When Fitnah occurs, Remain in your House – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 68 : Point 114
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

When discord (al-fitnah) occurs, then remain within your house [1] and flee from proximity of discord (fitnah). And beware of asabiyyah (bigoted fanaticism) and all fighting that occurs between the Muslims for this worldly life, then it is discord (fitnah). So fear and be dutiful to Allah, He Who is Alone, having no partner. And do not go out in it, and do not fight in it, do not fall into it, do not take sides, and do not incline towards one side and do not love anything from their affairs, since it is said, “He who loves the actions of a people, whether they are good or bad, will be just like the one who did them.” May Allah guide us and you to those things that are pleasing to Him and keep us and you away from the acts of disobedience to Him.

NOTES

[1] Ibn az-Zubayr (radi Allaahu anhu) narrates: My close friend, Abul-Qaasim (sallallaahu alaihi wa sallam) advised me,

If you reach anything of the tumult (fitnah), go to Uhud and blunt your sword upon it, then remain in your house.”

Reported by Ahmad in al-Musnad (4/226 and 5/69). Its isnaad is hasan, as has been mentioned by Shaikh al-Albaanee (rahimahullaah) in as-Saheehah (3/no.1373).

[Souncloud Audio Link]

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Correct way of announcing Adhan – Imam Ibn Baaz

Q: What is the proper manner of announcing Adhan (call to Prayer)?
What is your opinion concerning the additions people use after the Adhan?

A: The proper manner of announcing the Adhan is the way taught by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to his followers. Bilal (رضي الله عنه) used to announce the Adhan in the presence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) till the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) died. He used to announce the Adhan during the Makkan period and at Al-Madinah.

This is the Adhan that we announce today which consists of fifteen phrases:

ٱللهُ أَكْبَر ٱللهُ أَكْبَر
Allah-u-Akbar, Allah-u-Akbar,
Allah-u-Akbar, Allah-u-Akbar

(Allah is the Greatest. Allah is the Greatest.
Allah is the Greatest. Allah is the Greatest);

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله, أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله
Ashhadu An La Ilaha Illa Allah,
Ashhadu An La Ilaha Illa Allah

(I bear witness that there is no god but Allah.
I bear witness that there is no god but Allah);

أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱلله, أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱلله
Ashhadu Anna Muhammad-an Rasul-ul-llah,
Ashhadu Anna Muhammad-an Rasul-ul-llah

(I bear witness that Muhammad is the Messenger of Allah.
I bear witness that Muhammad is the Messenger of Allah);

حَيَّ عَلَى ٱلصَّلَوَة, حَيَّ عَلَى ٱلصَّلَوَة
Hayy `Ala as-Salah, Hayy `Ala as-Salah

(Come to Prayer. Come to Prayer);

حَيَّ عَلَى ٱلْفَلَاح, حَيَّ عَلَى ٱلْفَلَاح
Hayy `Ala al-Falah, Hayy `Ala al-Falah

(Come to success. Come to success);

ٱللهُ أَكْبَر, ٱللهُ أَكْبَر
Allah-u-Akbar, Allah-u-Akbar

(Allah is the Greatest. Allah is the Greatest);

لَا إِلٰهَ إِلَّا ٱلله
La ilaha illa Allah

(There is none worthy of worship but Allah).

This is the Adhan that Bilal used to announce in the presence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) till he died.

But in Fajr (Dawn) Prayer, he added:

ٱلصَّلَوةُ خَيْرٌ مِن النَّوم
As-Salatu Khayr-un Mina an-Nawm
(Salah is better than sleeping),

twice after his saying: Hayy `Ala al-Falah (Come to success), and before saying: Allah-u-Akbar (Allah is the Greatest).

As for what some people used to add as:

حَيَّ عَلَى خَيْرٌ الْعَمَل
Hayy `Ala Khayr al-`Amal
(Come to best of deed),

or

أَشْهَدُ أَنَّ عَلِيًّا وَلِي ٱلله
Ashhadu Anna `Aly-an Waliy-ul-llah
(I bear witness that `Aly is the Waliy of Allah),

is an evil deed and Bid`ah (innovation in religion) introduced by Shi`ah (Shi’ites).

It is not permissible, neither, to offer peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) audibly directly after the Adhan. This is a Bid`ah.

It is commendable for a Muslim, after announcing the Adhan, to ask Allah to bestow peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Then say:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ

“O Allah! Lord of this perfect call (perfect by not ascribing partners to You) and of the prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and raise him to the best and the highest place in Paradise which You promised. Surely, You do not renege Your promise.”

Doing so is commendable for every Muslim whether male or female after the Adhan.

It is commendable also for the Mu’adhin (caller to Prayer), as any other person, to offer peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) after announcing Adhan. He should also recite: “O Allah! Lord of this perfect call and of the regular prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and raise him to the best and the highest place in Paradise that You promised.” But he should not say these words in a loud voice like the Adhan. This is because the Adhan ends with saying: La ilaha illa Allah (There is no god but Allah).

It is permissible for the Mu’adhin to raise his voice in order to let others to hear and follow him. It was authentically reported that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:

“When you hear the Mu’adhin, repeat what he says, then invoke blessings on me, for everyone who invokes blessings on me will receive them tenfold from Allah; then beg from Allah Al-Wasilah for me, which is a rank in Paradise fitting for only one of Allah’s servants, and I hope that I will be that one. If anyone who asks that I be given the Al-Wasilah, he will be assured of my intercession.”  [#01]

This is was stated by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). (Related by Muslim in his Sahih book of Hadith on the authority of `Abdullah ibn `Amr ibn Al-`As (رضي الله عنه)).

This is a Sunnah for both Mu’adhin and listener, whether male or female, everywhere after announcing the Adhan. All are to say:

O Allah, bestow peace and blessings upon Muhammad!” or

O Allah, bestow peace and blessings upon our Prophet Muhammad and upon his family and Companions!”

in a tone that differs from the Adhan’s and in a lower voice.

One should say: “O Allah! Lord of this perfect call and of the Prayer which is going to be established, grant Muhammad Al-Wasilah and illustriousness, and raise him to the best and the highest place (in Paradise) that You promised.”

It was recorded in Al-Bukhari’s Sahih book of Hadith on the authority of Jabir ibn Abdullah Al-Ansary that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:

“Whoever says upon hearing the Adhan: ‘O Allah, Lord of this perfect call and of the established Prayer (Salah), grant Muhammad the Al-Wasilah and superiority, and raise him up to the praiseworthy position which You have promised’, it becomes incumbent upon me to intercede for him on the Day of Resurrection.”  [#02]

This was the Hadith reported from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Al-Bayhaqy reported this addition:  “You do not break Your promise.”  with a Hasan chain of narrators. This is what is legally permitted.

As for increasing the Adhan by saying: “Come to the best deed”, “I bear witness that `Aly is the Waliy of Allah” or any other phrases is an evil deed and Bid`ah (innovation in Islam) that has no basis in Islam as mentioned earlier.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:  “Whoever performs any act for which there is no sanction from our behalf, it is to be rejected.” [#03] (Related by Muslim in his Sahih book of Hadith on the authority of `Aishah (may Allah be pleased with her)).

It was reported also by Muslim in his Sahih on the authority of Jabir (رضي الله عنه) that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)  used to say during the Friday sermon: “The best speech is embodied in the Book of Allah, and the best of guidance is the guidance given by Muhammad. And the most evil affairs are their innovations and every innovation is misguidance.” [#04]  There are many Hadiths in this regard. Allah is the One Who grants success.

Footnotes:

[#01] Muslim, Sahih, Book on Salah, no. 384; Al-Tirmidhy, Sunan, Book on merits and virtues, no. 3614; Al-Nasa’y, Sunan, Book on Adhan, no. 678; Abu Dawud, Sunan, Book on Salah, no. 523; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 2, p. 168

[#02] Bukhari, Sahih, Book on Adhan, no. 614; Al-Tirmidhy, Sunan, Book on Salah, no. 211; Al-Nasa’y, Sunan, Book on Adhan, no. 680; Abu Dawud, Sunan, Book on Salah, no. 529; Ibn Majah, Sunan, Book on Adhan and its Sunnah, no. 722; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 354.

[#03] Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256

[#04] Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’y, Sunan, Book on the two `Eid Prayers, no. 1578; Ibn Majah, Sunan, Introduction, no. 45; Ahmad ibn Hanbal, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, no. 206

Source: [alifta.net] Fatwas of Ibn Baaz > Volume 10 > Book of Salah > Chapter on Adhan and Iqamah > The correct way of announcing Adhan

PS: Edited, slightly updated and formatted by AbdurRahman.Org

Related Linkhttps://abdurrahman.org/salah/adhan-call-to-prayer

The Roots of Innovations are Four – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Foundations of the Innovated Sects are Four
Sharh as-Sunnah : Lesson 64 : Point 110

Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that the roots of innovations (Al-Bid’ah) are four. From these seventy-two innovated sects branch off, each one of these have offshoots until they amount to two thousand eight hundred. All of them are misguidance. And all of them will be in the Fire except for one, which is those who believe in what is contained in this book, and who holds it as his creed, without having any uncertainty in his heart or any doubts. He will be a person of the Sunnah and he is the one who will be saved, if Allah wills [1].

NOTES

[1] That is, whatever the book comprises of, from the sayings of Allah, the words of His Prophet (sallallaahu alaihi wa sallam) and that which the Companions were united upon.

[Souncloud Audio Link

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/innovation

A Brief Overview of the Asha’aree Sect – Shaykh AbdulMuhsin & Shaykh Ahmad Yahya an-Najmi

Compiled & Translated By Abbas Abu Yahya

1 – Shaykh AbdulMuhsin bin Hamd al-Abbaad al-Badr said:

‘All praise belongs to Allaah the Lord of all the Worlds, and the praise, peace and blessings of Allaah be upon His Messenger and upon his Family and his Companions.

To proceed:

In response to the question about the Asha’irah: Are they from the Ahl-ul-Sunnah wal-Jamaa’ah or not?

I say: ‘The Ahl-ul-Sunnah wal-Jamaa’ah are the Noble Companions Radi Allaahu anhum, and those who followed their path, just as the Prophet -sallAllaahu alayhi wa sallam- said in explaining the ‘Firqat an-Najeeyah’ (the Saved Sect): ‘They are those who are upon what I am upon and my Companions.’

