadeeth.

Shaikh Ahmad took on the role of working on a number of these books of the Sunnah. Among these books was the Musnad of Imaam Ahmad, which he worked on, covering close to a third of it, but without completing it. Also, he worked on Sunan At-Tirmidhee of which two volumes got printed. He also worked on Saheeh Ibn Hibbaan, of which the first volume was printed, and he wrote a valuable introduction for it. He also edited the book Ar-Risaalah of Ash-Shaafi’ee, and the methodology he employed in verifying and checking it is considered an example to be followed. He also wrote an explanation of the book “Ikhtisaar ‘Uloom Al-Hadeeth” of Ibn Katheer, which is the present book. He also participated in the verification and checking (tahqeeq) of a number of books like Sharh Sunan Abee Dawood, Kitaab Jamaa’ul-‘Ilm of Ash-Shaafi’ee, Al-Muhallaa of Ibn Hazm, Tafseer At-Tabaree and others. He also wrote an excellent explanation to the Alfiyyah of Imaam Suyootee concerning Hadeeth.

His brother, Mahmood, said: “As for the most important book he wrote, then it was “Nidhaam At-Talaaq”, which shows his Ijtihaad and his lack of fanaticism towards one particular madh-hab. In this book, he brings out the “Rules and Regulations of Divorce” from the texts of the Qur’aan and the explanations of the Sunnah concerning divorce. And there was great excitement amongst the scholars upon the appearance of this book.”

The Shaikh died in Egypt in the year 1958 (1377H). For further information on his life, his biography can be found in Al-A’alam (1/253) and Mu’jam-ul-Mu’allifeen (13/368).

Scholars Biographies: https://abdurrahman.org/scholars-biographies/ 

The Torture Endured by the Companions Because of their Adherence to Tawheed – Shaykh Rabee ibn Hadee

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The Companions of Allaah’s Messenger (صلّى الله عليه وسلّم)   suffered the worst forms of torture because of their adherence to the correct ‘aqeedah, and their making all worship purely and sincerely for Allaah alone, and their rejection of shirk and kufr.

From ’Abdullaah ibn Mas’ood, radiyallaahu ‘anhu, who said, “The first people to openly proclaim their Islaam were seven: Allaah’s Messenger (صلّى الله عليه وسلّم)  , Aboo Bakr, ’Ammaar and his mother Sumayyah, Suhayb, Bilaal and al-Miqdaad. So as for Allaah’s Messenger (صلّى الله عليه وسلّم)  , Allaah gave him protection through his uncle Aboo Taalib. As for Aboo Bakr, Allaah gave him protection through his people. But as for the rest of them, the Mushriks would take hold of them and dress them in iron armour and place them to scorch and roast in the sun. There was not one of them except that they responded to them except Bilaal, for his soul became as nothing to him for Allaah’s sake, and his people had no respect for him. So they gave him to the children who used to drag him around the streets of Makkah and he would say repeatedly, ‘(He who has the right to worship is) One, One.’”[1]

In the Seerah of Ibn Hishaam [2] there occurs: ’Umayyah ibn Khalf used to take him (Bilaal) out in the midday heat of the sun, and throw him down upon his back, on the ground of the flat valley bed of Makkah, and he would order for a large rock to be placed on his chest. Then he would say, “By Allaah, you will stay like this until you die, unless you disbelieve in Muhammad (صلّى الله عليه وسلّم)   and you worship al-Laat and al-’Uzzaa.” So he would say, whilst he was in that condition, “(He who alone has the right to worship is) One, One.”

Sumayyah was tortured until death because of the ‘aqeedah of tawheed not becasue she was a political leader. So from Mujaahid who said, “The first martyr in Islaam was Sumayyah the mother of ’Ammaar. Aboo Jahl thrust a spear into her abdomen.”[3]

Ibn Sa’d said, “She accepted Islaam early on in Makkah and she was one of those who was tortured to force them to abandon their religion. But she bore and endured it until Aboo Jahl came to her and thrust a spear into her abdomen and she died.”[4]

Footnotes:

[1] Reported by al-Haakim in al-Mustadrak (3/284) and he declared it saheeh and adh-Dhahabee mentioned it in Siyar A’laamin-Nubalaa (1/348) and he said, “It has a saheeh chain of narration…”

[2] Seerah of Ibn Hishaam (1/318).

[3] At-Tabaqaat of Ibn Sa’d (8/264/265). He said, “Ismaa’eel ibn ’Umar, Abul-Mundhir related to us that Sufyaan ath-Thawree narrated to us from Mansoor from Mujaahid who said…” This is a saheeh chain of narration to Mujaahid.

[4] Tabaqaat Ibn Sa’d (8/264).