Their belief in the Names of Allaah – the All-Mighty and the Magnificent – and His Characteristics (Sifaat) is that they affirm for Allaah –Azza wa Jal- what is affirmed in the Book and the Sunnah from the Names and Characteristics in the way which they befit Allaah -Subhanahu Ta’ala- without explaining how they are, or resembling them with anything else, or with Tamtheel (to liken Allaah or His Characteristics to that of the creation), or Tahreef (alteration and distortion of wording or meaning), or Ta’weel (metaphorical interpretation) of them or cancelling them.  Just as Allaah -Azza wa Jal- said:

<< لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ >>

<< There is nothing like unto Him and He is the All-Hearing the All-Seeing>> [Shura : 11]

In this Ayaah there is the affirmation that Allaah Ta’ala has the two Sifaat (Characteristics) of Hearing and Seeing, which is in His statement: << and He is the All-Hearer, the All-Seer.>>, and not likening Allaah to resembling anyone with Him as is in His statement: <<There is nothing like unto Him>>

The Asha’irah are those who ascribe to the Madhab (School of Thought) of Abul-Hasan al-Asha’ari -Rahimullaah- who was born in the year 270 A.H. and died in the year 330 A.H.  That Madhab on which he was before he came back to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.  That Madhab which was on Ta’weel (metaphorical interpretation) of most of the Sifaat (Characteristics of Allaah), which is opposite to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.

Therefore, the Asha’irah are from the deviated Islaamic sects, they are deviated from what Ahl-ul-Sunnah wal Jamaa’ah are upon.  It is not perceivable to the intellect that the truth was hidden from the Companions, and the Successors but then after that the truth had occurred in following a belief which was born after their time.

Al-Hafidh Ibn Hajr in his book ‘Fath al-Bari’ (13/407) quoted many statements from the Salaf about the authentic Aqeedah which is established upon the Book and the Sunnah and the understanding of the Salaf of the Ummah, he summed it up by saying:

‘Many quotes have preceded from the people of the third period of time and they are the Fuqaha (scholars) of the different lands, like Thawri, al-Awzaiee, Malik, al-Layth and those who lived at their time, and likewise those who took from them, from the other Imams. So how can a person not trust what the people of the first three generations agreed upon, and they are the best generations, with the testification of the owner of the Sharia?’

Ibn Hajr also quotes from al-Hasan al-Basari that he said:

‘If what al-Ja’ad is saying is true, then the Prophet -sallAllaahu alayhi wa sallam- would have conveyed it.’

Al-Ja’ad is Ibn Dirham the founder of the Madhab al-Jahmeeyah.[1]

I will say the like of what al-Hasan al-Basari -Rahimullaah- said:

‘If what the al-Asha’irah and other than them from the philosophers say is true, then the Messenger -sallAllaahu alayhi wa sallam- would have conveyed it.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 5]


2- Shaykh Ahmad Yahya an-Najmi said:

‘The truth of which there is no contention about, is that the Asha’irah and Matroodeeyah are from the groups of the Ahl-ul-Bida’.  It is not allowed for anyone to say that they are from the Ahl-ul-Sunnah and whoever claims that these two groups are from the Ahl-ul-Sunnah wal Jamaa’ah then he has squeezed himself between a grave and serious mistake, and a humiliating danger, and he will be questioned on the Day of Judgement about his statement before he is freed to go on his path.

Shaykh ul-Islaam Ibn Taymeeyah said in Majmoo’ al-Fatawa in (3/347) after speaking about this issue:

‘With that it becomes clear that the people with the most right to be the Firqat Najeeyah (the saved sect) are the Ahl-ul-Hadeeth and Sunnah those who do not have someone they biasedly follow except the Messenger of Allaah -sallAllaahu alayhi wa sallam- and they are the most knowledgeable of the people regarding his statements, his situations, and they are the greatest in distinguishing between the authentic and weak of those statements and situations. Their Imams are scholars regarding those statements and situations and they are the people of knowledge of its meanings, and they follow them, with truth, action, love, with loyalty to the one who is loyal to it and have enmity to the one who has hatred to it. . . . [until he said]… and whatever the people differed over in regards to the issues of Sifaat (Characteristics of Allaah), al-Qadr (pre-destiny), al-Waeed (threat of punishment), Names of Allaah, enjoining the good, forbidding evil and other issues, then here they would return those issues to Allaah and His Messenger. They would refer to the Tafseer (explanation) of those general wordings of which the people of sects and differences differed over and whatever was in agreement with the Book and the Sunnah they would affirm that, and whatever was in opposition to the Book and the Sunnah they would regard that as false. They would not follow speculation or what their souls inclined and desired, because following speculation is ignorance, and following one’s desires without guidance from Allaah is oppression, and together that is evil: ignorance and oppression.’

How can those who apply the intellect in issues of al-Eemaan, which are well-established in the Book and the Sunnah be from the Ahl-ul-Sunnah wal Jamaa’ah, when they accept what they want from the Book and the Sunnah and reject what they want?!

This is why the Asha’irah and Matroodeeyah only affirm seven Sifaat of Allaah from His Sifaat, and they metaphorically interpret all the other Sifaat of Allaah, which in turn leads to cancelling out the Sifaat of Allaah.

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the saying of Allaah Ta’ala: <> by saying [Isteewa means] Allaah conquered His Throne, so it is as if this person is saying that someone else had taken Allaah’s Throne and then after that Allaah had to conquer it?!

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the hadeeth that Allaah descends the last third of the night which is established in the Prophet -sallAllaahu alayhi wa sallam- saying:

‘Allaah –Azza wa Jal- descends every night to the heavens of the Dunyaa, at the second half of the night, or at the third of the night and says: who is making Dua’ to Me so that I can respond to him; who is asking of Me so that I can give him it; who is seeking forgiveness from Me so that I can forgive him until Fajr comes in.’

[Collected by Ahmad, and it is originally in Bukhari and Muslim]

So the person who metaphorically interprets this, says it means: ‘Allaah’s command descends,’ [and not Allaah Himself] even though Allaah’s –Azza wa Jal- command descends at every time and moment.

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah who metaphorically interprets Allaah’s Two Hands to mean Allaah’s blessings, even though Allaah –Subhana wa Ta’ala- connected/linked/explained that thing which is specific for the hand, which is spending, Allaah –the Most Magnificent- said:

وَقَالَتِ ٱلۡيَهُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌۚ غُلَّتۡ أَيۡدِيهِمۡ وَلُعِنُواْ بِمَا قَالُواْۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُۚ

<< The Jews say: ‘Allaah’s Hand is tied up (i.e. He does not give and spend of His Bounty).’ Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. >>[2]  knowing that the blessings which the Noble (Jaleel) Lord confers upon His worshippers are so many they cannot be enumerated?!

Allaah the Magnificent said:

<< وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ  >>

<< And if you would count the graces of Allaah, never could you be able to count them. >>[3]

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the Hadeeth: ‘Allaah does not look at the one who drags his garment below his ankles out of pride.’

[Agreed upon by Bukhari and Muslim] and other Hadeeth with this meaning; he metaphorically interprets ‘Allaah looking’ in this Hadeeth that the meaning of ‘looking’ is metaphorical for mercy, meaning that Allaah will not have mercy upon them?!

There are other deviated metaphorically interpretations, which transfer the texts present from Allaah –Azza wa Jal – in His Book or upon the tongue of His Messenger, which comprise of lofty meanings, which are befitting Allaah –Azza wa Jal- and they metaphorically interpret them with a false interpretation.

If we think about it, what has obligated them to metaphorically interpret the Sifaat like this, then we find that they claim that the condition and state of the intellect is that this is how Allaah should be characterized with those [distorted] characteristics; because they made and took the foundations of the people of Kalam (rationalistic theology & philosophy) as the foundation, and they used this foundation above that of the texts of the Sharia’, which came in the Book of Allaah, and in the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- which affirm for Allaah –Azza wa Jal- Names and Characteristics which befit His Majesty.

So the Asha’irah and Matroodeeyah made those foundations rationalistic theology (Kalam), which was taken from the philosophers, and the people of logic (Mantiq) those who were drowned in knowledge of rationalistic theology, and they spent their time in it, and wasted their lives in it, and their end result was confusion.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 7]

Footnotes:

[1] A sect, which rejects the Characteristics of Allaah.

[2] Soorah Maidah: 64

[3] Soorah Nahl: 18

Posted from:

https://followingthesunnah.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

Related Links

The Aggressions of the Jahmaiyyah During the Reign of Ma’moon and After – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 58: Point 101 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

They (Jahmiyyah) continued in time and found rulers who were to assist them in this and who subjected those who refused it to the sword or the whip. Knowledge of the Sunnah and the Jamaa’ah was wiped away and weakened by them so that they became suppressed due to the manifesting of innovation and speech about it and their great number. They established sittings, manifested their opinions, wrote books about them, enticed the people and they sought leadership for them.

It was a very great trial [2]. Only those whom Allah protected were saved from it. The slightest that a person would be affected by sitting with them was that he would be caused to doubt about his religion, or to follow them, or to hold their saying to be true,not knowing whether it was the truth of falsehood, so he became one who doubted. So the people were ruined until the time of Ja’far, who was known as al-Mutawakkil [3], through whom Allah extinguished innovation and manifested the truth and the people of the Sunnah. They spoke out, despite their small number and the great number of innovators, right up to this day of ours [4].

As for their principles and misguidance, some of them have remained acting upon it and calling to it, with none to prevent them from their sayings and actions!

NOTES

[2] Proclamation was made that everyone had to adhere to the belief of the Mu’tazilah that the Qur’an was created! The scholars were threatened and ordered to agree to this. Those who refused to assent verbally were imprisoned, threatened with death and tortured. Imam Ahmad (rahimahullaah) stood firm, despite months in prison, constantly being brought before those in authority and threatened with death and kept in chains. Eventually, he was lashed severely in public. ‘Alee ibn al-Madeenee said, “Indeed, Allah aided this religion through Abu Bakr on the Day of Apostasy (riddah) and through Ahmad ibn Hanbal on the day of the trial (mihnah).” Reported by adh-Dhahabee in Tadhkiratul-Huffaadh (2/432).

[3] The ‘Abbaasid caliph, al-Mutawakkil ‘alallaah: Abul-Fadl, Ja’far, son of al-Mu’tasim billaah, al-Qurashee. He died in the year 247 after the Hijrah. May the Mercy of Allah be upon him.

[4] Refer to the letter of Ahmad ibn Hanbal to al-Mutawakkil, mentioned in as-Sunnah of his son, ‘Abdullah, as point number 84.

[Souncloud Audio Link

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Deviation of the Jahmiyyah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 58: Point 101 (Part A)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Some of the scholars, amongst them Ahmad ibn Hanbal, declared the Jahmee to be a disbeliever and not from the people of the Qiblah. His blood is lawful. He does not inherit, neither is inheritance received from him, since he says that there is no Jumu’ah or congregational prayer, no ‘Eid prayer, no charity (Sadaqah) and because they say, “One who does not say the Qur’an is created is a disbeliever.” They allow fighting and killing within the nation of Muhammad (sallallaahu alaihi wa sallam). They contradict those who preceded them. They put the people to trial regarding something that neither the Prophet (sallallaahu alaihi wa sallam) nor any of his Companions spoke about.They desire to empty the Mosques and for the congregations to be neglected.

They weakened Islam, caused Jihaad to be left and busied themselves with sectarianism. They went against the narrations and spoke up with that which had been abrogated [1]. They used verses of uncertain meaning as clear proof and so caused the people to have doubts about their religion. They disputed about their Lord and said, “There is no punishment in the grave, nor any Pond (Hawd), nor any Intercession and Paradise and the Fire have not been created.” They rejected much of what the Messenger of Allah (sallallaahu alaihi wa sallam) said. Those who permit the declaration of their being unbelievers declare them to be so and declare the spilling of their blood to be lawful because of these matters, since whoever rejects a verse from the Book of Allah has rejected the whole Book and whoever rejects a hadeeth from the Messenger of Allah (sallallaahu alaihi wa sallam) has rejected all of his sayings and is a disbeliever in Allah, the Sublime.

NOTES

[1] The Mu’tazilah and the Raafidah denied abrogation (naskh). Before them, the Jews had denied it.

[Souncloud Audio Link

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Jahmiyyah were ruined due to their pondering about Allah and following their opinions -Sharh as-Sunnah | Dawud Burbank [Audio|En]

 

Bismillaah

Sharh as-Sunnah : Lesson 57: Point 100
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the ruin of the Jahmiyyah was that they pondered about the Lord, the Mighty and Majestic. They introduced ‘Why?’ and ‘How?’. They abandoned the narrations. And they applied analogy , they weighed the religion according to their opinion. So they came with disbelief openly .They disbelieved and declared the rest of the people to be disbelievers. And the affair led them necessarily to stating Ta’teel (negation).

[Souncloud Audio Link

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Whoever says : “My recital of the Qur’an is created” then he is a Jahmi – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 57: Point 99
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that whoever says : “My recital of the Qur’an is created” then he is a Jahmi. And whoever remains silent and will neither say it is created nor it is not created then he is a Jahmi. This was the saying of the Ahmad bin Hanbal.

And the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said:

“Whoever amongst you lives long will see great controversy, so beware of the newly introduced affairs for they are misguided. And adhere to my Sunnah and the Sunnah of the rightly guided orthodox caliphs (Khulafaa). Bite upon it with your molar teeth.”

[Souncloud Audio Link


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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

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

Jahmiyyah and Ruwaybidah (The Lowly, Despicable Folk) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 56: Point 98 (Start of Volume 2)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the scholars did not cease refuting the saying of the Jahmiyyah until in the Khilaafah of Banul `Abbaas, the lowly and despicable folk  (Ruwaybidah) spoke concerning public affairs. And they spoke against the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam. And they adopted analogy and opinion and they declared those who disagreed with them to be disbelievers.

[Souncloud Audio Link

Shaykh Fawzan’s Explanation:

His saying, “And you should know that the People of Knowledge did not cease refuting the saying of the Jahmiyyah,” the Jahmiyyah; a definition of them has preceded already that they are the followers of Al-Jahm ibn Safwaan who propagated the foul saying that the Qur’aan is a created thing and who openly proclaimed negation of the names of Allaah and His attributes and he had the saying of Al-Irjaa` (taking actions out of eemaan) and he had a foul madhhab (path).

So his followers are called the Jahmiyyah as an ascription to al-Jahm. And from the worst, most ugly of their sayings is the saying that the Qur’aan is a created thing and denying the names and attributes of Allaah, the Perfect and Most High, and distorting the speech of Allaah and the speech of His Messenger with falsehood; explaining it and distorting it with falsehood. So they (Jahmiyyah) are the most dangerous of the sects and the most ugly of the sects.

And therefore, the People of the Sunnah and the People of Knowledge did not leave them alone, rather, they rebutted their doubts and refuted their sayings and demolished them. And this is present in the books of the People of Knowledge. From them is the refutation of Imaam Ahmad ibn Hanbal rahimahullaah upon the Jahmiyyah and this is present and is printed. And from them is the refutation of `Uthmaan ibn Sa`eed ad-Daarimee upon Bishr al-Mareesee al-`Aneed and it is printed also. And from them is Bayaanu Talbeesil-Jahmiyyah of Shaykh ul-Islaam ibn Taymiyyah and from them is Ijtimaa`ul Juyoosh Islaamiyyah `alaa Ghazwal Mu`attillah w’al Jahmiyyah of Ibnul Qayyim.

His saying, “until in the Khilaafaa (caliphate) of Banul `Abbaas (`Abbaasids),” in the Khilaafah of Al-Ma`moon who was from the Banul `Abbaas, evil occurred. And those who are not suitable to speak, spoke. They spoke with regard to knowledge and with regard to the fundamentals; those who are not suitable to speak. And if a person speaks about something other than his own speciality, then the affairs will be corrupted. So it is essential that no-one speaks about the affairs of the religion and of knowledge except the people who are specialised in it and the People of Knowledge.

So the affairs will not be rectified by chaos; by everyone speaking and claiming to have knowledge as is present now from those muta`aalimeen (pretenders to knowledge); those who ruminate (think deeply) upon questions of `aqeedah and speak about eemaan and what is the reality of eemaan. And they speak about things which they have no right to speak about at all. They have no knowledge and they do not learn with the scholars. Rather, they just learned by themselves and they rely upon their own understandings and they start laying down principles from themselves and from their own understandings. So, the affair is very dangerous.

His saying, “so then in the Khilaafah of Banul `Abbaas, the Ruwaybidah (the lowly, despicable folk) started speaking about amaril `aammah (affairs of the masses and the people).” This occurs in a narration; meaning this will be from the signs of the Last Hour that public affairs are spoken about by those who are not known for `ilm (knowledge).[1] This is the Ruwaybidah (the lowly, despicable folk) and their speaking is one of the signs of the Hour. So it is not right that such a person should speak about the public affairs and about the general matters, which affect everybody. No-one should speak about that except for the People of Knowledge; those who are firmly grounded in knowledge. And this should not be entered into by everyone just as He, the Most High, said:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ

And if some matters relating to public safety or fear come to them, they broadcast it, and if only they had referred it back to the Messenger and to those in charge with authority amongst them, then the reality of the matter would be known to those who are able to verify and deduce. (Sooratun-Nisaa·(4), aayah 83)

So public affairs affecting the nation (ummah) are not to be spoken about except by the people who are specifically qualified to do so.

His saying, “And they spoke against the narrations of Allaah’s Messenger sallAllaahu `alayhi wa sallam.” They interfered even in the Ahaadeeth, they make attacks upon them and they write works and declare things authentic and declare things weak. And they are not known for knowledge and they did not learn knowledge and they are not from the narrators of hadeeth nor from the Imaams of hadeeth. So they are therefore, Ruwaybidah; these lowly despicable folk. They stand up and they start speaking about the most dangerous thing, which is the science of hadeeth and the knowledge of narration.

His saying, “And they adopted analogy and opinion and they declared anyone who disagreed with them to be disbelievers.” What is meant by qiyaas (analogy) here is al-qiyaas ul-baatil (false analogy). As for al-qiyaas ussaheeh (correct analogy) then that is from the underlying fundamental evidences with the People of Knowledge.

However, false analogy such as drawing analogy between the Creator and the creation or making analogy between a matter and another matter, which has no connection to it and does not have a common underlying factor. The like of that is false analogy. Because al-qiyaas (analogy) is joining a matter (far·`a) which we do not find a text for, joining it to a matter which there is a text for (asl) and so applying a ruling to it on account of there being an underlying factor (`illah), common to both of them. So if there is no `illah (common underlying factor) common to both things then it will be a false and futile analogy.[2]

[Point Number 98 continued]

So the ignorant, the inattentive and the ones having no knowledge entered into their saying. So therefore they entered into disbelief without knowing. And the ummah was ruined in a number of ways, committed disbelief in a number of ways, committed heresy in a number of ways and went astray in a number of ways and it split and innovated in a number of ways.

Except for those who remained firm upon the sayings of Allaah’s Messenger sallAllaahu `alayhi wa sallam and upon what he was upon and what his companions were upon who did not go beyond what they had been upon and did not overstep their affair. Whatever sufficed them sufficed him and he did not wish to turn away from their way and their position. He knew that they were upon the correct Islaam and the correct true faith (eemaan). So he followed them in his religion and found peace. And he knew that the religion lies in following; taqleed and that those who are meant to be followed are the companions of Muhammad sallAllaahu `alayhi wa sallam.

Shaykh Fawzan’s Explanation:

His saying, “So the ignorant people, the inattentive ones and the one having no knowledge entered into their saying.” Meaning, the door was opened for everyone. They began speaking about the affairs of knowledge right until now as you know on account of these satellite channels and this speech and this chaos with regard to knowledge has reached the extent that the common masses of people speak about the matters of knowledge and they raise doubts about the matters of knowledge. They raise doubts about the Islamic rulings. They raise doubts about the verdicts of the Imaams.

And as has preceded, they declare those who disagree with them to be disbelievers to the extent that they declare the earlier Imaams to be disbelievers and to being ignorant people and to the extent that some of them say, “I am a person and Ahmad ibn Hanbal was a person. We are men and they were men. Maalik was a man and I am a man!” This is the level that the situation has reached with them that there is no special distinction for the saying of the Imaams.