[Excerpted from the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah]

Download the full PDF Book:
https://abdurrahman.org/dawah/methodology-of-the-prophets-in-calling-to-allaah/

al Jamaa’ah is what is true and correct, and separation is deviation and punishment – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 58 : Point [212]
Dawud Burbank [Audio|English]

212. And we hold that the united body upon the truth (al Jamaa’ah) is what is true and correct, and that separation is deviation and punishment.

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Link :  Ummah & Unity – https://abdurrahman.org/ummah/

Scholars Biographies: Shaykh Saalih al-Fawzan

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PRODUCED BY: Al-Ibaanah.com
Author: Jamaal bin Furayhaan Al-Haarithee
Source: Al-Ajwibah Al-Mufeedah [3rd Edition (pg. 14-18)]

His Name, Lineage and Birth:

He is Saalih bin Fawzaan bin ‘Abdillaah Aali Fawzaan from the people of Shamaasiyyah from the tribe of Dawaasir. He was born in 1354H.

His Upbringing and Education:

His father passed away while he was young. So he was brought up in his household and learned the noble Qur’aan. He also learned the basics of reading and writing at the hands of the Imaam of the local town’s masjid.

He then joined the state school in his town in Ash-Shamaasiyyah when it opened in 1369H. He completed his primary education in the Faisaliyah School in Buraidah in 1371H. After this, he joined the educational institute in Buraidah at the time of its inception in 1373H and graduated from it in 1377H. Then he joined the College of Sharee’ah in Riyadh and graduated from there in 1381H.

His Advanced Studies:

He achieved his Masters Degree in the subject of Fiqh

He obtained his Doctorates Degree also in Fiqh. He received both of these degrees from the College of Sharee’ah.

The Positions he was Given and Some of his Duties:

He was appointed a primary school teacher in 1372H before he joined the educational institute in Buraidah.

He was appointed a teacher in the educational institute in Riyadh after graduating from the College of Sharee’ah.

He was then appointed a teacher in the College of Sharee’ah and then in the advanced studies of the College of Usool-ud-Deen.

Then he taught at the advanced institute of judicial education, and later became a director there in 1396H.

He then went back to teaching there one more time after his scheduled period of administration came to an end.

He was then appointed to the Council of Senior Scholars in 1407H.

After this, he was appointed a member of the Permanent Committee of Educational Research and Religious Verdicts in 1411H.

He is also still a member of the Fiqh Assembly of Makkah which falls under the World Muslim League.

He was a former member of the Supervisory Council for Callers during Hajj.

Currently, he serves as an Imaam, khateeb and teacher at the Prince Mut’ib bin ‘Abdil-‘Azeez Central Mosque in Malaz, Riyadh.

He also participates in answering questions on the Saudi radio program “Noor ‘alaad-Darb” (Light upon the Path). He also has a scheduled participation on the committee of research, studies, letters and verdicts in educational magazines as well.

He, may Allaah preserve him, also supervises many of the scholastic essays submitted by students for their Masters and Doctorates degrees. Numerous students of knowledge who attend his frequent educational classes and gatherings have studied under him – myself being one of them – and I am proud and pleased with that – Jamaal.

His Teachers:

The Shaikh sought knowledge at the hands of numerous well-known scholars and judges. Amongst the most famous of them was Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him. He would praise and hold great esteem for our Shaikh, and he would rely on him in important matters. He would send him some books for him to review and comment on.

Also among his teachers was Shaikh ‘Abdullaah bin Humaid, may Allaah have mercy on him. He would attend many of his lessons in the Central Mosque of Buraidah during the time that he was a student in the educational institute there.

He also learned from Shaikh Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him.

He also learned from Shaikh ‘Abdur-Razzaaq Al-‘Afeefee, may Allaah have mercy on him.

His teachers also include Shaikh Hamood bin Sulaymaan At-Talaal who was the Imaam of the masjid in the town that he grew up in. He, i.e. Shaikh Hamood, may Allaah preserve him, was then appointed a judge after that in the town of Dariyyah in the district of Qaseem. Shaikh Saalih Al-Fawzaan had learned the basics of reading and writing from him.

Then he learned under Shaikh Ibraaheem bin Daifillaah Al-Yoosuf at the time he was a teacher in the Shamaasiyyah School.