His saying, “To the extent that they committed disbelief in a way which they did not know.” They committed disbelief in a way that they did not know. So a person may say a saying of kufr (disbelief) and he does not know that it is a saying of disbelief on account of his being ignorant. So he says that which is disbelief and he promotes disbelief and he doesn’t even know that it is disbelief (kufr) on account of his having entered into something which he is not proficient in. So the danger is very great for him and for the nation (ummah). If the danger were just restricted to him; the one who is speaking, it would be easier but the problem is that this spreads throughout the ummah (nation).

His saying, “So the ummah (nation) became ruined through a number of different ways and committed disbelief in a number of different ways,” meaning, they confused and deceived the ummah (nation) and they entered weaknesses into it until there came to be from them those people who adopt sayings of disbelief and they say, “these are sayings of scholars” just as they say about the saying of Al-Jahm and the Mu`tazilah to the extent that they write in the newspapers, then they say about the true scholars (`ulemaa), “you people, you restrict the truth to just yourselves and you throw away the sayings of the Imaams such as Ibn Seenaa and Ibn `Arabee and Al-Jahm Ibn Safwaan. And those people are scholars who have their value.”

His saying, “and they committed heresy in different ways and went astray in different ways and they split and they innovated in different ways.” All of these calamities were on account of the ignorant people entering into the matters of knowledge and on account of having little fear of Allaah, the Perfect and Most High. So when they had very little fear of Allaah, they entered into these matters. And therefore one of the Salaf said: “Their wara`(piety) was very slight so that is why they spoke.” As for a person who fears Allaah, the Mighty and Majestic, then he doesn’t enter into anything if he is not proficient in it and not from its people, in particular the affairs of the religion.

His saying, “Except for those who remained firm upon the sayings of Allaah’s Messenger sallAllaahu `alayhi wa sallam and upon what he was upon and upon what his companions were upon and do not step beyond any of them.” They were not secure from these calamities, from disbelief and deviation and misguidance and diverting from the correct way and from mutual enmity and from cutting off ties with each other. No-one was safe from these calamities except those who adhered to that which Allaah’s Messenger sallAllaahu `alayhi wa sallam and his companions were upon just as he sallAllaahu `alayhi wa sallam said:

“And my nation will split into 73 sects, all of them will be in the Fire except for one. They said, “Who is it, O Messenger of Allaah?” He said, “Those who are upon that which I and my companions are upon.”[3]

His saying, “And who found sufficiency in whatever sufficed them,” and it is the Book and the Sunnah and that which the Salaf-us-Saalih (the righteous predecessors) were upon, from the companions and the taabi`een and the most excellent generations and the Imaams. However, the problem lies in those people who say, “They were men and we are men. And their speech has no distinction over our speech.”

His saying, “And he knows that they were upon the correct Islaam and upon the correct eemaan (true faith).” Just as He, the Most High, said:

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ

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

He `alayhissalaatu wassalaam said:

“Adhere to my Sunnah and the Sunnah of the rightly guided orthodox Khulafaa after me.”[4]

So whoever wants salvation then this is the path to it. And the one who does not want salvation will have whatever he chooses for himself but the harm is not restricted to him; rather, he will also carry the sins of the people along with his own sin. He, the Most High, said:

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَاءَ مَا يَزِرُونَ

So they will carry their burdens of sin completely on the Day of Resurrection and they will carry from the sins of those whom they misled also without knowledge. Indeed what an evil burden they will bear! (Sooratun-Nahl (16), aayah 25)

There is no doubt that the companions and the most excellent generations are the ones who were upon correct Islaam and the correct religion. So how can you abandon them and go instead for those for whom there is no guarantee that he is upon the correct religion and that he is upon the truth?

His saying, “So this person followed them in his religion and was at peace.” Qalladahum; meaning he followed them, ittaba-’ahum.

وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ

… and those who followed them upon good. (Sooratut-Towbah (9), aayah 100)

So what is meant by taqleed here is ittibaa`; following.

His saying, “And this person knows that the religion is just in following and that the ones to be followed are the companions of Muhammad sallAllaahu `alayhi wa sallam.” As we have mentioned, what is meant by taqleed here is correct taqleed; following, which is ittibaa` just as Yusuf `alayhissalaam said:

إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُون

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ 

I have left the religion of a people who do not truly believe in and worship Allaah alone and who deny the Hereafter. And I have followed the religious way of my forefathers; Ibraaheem and Ishaaq and Ya`qoob. (Soorah-Yusuf (12), aayah 37 and 38)

So ittibaa` (following) of the righteous predecessors (Salaf-us-Saalih), this is the truth and there is no blame at all for following them. Indeed blameworthiness is only for those who follow the people who are not deserving of being followed and who take as an example those who are not befitting to be taken as examples.[5]

Footnotes:

[1] Reported by Imaam Ahmad in the Musnad and by al-Bazzaar in his Musnad and by at-Tahaawiyy in Sharh Mushkil ul-Aathaar from a hadeeth of Anas that he said: Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“Before the Last Hour, there will be years of deception in which a liar will be believed and a truthful person will be taken to be a liar and in which a treacherous person will be trusted and in which a trustworthy person will be taken to be treacherous. And in it the Ruwaybidah will speak. So it was said, “Who are the Ruwaybidah?” So he said, “The little evil one who speaks about the public affairs.” 

Al-Haafidh ibn Katheer said in an-Nihaayah fil-Fitan w`al-Milaahim; its chain of narration is good.

Translator’s side point: As for one of the verifiers of the Musnad of Imaam Ahmad; Shuayb al-Arna`ut, he said in his checking of the Musnad of Ahmad, the hadeeth is hasan, this particular chain is weak as it contains Muhammad bin Ishaaq who is hasan in hadeeth but he was a mudallis and he reports it here, he just says, “from”, he doesn’t say that he directly heard it from his Shaykh, he said, “from him”.

As an addition to what occurs here, this hadeeth also occurs as a hadeeth of Aboo Hurayrah radiyAllaahu `anhu, reported by Ibn Maajah (4,042) and by Al-Haakim and by Imaam Ahmad also and declared hasan by Shaykh Al-Albaaniyy in AsSaheehah (1,887) because it has a number of chains which support it. He also authenticates a hadeeth of Aws ibn Maalik radiyAllaahu `anhu with a similar wording, reported by al-Bazzaar and atTabaraaniyy and he brings that in AsSaheehah (2,253).

[2] Translator’s side point: As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said, literally the beginning here that, “the people of knowledge continue rebutting the saying of the Jahmiyyah until it was the Khilaafah of Banul `Abbaas,” he was here narrating the condition that was present and the Khilaafah of Banul Abbaas, the beginning of it was upon good but then the affairs changed after the year 200 when the Khaleefah Al-Ma`moon accepted the call of the Mu`tazilah and became convinced that the Qur’aan is something created and he called the People of Knowledge to accept this innovation and to accept this saying, which is kufr (disbelief).

So, therefore fitnah; tremendous trial occurred, which continued from the year 200 onwards and for 12 years of the Khilaafah of Al-Ma`moon and Al-Mu`tasim and Al-Waathiq until the Khilaafah was taken on by Al-Mutawakkil `ala-Allaah and then the People of the Sunnah and the Jamaa`ah and the carriers of hadeeth had some respite then and it was the People of Falsehood who were then curbed of doubt.

However, after Al-Mutawakkil passed away, after that time then the Khaleefas began to lose their authority and the Khilaafah became just a name without any reality. They became an outer form without a true reality behind it and that was because the Turks gained ascendancy and they took hold of the reality of authority and came to actually control the Khulafaa·. They could bring whoever they wanted and appoint him and they could kill this one as they wished and then after that authority passed away from the Turkish people and passed to Banu Booyaa. [Translator’s side point: Banu Booyaa ruled roughly from the year 325 AH till about the year 450 AH.]. Then to Al-Jaraakisaa (the Circassians) until the Khilaafah was ended in the year 656.

And then the saying of `Umar radiyAllaahu `anhu was realised that he said,

“We are a people who used to be the most humiliated people but then Allaah gave us strength and honour through Islaam so whenever we seek to attain honour by other than that which Allaah gave us honour through, then Allaah will humiliate us.”

[Reported by Al-Haakim in his Mustadrak and he declared it authentic from `Umar and likewise Ath-Thahabee agreed.]

Then Shaykh Ahmad finished by saying, “Except for the fact that the Ahlus-Sunnah W`al-Jamaa`ah and the people of hadeeth and the people of true `aqeedah have not ceased to be established upon their `aqeedah, not being harmed by whoever opposes them. And therefore, he (meaning the author; al-Barbahaaree rahimahullaah) therefore made an exception by saying, “Except for those who remained firm upon the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam and his command what he was upon and his prohibition…” to the end of the saying.

[3] Checking has preceded and the hadeeth as we had before was reported by at-Tirmithee and al-Haakim and others and declared hasan by Shaykh Al-Albaaniyy.

[4] Hadeeth being part of the famous hadeeth of `Irbaad ibn Saariyah radiyAllaahu `anhu, reported by Ahmad and Aboo Daawood and Ibn Maajah and being declared saheeh by Shaykh Al-Albaaniyy.

[5] Shaykh Ahmad an-Najmee rahimahullaah makes a point here, he said the point of slight objection to a wording, he said, the author’s saying here, “and you should know that the religion is just taqleed,” the point of objection is to be raised against here for the wording because taqleed means to follow without a proof. So if he had said the deen is ittibaa`; used this word, the religion is to follow the Book of Allaah, the Mighty and Majestic, and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam upon the understanding of the Salaf of this ummah from the companions and taabi`een and those who followed them upon good from the bearers of hadeeth and narrations. This wording would’ve been what is correct because it conforms to what Allaah has commanded with in His Book when He said:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ

And this is My straight way so therefore follow it and do not follow the divergent paths, which will take you away from His path. He has enjoined you with that so that you are a people who are dutiful to Him. (Sooratul-An`aam (6), aayah 153)

And He says:

اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ

Follow what is being sent down to you from your Lord and do not follow any others besides Him in disobedience to Allaah. Little it is that you take admonition. (Sooratul-A`raaf (7), aayah 3)

So ittibaa`; following for the Salaf, those who were before us; upon the narration, upon proof, upon the Book and the Sunnah, this is the truth and Allaah is the one who grants success.


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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

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

Temporary Marriage of Convenience (al-Mut’ah) is forbidden till the Day of Resurrection – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 54: Point 96
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that temporary marriage of convenience (al-Mut`ah) and marrying a woman merely to make her lawful for her previous husband (al-Istihlaal) are forbidden till the Day of Resurrection.

[Souncloud Audio Link

Shaykh Fawzan’s Explanation:

This is a matter of fiqh (jurisprudence). However, he brought it here because it has a connection to `aqeedah (creed and belief). Because al-Mut`ah (temporary marriage of convenience) is to declare as lawful something which Allaah, the Mighty and Majestic, has made forbidden. And what this term al-Mut`ah (temporary marriage of convenience) means; to marry a woman for a certain set period whether it be long or short and after it, then the marriage ends automatically and does not require divorce.

Mut`ah; this temporary marriage, it used to be permissible at the beginning of Islaam and then the Prophet sallAllaahu `alayhi wa sallam forbade it at the Battle of Khaybar.[1] Then he permitted it on the day of the Conquest of Makkah. Then he forbade it forever.[2]

So to begin with, it was lawful then it was made forbidden. Then it was permitted then it was forbidden forever. And the Muslims are united in consensus (Ijmaa`) that it is forbidden and that it is nikaahun baatil (baseless marriage). And there is consensus of this nation that it is forbidden, no-one disagrees with regard to that except for the Raafidah Ja`firee Shee`ah. They are the ones who contradict with regard to it. And their differing is not counted and has no value. So there is consensus (Ijmaa`) and text to show that temporary marriage of convenience (al-Mut`ah) is forbidden. It is a futile marriage and it has the ruling of zinaa (fornication).

His saying, “al-Mut`ah tan-nisaa,” Why did Imaam al-Barbahaaree say Mut`ah, meaning Mut’ah of the women, excluding by that Mut`ah of Hajj, which is that a person does Tamattu`, performing `Umrah and then performing Hajj. This is not what is meant here, for Hajj Tamattu` is what was supported by the majority of the People of Knowledge and no-one disagrees with regard to it except a small number but as for Mut`ah of the women meaning temporary marriage, then it’s forbidden by consensus, no-one disagrees about it from those whom disagreement is counted. Whereas, Mut’ah in Hajj is a matter of fiqh but as for Mut’ah, which is temporary marriage, then it is a matter, which has a connection to aqeedah (creed and belief) because it is making permissible that which Allaah, the Perfect and Most High, has made forbidden.

Footnotes:

[1] The Battle of Khaybar, the well-known battle against the Jews of Khaybar in the 7th year of Hijrah.

Al-Bukhaariyy reported in his saheeh (4,261) and also reported by Muslim in his saheeh (1,407) from Aliyy radiyAllaahu `anhu who said Allaah’s Messenger sallAllaahu `alayhi wa sallam forbade temporary marriage to the women on the day of Khaybar and he forbade eating the meat of domestic donkeys.

[2] Hadeeth for that reported by Muslim in his saheeh (1,406) from Sabrah al-Juhanee that, He was with Allaah’s Messenger sallAllaahu `alayhi wa sallam and he said:

“O people, I have permitted you to take pleasure from the women and Allaah has forbidden that now until the Day of Resurrection. So, whoever has something from them then let that go on its way and do not take from anything that you have given to them.”

And in one wording:

“Allaah’s Messenger sallAllaahu `alayhi wa sallam commanded us with al-Mut`ah (temporary marriage) in the year of the conquest when we entered Makkah then we did not depart from it until he had forbidden us from it.”

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

What Shaykh Hamad al-Ansaari said about The Rafidah (Shia)

What Shaykh Hamad al-Ansaari[1] said About The Rafidah (Shia)[2]
Compiled & translated By Abbas Abu Yahya

1 – Rawafidah (Shia)

‘The Rafidah are  the Munafiqoon (hypocrites) of this Ummah.’[3] 

2- From the Non-Arabs

‘Indeed Rafd (the religion of the Shia) came from the non-Arabs, as for the Arabs they were not Rawafid, but after the non-Arabs had mixed with the Arabs there occurred Rawafidah amongst them.

The reason for the spread of ignorance in the 7th, 8th, 9th and 10th century amongst the Arabs caused them to be lost, and they became an easy morsel in the hand of the one who wanted them.  However, when they were busy with knowledge it was not possible for anyone to divide them up and overcome them.’[4]

3 – Zaydeeyah

‘Whoever investigates the situation of the Rawafidah, will find that no one says what they say except the Kuffar.  The majority of scholars make Takfeer of the Rawafidah. The Zaydeeyah are Mubtadia’(Innovators), the term is not given except to the Zaydeeyah and also whoever becomes a Shi’ee. The Zaydeeyah do not have Asaneed (chains for narrations), rather their reliance is upon books which do not  have Isnaad.’[5]

4 – Rawafidah (Shia) and the Jews

‘During the seventh and eighth century you would not find except the Rawafidah (Shia) in Madina and likewise in Makkah, this is what Ibn Taymeeyah, Dhahabi and Sakhawi mention.  I believe that there is no enemy of the Muslims the likes of the Rawafidah (Shia) and the Jews. The founding father of the Rawafidah was Abdullaah bin Saba and he was a Jew.  Shaykh ul-Islaam wrote a chapter in the book ‘Minhaj as-Sunnah’ explaining the resemblance of the Rawafidah (Shia) to the Jews. If the leaders from the Muslims had not used politics to deal with the Rawafidah and the Jews, they would not have been secure from their cunning evil.  The Rawafidah do not know anything about Islaam.’[6]

‘a – The Rawafidah took their religion from the Jews, and their attacking the Companions is attacking Islaam.

b – When the Asha’areeyah[7] affirmed seven Sifaat (Attributes) of Allaah, they did not do this because it is present in the Qur’aan, rather they affirmed them because the intellect did not oppose them, if they had affirmed them due to the Qur’aan then they would have affirmed the rest of the Sifaat.’[8]

5 – The Term ‘Rawafidah’

‘The evidence of the Ahl-ul-Hadeeth that the Ahadeeth which mention the word ‘ar-Rawafid’ are Ahadeeth which are lies, whereby this title was not applied except at the time of the Abbaseeyeen.’[9]

6 – Takfeer of the Rafidah[10]

‘Indeed when Imam Ahmad was asked about the Rafidah he answered that they were Kuffar.’

Then my father said: ‘Some of the people of knowledge have said that the Rafidah are Mubtadia’(people of Bida’)’

Then my father said: ‘This statement that they are people of Bida’ is a light statement about them, since their actions are the actions of the Kuffar and likewise are their statements.’[11]

‘The Rafidah say that Ali Radhi Allaahu anhu will be sent before the Day of Judgement.’  They mean in place of Isa -alayhi as-Sallaam.’[12]

Footnotes:

[1]For a Brief Biography of the Shaykh refer to Here

The statements here were taken from the biography of the Shaykh, which was compiled by the Shaykh’s son AbdulAwal bin Hamad al-Ansaari who is a teacher in the faculty of Hadeeth in the prestigious Islaamic University of Madina. The Collection is called: ‘al-Majmoo’ Fee Tarjama al-Allama al-Muhaddith ash-Shaykh Hamad bin Muhammad al-Ansaari -Rahimullaah- wa Seeratahi wa Aqwaalihi wa Rihlatihi’. It is a large two-volume collection of the sayings, wisdom and various biographies of the Shaykh. The statements in this translation are all from his son AbdulAwal  quoting his father unless stated otherwise.

[2] For a brief exposition of the Rafidah & Shia see:

A Warning Against the Spread of the Deen of the Rawafidh (Shia) in Algeria and Other Muslim Lands – Shaykh Rabee

https://followingthesunnah.wordpress.com/2012/06/06/evidence-that-proves-the-falsehood-of-the-shia-madhab/

http://www.shia.bs/

[3] [Vol.2 p. 477  No. 5]

[4] [Vol.2 p. 704  No.156]

[5] [Vol.2 p.498  No. 159]

[6] [Vol.2 p. 697 No.108]

[7]  See: https://followingthesunnah.wordpress.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

[8] [Vol.2 p. 499  No. 161]

[9] [Vol.2 p.511  No.212]

[10]  – The Statements of the Scholars Regarding the Reality of the Disbelief  Of the Rawafidah (Shia) – Compiled by Abbas Abu Yahya

[11] [Vol.2 p.521  No.268]

[12] [Vol.2 p.523  No.279]

Posted fromhttps://followingthesunnah.com

Related Link:
https://abdurrahman.org/innovated-groups-sects/shia-raafidah/

The Statements of the Scholars Regarding the Reality of the Disbelief  Of the Rawafidah (Shia)

Part One

Compiled by Abu Abdurahman Makki
Translated by Abbas Abu Yahya

Praise be to Allaah, may praise and peace be upon the Messenger of Allaah, upon his family, his Companions and those who follow his guidance.

1 – al-Imam ‘Aamir ash-Sha’abee (d. 105 A.H.) – rahimullaah – said:

‘I warn you against misguided desires, and the most evil of them are the Rafidah. That is because from them there are Jews who immerse themselves into Islaam to try to prepare it to enter their misguidance just like when Paul the son of the King of the Jews immersed himself into Christianity in order to enter their misguidance into it.’

Then ash-Sha’abee said: ‘The Rawafid did not enter into Islaam out of desire or from awe of Allaah but rather out of hatred for the people of Islaam.’[1]

2 – Talha bin Mussarraf (d. 112 A.H.) -rahimullaah – said:

Regarding the Rafidah, their women are not to be married nor is the meat from the animal they slaughter to be eaten because they are apostates.’[2]

3 – Abu Hanifa (d. 150 A.H.) -rahimullaah – said:

‘The Jamaah is to prefer Abu Bakr, Umar, Ali and Uthmaan, and they do not belittle or find anyone deficient from amongst the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam.’[3]

4 – The Imam of Dar-al-Hijra Malik bin Anas al-Asbahi (d. 179 A.H.) -rahimullaah – said:

‘Whoever curses the companions of the Prophet -sallAllaahu alayhi wa sallam- then he has no part, [or he said: no share] in islaam.’[4]

5 – Al-Lailka’ee narrated that Imam Malik said:

‘Whoever curses the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then he has no reward.

(a) Allaah – Azza wa Jal – says:

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا

<<(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him.>>[5]; the Ayaah.

These were the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- who migrated with him.

(b) Then Allaah said:

والذين تبؤوا الدار والإيمان

<<And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them>>[6] the Ayaah.

These were the Ansaar.