His Books:

The Shaikh has written numerous books, the most famous of which are:

1. At-Tahqeeqaat al-Mardiyyah fil-Mabaahith-il-Fardiyyah fil-Mawaareeth – This was his Masters thesis (volume)

2. Ahkaam-ul-At’imah fish-Sharee’ah al-Islaamiyyah (The Rulings on Foods according to Islamic law) – This was his Doctorate’s paper (volume)

3. Al-Irshaad ilaa Saheeh-il-‘Itiqaad (A Guide to the Correct Belief) in one volume

4. Sharh al-‘Aqeedat-il-Waasitiyyah (The Explanation of The Waasitee Creed) in one volume

5. Al-Bayaan feemaa Akhta’a feehi Ba’adul-Kuttaab (A Clarification on the Errors of Some Writers) in two volumes

6. Majmoo’ah Muhadaraat fil-‘Aqeedah wad-Da’wah (A Collection of Lectures on Creed and Calling) in four volumes

7. Al-Khutab-ul-Mimbariyyah fil-Munasabaat-il-‘Asriyyah (Friday Sermons for Modern-Day Occasions) in six volumes

8. Min A’laam-il-Mujaddideen fil-Islaam (Some of the Distinguished Revivers of Islaam)

9. Mabaahith Fiqhiyyah fee Mawaadi’ Mukhtalifah (Research on Fiqh Issues on Various Issues)

10. Majmoo’ Fataawaa fil-‘Aqeedah wal-Fiqh (A Collection of Verdicts on Creed and Jurisprudence) in five volumes [1]

11. Naqd Kitaab Al-Halaal wal-Haraam fil-Islaam (A Critique of the Book: The Lawful and Unlawful in Islaam) – A refutation of Yoosuf Al-Qaradaawee

12. Al-Mulakhas fee Sharh Kitaab at-Tawheed of Shaikh Muhammad bin ‘Abdil-Wahhaab – a scholastic explanation.

13. I’anat-ul-Mustafeed Sharh Kitaab-ut-Tawheed – This is a more comprehensive explanation in two volumes.

14. At-Ta’qeeb ‘alaa ma Dhakarahul-Khateeb fee Haqqish-Shaikh Muhammad bin ‘Abdil-Wahhaab

15. Al-Mulakhas-ul-Fiqhee (two volumes)

16. Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan (Presenting the People of Faith with Lessons for the Month of Ramadaan)

17. Ad-Diyaa-ul-Laami’ ma’al-Ahaadeeth al-Qudsiyyah al-Jawaami’

18. Bayaan maa yaf’aluhu Al-Haaj wal-Mu’tamir (A Clarification of what a Person on Hajj and ‘Umrah must do)

19. ‘Aqeedat-ut-Tawheed (The Belief in Monotheism) – The source for this book was a curriculum for the secondary level of the ministry of education.

20 The religious verdicts and articles that were distributed in the magazine “Ad-Da’wah”

21. Duroos minal-Qur’aan-il-Kareem (Lessons from the Noble Qur’aan)

22. Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij al-Jadeedah (Beneficial Answers to Questions on Innovated Methodologies) – This is the book before us. [2]

He has also written several other books not mentioned here which are under print. [3]

He also plays a large role in guiding the youth and warning them from movements that have deviated from the correct methodology. Thus, the innovator and misguided are suppressed by him and many people are guided to the truth.

So may Allaah reward him with much good on our behalf and on behalf of the Muslims, and may He make his deeds sincerely for His Noble Face, and allow them to be placed on his scale of good deeds on the Day of Judgement.

Written by Jamaal bin Furayhaan Al-Haarithee
One of the Shaikh’s students

Footnotes:

[1] Translator’s Note: These are questions and answers that were transcribed from the radio program “Noor ‘alaad-Darb”

[2] Translator’s Note: In the introduction to this book, Shaikh Saalih Al-Fawzaan says: “All praise be to Allaah. To proceed: I permit Shaikh Jamaal bin Furayhaan Al-Haarithee to republish the book “Beneficial Answers to Questions on Innovated Methodologies”, which he compiled from my responses to students’ questions during my lessons.”

[3] Translator’s Note: This includes his explanations for many of the books on Creed, which he gave as lessons and were later transcribed and published. These include such titles as Sharh Masaa’il-ul-Jaahiliyyah (An Explanation of Aspects of the Days of Ignorance), published by Al-Ibaanah in 2005; Sharh Lum’at-il-‘Itiqaad (Explanation of Sufficiency in Creed), Sharh Al-Qawaa’id al-Arba’ (Explanation of the Four Rules) and more.

Published: June 1, 2006

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

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

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

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

We do not accept as true the saying of a fortune teller (kaahin) or a diviner (‘arraaf) – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 57 : Point [210]
Dawud Burbank [Audio|English]

210. And we do not accept as true the saying of a fortune teller (kaahin) or a diviner (‘arraaf).

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

Signs of the Hour : Rising of the Sun from the West – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 56 : Point [208]
Dawud Burbank [Audio|English]

208. And we have Eemaan in the rising of the sun from where it sets. 

[Souncloud Audio Link] 

Do they then wait for anything other than that the angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come (i.e. portents of the Hour e.g., arising of the sun from the west)! The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith. Say: “Wait you! we (too) are waiting.” (Qur’an 6:158 – Muhsin Khan & Hilali Translation)

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Death & Hereafter : https://abdurrahman.org/finaljourney/

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