والذين جاءوا من بعدهم يقولون ربنا اغفرلنا ولأخواننا الذين سبقونا بالإيمان

Then Allaah said: <<And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith>>[7]

So the reward is for these three types, but whoever curses the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then he is not from these three and he has no truthful right to be amongst these three.’[8]

6 – Al-Qadi Abu Yusuf -rahimullaah – (d.182 A.H.) said:

I do not pray behind a Jahmi, nor a Rafidi, nor a Qadri.’[9]

7 – AbdurRahman bin Mahdi -rahimullaah – (d. 198 A.H.) said:

They are two nations: al-Jahmeeyah and Rafidah.’ (Meaning not from the Muslim Ummah)[10]

8 – Imam Shaafi’ee -rahimullaah – (d. 204 A.H.) said:

A Rafidi has no intercession, this is only for a Muslim.’[11]

9 – Muhammad bin Yusuf al-Faryaabi – rahimullaah- (d. 212 A.H.) said:

‘I hold the opinion that the Rafidah and the Jahmeeyah are nothing but heretics (unbelievers).’[12]

10 – Ahmad bin Yunus – rahimullaah – (d. 227 A.H.) said:

Indeed we do not eat the meat of the animal slaughtered by a Rafidi, because to me he is an apostate.[13]

11 – Ahmad bin Yunus also said:

‘If a Jew slaughtered a sheep and a Rafidi slaughtered one as well, then I would eat from the meat slaughtered by the Jew, and I would not eat from the meat slaughtered by the Rafidi because he has apostated from Islaam.’

Imam Ahmed bin Hanbal said to a person about Ahmad bin Yunus: ‘Go to Ahmad bin Yunus since indeed he is Shaykh ul-Islaam.’[14]

12 – Imam as-Sunnah Ahmad bin Hanbal – rahimullaah – (d. 241 A.H.) was asked by his son Abdullaah bin Ahmad:

‘I asked my father about a person who curses a person from the companions of the Prophet -sallAllaahu alayhi wa sallam, so he said:  ‘I hold the view that he is not upon Islaam.’[15]

13 – From Abu Bakr al-Marwathi who said: I asked Abu Abdullaah about the person who curses Abu Bakr, Umar and Aeysha?

He replied: ‘I hold the view that they are not upon Islaam.’[16]

14 – From Abu Bakr al-Marwathi who said: I heard abu Abdullaah saying that Malik said:

Whoever curses the Companions of the Prophet – sallAllaahu alayhi wa sallam – then he has no share, or he said: no share in Islaam.’

Al-Khalaal said: AbdulMalik bin AbdulHameed informed me, who said, I heard Abu Abdullaah saying:

Whoever cursed [the Companions] I fear disbelief upon him, like that of the Rawafid.’

Then he said:

‘Whoever cursed the Companions of the Prophet -sallAllaahu alayhi wa sallam- then we do not find any security for him that he has indeed exited from the Deen.’[17]

15 – Al-Khalaal said: Abdullaah bin Ahmad bin Hanbal said: ‘I asked my father about a person who curses a man from the companions of the Prophet -sallAllaahu alayhi wa sallam, so he said:

‘I do not hold him to be upon Islaam.’[18]

16 – Imam Ahmad also said about the Rafidah:

‘They free themselves from the Companions of Muhammad -sallAllaahu alayhi wa sallam- they curse them, belittle them and they make Takfeer (excommunication) of their leaders except four of them: Ali, Amaar, al-Miqdad and Sulayman, and the Rafidah have nothing to do with Islaam.’[19]

17 – Imam al-Bukhari -rahimullaah – (d. 256 A.H.) said:

‘I do not care if I prayed behind a Jahmi and a Rafidi, or prayed behind a Jew and a Christian, and they are not given Salam, nor are they visited, or married into, nor is their testimony accepted and their slaughtered animals are not eaten.’[20]

18 – Abu Zura’a ar-Raazi (d. 264 A.H.) -rahimullaah- said: –

‘If you see a man belittling any one from the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam; then know that he is a Zindeeq, and that is because to us the Messenger -sallAllaahu alayhi wa sallam- is upon the truth, and the Qur’aan is true.  Indeed the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- conveyed to us the Qur’aan and the Sunnan, indeed they want to criticise our witnesses so that they can invalidate the Book and the Sunnah, and these (critics) are foremost to be criticised and they are Zanadiqa (heretics).[21]

19 – Al-Lalka’ee narrated by way of AbduRahman bin Abi Hatim, that he asked his father and Abu Zura’a about the Madhab of the Sunnah and their beliefs which the people of knowledge found them upon in every country , and what was mentioned from what they said is:

‘And indeed the Jahmeeyah are Kuffar, and indeed the Rafidah, rejected Islaam.[22]

20 – Abdullaah Ibn Qutayba ad-Daynoori al-Baghdadi (d. 276 A.H.) said:

‘As for the extremism of the Rafidah in love for Ali which they exemplify in placing him in front of those whom the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his Companions placed.

Their claim is that Ali had a partnership with the Prophet -sallAllaahu alayhi wa sallam- in his Prophet hood, and they also claim that the Rafidah Imams have knowledge of the unseen of when someone will give birth and similar false statements, and secret matters.

These matters are gathered in that they are lies, kufr, extreme ignorance and stupidity.’[23]

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

Footnotes:

[1] [al-Lalka’ee in Sharh Usool Itiqaad ahl ul Sunnah 8/1461 & Khalaal in as-Sunnah 1/497]

[2] Collected by Ibn batta al-Ukbaree [‘al-Ibannah as-Sugrah p.161]

[3] [‘al-‘Inteeqa fee fadail ath-Thalathata al-Aaimma al-Fuqaha p.163]

[4] [‘as-Sunnah’ by Khalaal 3/493]

[5] [Hashr: 8]  <<(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allaah and to please Him. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say)>>

[6] [Hashr: 9] <<And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their chests for that which they have been given (from the booty of Bani An-Nadir), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.>>

[7] [Hashr: 10] <<And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.>>

[8] ‘Sharh Usool Itiqaad ahl ul Sunnah’ (7/1268)

[9] [Sharh Usool Itiqaad ahl ul Sunnah 4/733]

[10] Bukhari quoted it from him.  See ‘Khalq Afaal al-Ibaad’ (p.125)

[11] [‘al – Kafaaya’ by al – Khateeb (1/126)]

[12] [Sharh Usool Itiqaad ahl ul Sunnah (8/1457)]

[13] [ Sharh Usool Itiqaad ahl ul Sunnah 8/459]

[14] [Saarim al-Maslool p. 570]

[15] [‘As-Sunnah’ by Khalaal 1/493]

[16] [Collected in ‘as-Sunnah’ by Khalaal 1/493]

[17] [‘As-Sunnah’ by Khalaal 3/493]

[18] [As-Sunnah by Khalaal 3 / 493]

[19] [Usool as – Sunnah p.82]

[20] [ Khalq af-faal al-Eebaad p.125]

[21] [From: ‘al-Kafaaya fee ilm ar-Rawhyya p.49]

[22] [From sharh Usool Itiqaad ahl ul Sunnah 1/178]

[23] [‘Al-Ikhtilaaf fee al-Lafdh wa rud ala al-Jahmeeyah wal Mushabsha p.47]

Posted from: https://followingthesunnah.com

Related Link:
https://abdurrahman.org/innovated-groups-sects/shia-raafidah/

Differing and Fitan increased after the Excellent Generations had Passed Away – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 53: Point 90C
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

..So the affair remained in order until the Khilaafah of Banu so and so then the times changed. The people deteriorated greatly and innovations became widespread, and there came to be many callers to other than the way of the truth and the Jamaa`ah. Trials occurred regarding everything that neither Allaah’s Messenger sallAllaahu `alayhi wa sallam nor any of his companions had spoken about.

[Souncloud Audio Link

Transcribed Audio:

His saying, “So the affair remained in order until the Khilaafah of Banu (tribe) of so and so. Then the times changed greatly and innovations became widespread,” Differing increased and fitan (trials and tribulations; discord) increased after the excellent generations had passed away until there came the time of the `Abbaasiyyeen; the `Abbaasid Khaleefahs and Al-Ma`moon al-`Abbaasee appeared amongst them.[1] And he was followed by Al-Mu`tasim and by Al-Waathiq and they adopted the saying of the Jahmiyyah; this deviant sect and they wanted to force the people of the Sunnah upon the saying that the Qur’aan is created. And they killed some of the Imaams and they lashed others from them. However, the truth remains firm and all praise is for Allaah; it does not depart.

His saying, “and the callers to other than the way of the truth and of the Jamaa`ah became many.” Many people today say that they are du`aat (callers) and that they are Jama`aat (groups) and there are sects beneath this cover of da`wah (calling); being du`aat (callers) and what they want is to call the people to misguidance except for those whom Allaah has mercy upon from those who remain upon the call to the Book and the Sunnah and the methodology; way of the Messenger sallAllaahu `alayhi wa sallam in his call. Then this one is upon truth and this is the call of truth. Not everyone who carries the name of giving da`wah will be correct until his methodology (manhaj) is looked into, the methodology, which he precedes upon. So if he precedes upon that which the Messenger sallAllaahu `alayhi wa sallam and his companions were upon, then he is a caller to truth. And if he is contrary to that which the Messenger sallAllaahu `alayhi wa sallam was upon in the methodology of da`wah then he is upon baatil (falsehood). So a person should not be deceived by someone saying that he is from the du`aat (callers) for indeed there are du`aat (callers) who are at the gates of the Hellfire and whoever obeys them, they will throw him into it just as he sallAllaahu `alayhi wa sallam said.[2] And therefore, the author said, and there became many callers to other than the way of truth and the Jamaa`ah.” Just as is the case now. There are many who claim that they are calling to Islaam underneath this cover. So if their manhaj (methodology) is looked into and their activities then they are found to be in total opposition to Islaam.

His saying, “And trials came about with regard to everything, which Allaah’s Messenger sallAllaahu `alayhi wa sallam had not spoken about nor anyone from his companions radiyAllaahu `anhum (may Allaah be pleased with them). Speech became plentiful and differing and rumour mongering and claims of knowledge. However, all of this will fade into insignificance and what is indicated by the Book and the Sunnah will remain and it is the sound methodology and the straight path. However, this requires two matters:

  • Firstly, Al-`ilmu-Naafi’: Beneficial Knowledge; `ilm by which that which the Messenger sallAllaahu `alayhi wa sallam and his companions and those who followed them upon good were upon.
  • Secondly, As-Sabaru Wath-Thabaat: Patience and firmness and that you do not move away; depart along with the discord; trials and tribulations or along with the callers to misguidance. Rather, that you should be thaabit (firm) and be patient upon whatever strikes you from rebukes and blame or threats. As long as you are upon the truth then be patient.

وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ

And have patience upon whatever befalls you. Indeed that is from those affairs which Allaah has firmly commanded. (Soorah-Luqmaan (31), aayah 17)

Footnotes:

[1] Translator’s side point: At the beginning of the time of the `Abbaasids and this Khaleefah Al-Ma`moon, he became the Khaleefah in the year 198; the end of the 2nd century.

[2] Translator’s footnote: This is part of the hadeeth of Hudhayfah radiyAllaahu `anhu and it contains the wording that Hudhayfah radiyAllaahu `anhu said; the famous hadeeth about the different stages in the future, what will happen to this religion, we used to be upon good, we used to be upon evil, he mentions then that Allaah gave this good to us, will there be any evil after this good?

He said within that hadeeth:

“I said, so will there be any evil after this good?” So he sallAllaahu `alayhi wa sallam said, “Yes, there will be callers at the gates of the Hellfire, whoever responds to them in that, they will cause him to be cast into it.” He said, “I said, O Messenger of Allaah, describe them to us.” So he said, “They have our skin and they speak with our tongue.” So, I say, “What do you command me if that reaches me?” He said, “That you adhere to the united body of the Muslims upon the truth and to their ruler.”

Reported by Al-Bukhaariyy in his Saheeh, 3606 and 7084 and reported by Muslim (1847).

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Killing of Uthmaan ibn ʻAffān (radiyAllaahu anhu) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 53: Point 90B
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

This is how the religion was until the Khilaafah of `Umar ibn al-Khattaab; the single Jamaa`ah. And likewise in the time of `Uthmaan. Then when `Uthmaan radiyAllaahu `anhu was killed, schism; splitting and differing and innovations came about. The people split into parties and sects. Amongst the people were those who remained upon the truth when the changes first started to occur; they spoke with it, acted upon it and called the people to it.

[Souncloud Audio Link

Transcribed Audio:

His saying, “This is how the religion was till the time of `Umar ibn al-Khattaab radiyAllaahu `anhu; the single Jamaa`ah. And likewise in the time of `Uthmaan.” In the lives of the companions and the taabi`een (the next generation after companions), those who opposed the truth kept themselves hidden and they concealed themselves amongst the people such as the Qadariyyah and other than them and that was on account of the strength of Islaam and the strength of the Muslims until the Jews infiltrated. A Jewish man from Yemen who was called Ibn As Sawdaa` `Abdullaah ibn Sabaa`; the Jew. So, he came to Al-Madeenah and he manifested Islaam in the caliphate of `Uthmaan radiyAllaahu `anhu and he began speaking ill of `Uthmaan in gatherings because he was just claiming to be a Muslim as a plot against Islaam.[1]

Then he started spitting out his poison in gatherings and the foolish people attended and the scoundrels, evildoers and the ignorant ones. And some people or indeed many people desire vilification, they like to hear people being abused, been spoken ill of and they like qeel wa qaal (rumour mongering). So therefore they gathered around him.

And when his reality became known and he was expelled from Al-Madeenah, he went off to Egypt and he found a village in Egypt, which was famous for dissension, splits and the like. So he immersed himself in it and he spread his poison in it and he vilified; spoke ill of `Uthmaan. Then in the end, he organised a group of them having weapons and strength. So they came to `Uthmaan radiyAllaahu `anhu and raised objections to him and declared him to be in error. So `Uthmaan radiyAllaahu `anhu responded to them and refuted them; refuted their doubts. Then they went back.

Then they rebuked themselves whilst they were on the way and they said we have achieved nothing then they went back to `Uthmaan radiyAllaahu `anhu and they encircled him whilst he was in his house and the companions wanted to defend the Khaleefah. However, `Uthmaan radiyAllaahu `anhu forbade that for fear of fitnah (discord) and for fear of shedding blood hoping that the affair could be dealt with upon the basis of discussion and examination. He wanted to convince them. However, when they saw that they could not reach anything by using evidence then they sprang upon him during the night whilst the rest of the people were sleeping and they killed him radiyAllaahu `anhu.

When they saw that their false doubts had been refuted and that they were not going to be accepted then they ceased the opportunity at a time of inattentiveness. And most of the people were performing Hajj and the people still in Madinah were asleep in security and the matter was under discussion and being examined. So they sprang upon him by night, may Allaah disfigure them. They sprang upon in his house and they killed him as a martyr radiyAllaahu `anhu whilst he was reciting the Qur’aan and he had the mushaf; the written copy of the Qur’aan so that his blood spilled onto the mushaf radiyAllaahu `anhu. So then fitnah (discord) occurred.[2]

And this filthy one (Abdullaah ibn Sabaa), he claims that the Khilaafah should’ve been for `Aliyy and that it was not for Aboo Bakr nor for `Umar nor for `Uthmaan. Rather, that it should’ve been just for `Aliyy and that `Aliyy was the wasiyy (the one personally appointed to take over) by Allaah’s Messenger sallAllaahu `alayhi wa sallam and that those people had wrongfully seized the Khilaafah and taken it by force from `Aliyy. And the amazing thing is that `Aliyy radiyAllaahu `anhu did not claim this nor did he seek the Khilaafah nor did he say “I have more right to it”; rather, he gave the bay`ah (the pledge) and he heard and obeyed his brothers, the rightly guided Khulafaa· radiyAllaahu `anhum ajma`een jamee`an; all of them.

So then al-fitnah discord occurred between the Muslims and fighting occurred between the Muslims on account of this filthy one, this one who infiltrated the ranks of the Muslims. However, Allaah caused his hopes to become frustrated. It is correct that tribulations occurred between the Muslims, some of them were killed. However, this did not do anything to Islaam. Islaam and all praise is for Allaah remained strong and established and he did not damage Islaam at all.

And he and the Jews did not damage this religion and all praise is for Allaah. Yes, some calamities occurred for the companions and discord and fighting, however, this was all in the cause of Allaah, radiyAllaahu `anhum wa ardaahum (may Allaah be pleased with them and cause them to be pleased). And this filthy one did not really achieve anything and all praise is for Allaah.

So this is a summary of the affair of the fitnah (discord), which came about on the killing of `Uthmaan radiyAllaahu `anhu. And this is something which shows that it’s not permissible to rebel against the ruler and that rebelling against him brings about evil in the nation and the shedding of blood and the people have continued to suffer from fitan (discord) from that time till this time of ours now; and you know about the callers to discord, those who call to fitnah (discord) and to rebellion against the rulers and with the excuse of correcting the evil. The Mu`tazilah arose and the Khawaarij, all of them from this aspect and they still continue until this time.

His saying, “So when `Uthmaan radiyAllaahu `anhu was killed then schism; splitting and differing came about and innovations.” It is obligatory to beware of the callers to misguidance and their affair should not be treated lightly and that it is not permissible to speak against the rulers. And therefore he sallAllaahu `alayhi wa sallam enjoined hearing and obeying and not rebelling against those in charge of the affairs even if they are tyrannical and even if they oppress and even if they are sinful as long as they do not reach the level of clear and open kufr (disbelief). This is how Allaah’s Messenger sallAllaahu `alayhi wa sallam enjoined this.

His saying, “And the people became sects. So from the people were those who remained firm upon the truth when things first changed; and who spoke with it and acted upon it and called to it.” When the firq (sects) came about and differing, then Allaah caused the people of the truth to remain firm upon the truth and upon the Sunnah and they preceded upon that which the Messenger sallAllaahu `alayhi wa sallam and his companions radiyAllaahu `anhum had been upon. And the other sects contradict it, what the Messenger sallAllaahu `alayhi wa sallam and his companions had been upon. So therefore they became deserving of the threat of the Fire in accordance with the degree of what occurred from them.

Footnotes:

[1] Translator’s side point: `Abdullaah ibn Sabaa`; founder of the religion of the Raafidah Shee`ah.

[2]  You can refer to two books here;

(1) Itihaaf al Jamaa`ah of the noble Shaykh Hamood at-Tuwayjiree rahimahullaah and

(2) Fitnat Maqtal ‘Uthmaan of Dr. Muhammad al-Gabaan – a book of research about this whole issue of the killing of `Uthmaan radiyAllaahu `anhu.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/rulers/

https://abdurrahman.org/sahaba/

Brief Overview of the Khaarijites (Khawaarij) الخوارج – Dr. Saleh as-Saleh

Historically, the Khawaarij are those who rebelled against ‘Ali ibn Abee Taalib (رضي االله عنه) in the 37th year of Hijrah (657 C.E.) and imputed kufr upon ‘Ali (رضي االله عنه) upon the arbitration that followed the Battle of Siffeen. They hated ‘Ali’s decision to end the fitnah which occurred with Mu’aawiyah (رضي االله عنه), calling ‘Ali’s acceptance of the arbitration a compromise. They also imputed kufr upon many of the sahaabah who accepted the arbitration. They did not even accept the whole of ‘Uthman’s (رضي االله عنه) Caliphate. This position stems from their misunderstanding of the Qur’aan. They deduced, wrongly, that major sins are kufr and thus forfeit salvation. Sin is a contradiction that nullifies faith! ‘Ali and the other sahaabah sinned in the eyes of the Khawaarij and that sufficed to nullify their state of belief! Their doctrine became famous in their rebellions against any Muslim leader who, in their eyes, committed a sin or a mistake.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) informed us before his death of the emergence of this sect and that,

They will kill the Muslims and leave the idolaters. Should I live until they appear, I would kill them as the killing of the nation of ‘Aad.”[103]

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

The Khawaarij are the dogs of the Fire.”[104]

‘Ali (رضي االله عنه) delegated ibn ‘Abbaas ( رضي االله عنهما) to call them to the truth. He succeeded in convincing several thousands of them. Those who rejected continued to spread mischief even after ‘Ali (رضي االله عنه) warned them against it. He finally fought them in the battle of an-Nahrawaan (38Hj/658) and only few of them escaped and continued the secession. ‘Ali (رضي االله عنه) was himself killed by a Kharijite by the name of Ibn Muljam. They split into many groups and today they survive in ‘Oman, Tunisia, Libya, Algeria, and in Tanzania and they are known as the Ibaadiyyah (ibadi Kharijism).

The Khawaarij sect was later influenced by scholastic theology and its principles became very close to those of the Jahmite and Mu’tazilite sects. They center upon the following matters:

(1) Imputing kufr upon ‘Ali, ‘Uthmaan and other sahaabah  (رضي االله عنهم أجمعين)

(2) The right to rebel and fight the Muslim rulers who may err or sin.

(3) Justifying the rebellion and fight against disobedient Muslims (rulers and/or ruled) and that it is permissible for them to secede from the general body of the Muslims.

(4) They believe that the Qur’aan is created.

However, the Qur’aan is the literal Word of Allaah Who uttered it in letter and sound and which He Spoke to Jibreel (alaihissalam), directly without a mediator, and who then brought it down to the Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). The Qur’aan is neither the word of Jib reel nor the word of Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

(5) They distort the meanings of Allaah’s Attributes by resorting to figurative interpretation.

(6) Like the twelver Shee’ites and other deviant sects, they deny that the believers will see Allaah on the Day of Resurrection. This contradicts what is asserted in the Qur’aan and authentic sunnah.

(7) Imputing kufr on the Muslims who commit major sins.

(8) The majority of the Khawaarij deny the actual punishment in the grave that Allaah (سبحانه و تعالى ) inflicts upon those who deserve it.

The aforementioned are some of the major characteristics of the Khawaarij. I intended to give the reader some background about this very dangerous sect and which has influenced many Muslim groups and parties in our times leading to bloodshed in many parts of the Muslim World. The bloody confrontations are hard to stop in some places and that has distorted the view of Islam in many parts of the world.

The truth, however, is emerging and will inshaa’ Allaah completely emerge on the hands of the true followers of Islam who are working hard to correct this problem with the good word without compromising the ‘aqeedah nor the manhaj.

We should be able to present the truth without imitating the kuffaar and their ways. In this respect, the words of Imaam Maalik (رحمه االله) are remembered:

“Nothing will benefit this ummah to come except that which benefited its early generations.” [105]

This refers to the correct creed, methodology and righteous deeds.

Another point of benefit is that the Muslim should be aware that the principles of many of these sects are still alive and propagated by certain individuals and/or groups, and accordingly the believer must be cautious. [106]

Footnotes:

[103] An agreed upon hadeeth [i.e. reported by al-Bukhaari and Muslim]. [See Saheeh alBukhaari (Arabic/English)], vol. 9, no. 527.

[104] Reported by Ahmad, Ibn Maajah, Ibn Abee ‘Aaasim, and others. Shaykh al-Albaani authenticated the isnaad of the narration reported by Ibn Maajah and Ibn Abee ‘Aasim. He also said that the isnnad of Ahmad’s report is hasan. [See As-Sunnah by Ibn Abee ‘Aasim, no. 904, and 905], p. 424.

[105] Related by Imaam Ibn ‘Abdil-Barr in At-Tamheed (23:1).

[106] See Fathul-Baari by al-Haafith Ibn Hajar, vol. 12, pp. 282-284, 287,289 and Wasatiyyat Ahlus-Sunnah Baynal Firaq (“The Distinguished Medium Path of AhlusSunnah vis-à-vis the Sects), by Dr. Muhammad ba-Kareem ba-‘Abdullaah [Riyadh, Saudi Arabia: Daarur-Raayah, 1415/1994,], pp. 290-291.

Source : Appendix B from the eBook: Tafseer Ayatul-Kursi. Prepared by Dr. Saleh As-Saleh (rahimahullah)

Rhetorical Theology (al-kalaam) & Argumentation, Disputing & Self-amazement – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 48: Point 80
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that heresy, disbelief, doubts, innovations, misguidance and confusion about the religion have not occurred except through rhetorical theology (al-kalaam) and the people of rhetorical theology and through argumentation, debating, disputing and self-amazement. And how can a man boldly enter into debating, disputing and argumentation when Allaah, the Most High says:

مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُو

None dispute regarding the aayaat of Allaah except those who disbelieve.(Soorah-Ghaafir (40), aayah 4)

So, upon you is to submit and to be pleased and satisfied with the narrations and to withhold and remain silent.[1]

[Souncloud Audio Link

Transcribed Audio:

Explanation of this has preceded and a warning against it.[2]

His saying, “So what is upon you is to submit and to be pleased and satisfied with the narrations and to withhold and remain silent.” Upon you is to submit to the speech of Allaah and to the speech of His Messenger and to withhold from argumentation and raising doubts because that is prohibited. Indeed it will increase confusion. Take hold of the speech of Allaah and the speech of His Messenger and be satisfied with that so that you are guided and therefore be at peace from whisperings, doubts and false ideas and you will come to be upon clear insight. So Allaah sent down this Qur’aan as a clarification of everything.[3]

Footnotes:

[1] Translator’s side point: With regard to al-kalaam (rhetorical theology) then Shaykh Saalih as-Suhaymee hafizahullaah said with regard to the meaning of kalaam; it means logic.

[2] Translator’s side point: Page 125, for this 1st volume, point number 11.

Listen to these Points at the below Links:

Point 10: Al-kalaam (theological rhetoric), arguing, debating and disputing are newly introduced affairs

Point 11: Speculative speech (kalaam) about Allaah, the Most High, is an innovation and misguidance

[3] Translator’s side point: Explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said: The author said, “And you should know that there has not been any heresy or any disbelief,” I say, “Restricting heresy to be a result of al-kalaam (rhetorical theology) and to the people of rhetorical theology and to the people of disputing and argumentation, this refers to what’s mostly the case. However, indeed there are cases of heresy and disbelief, which come about for other reasons besides kalaam (rhetorical theology). And we seek Allaah’s refuge from all the causes of heresy and disbelief and doubts and innovations, Aameen. However, this is what is generally the case with regard to a person who learns kalaam (rhetorical theology) and those who learn the different forms of debating and argumentation and self-amazement. And what is obligatory is to not be amazed at one’s self. And a person’s being outstanding in debating and argumentation is something which is blameworthy in the legislation unless it is to make the truth clear. And there occurs in the authentic hadeeth from the ahaadeeth of `Aa`ishah radiyAllaahu `anhaa that the Prophet sallAllaahu `alayhi wa sallam said that:

“The most hated of men to Allaah is the argumentative quarrelsome person.”

Reported by Al-Bukhaariyy (2457) and Muslim (2668).

And in the narration of At-Tirmithee:

“Allaah hates that person who is very eloquent from the men, the one who moves his tongue around just as the cows move their tongues around.”

Reported by Tirmithee (2,853) and declared saheeh (authentic) by Shaykh Al-Albaaniyy.

And then the author rahimahullaah said, How can a person be bold upon argumentation and disputing when Allaah says:

مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُو

None dispute regarding the aayaat of Allaah except those who disbelieve.(Soorah-Ghaafir (40), aayah 4)

So upon you is to submit and to be pleased and satisfied with the narrations and to withhold and be silent.”

And I say – what is befitting for the Muslim is to submit to whatever comes from Allaah, the Mighty and Majestic, in His Book and upon the tongue of His Messenger sallAllaahu `alayhi wa sallam and to withhold and be silent whatever is besides that knowing that submission to what occurs from the bringer of the legislation sallAllaahu `alayhi wa sallam should be a submission of ridaa (being pleased and satisfied) and based upon acceptance and eemaan and attesting to the truth, acting upon whatever requires action from it and believing whatever it necessitates that we believe in. Allaah, the Most High said:

وَالْعَصْرِ
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

By time, mankind is in loss except those who have eemaan (truly believe) and work righteous and correct deeds and they encourage each other with the truth and they encourage each other with patience. (Sooratul-Asr, aayah 1-3)

And the meaning of `aamanoo is saddaqoo: they believe and attest to the truth.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

jleftng>Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

When children are afflicted by anything in the life of this world then they feel pain – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 40 : Point 64
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that when children are afflicted by anything in the life of this world then they feel pain. And that is mentioned because Bakr ibn ukht `Abdul Waahid said “they do not feel pain” and he lied.[1]

[Souncloud Audio Link

Transcribed Audio:

This matter is mentioned on account of those who say that children do not feel any pain. And he mentioned this to refute this man and this man it is said that he was from the Khawaarij also. And the Khawaarij have even more surprising things than these worthless sayings on account of their ignorance and on account of their pretence to knowledge. When a child suffers something, he screams and he cries and he calls out for help and this is a proof that he indeed feels pain and this is something witnessed and felt. However, this man has strange sayings and from them is this issue.

Footnotes:

[1] Al Haafiz ibn Hajar said in Lisaan ul-Meezaan: “Bakr ibn ukht `Abdul Waahid ibn Zayd al-Basree al-Zaahid”.

He was mentioned by Ibn Hazm in Al-Milal W’al Nihal as being one of the Khawaarij that he said,

“With regard to every sin, even a small sin, even a slight lie which a person told as a joke that the person who does it is a kaafir (disbeliever), a mushrik (one who associates partners with Allaah) from the People of the Hellfire except that if he is from the people who fought at Badr then he will be a kaafir, a mushrik but he is from the People of Paradise”

And his student `Abdullaah ibn `Eesaa used to say,

“The insane person and the children and the animals never ever feel any pain on account of every ailment or anything else because Allaah never oppresses anything even by the extent of a tiniest ant.”

Ibn Qutaybah (rahimahullaah) quoted this matter of pain from Bakr himself. From his foul sayings is that, “Whoever steals anything even to the amount of a mustard seed will remain in the Hellfire forever along with the disbelievers” and Ibn Qutaybah refuted this at length.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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What Shaykh Hamad al-Ansaari said About Al-Ikhwan al-Muslimoon

What Shaykh Hamad al-Ansaari[1] said About Al-Ikhwan al-Muslimoon[2]Compiled & translated By Abbas Abu Yahya

1 – al-Ikhwan al-Muslimoon & the Rafidah

a) ‘In the past I heard about the group al-Ikhwan al-Muslimoon who had gathered in the era of King Farooq [3] and agreed upon a point that they clarify, which is that the Rafidah (the Shia) are regarded as a school of thought from the schools of thought of the Muslims, and therefore, they must be included amongst the al-Ikhwan al-Muslimoon.  This is why they were the ones who aided the Khomeni revolution and were happy with it, and they said there is no Islaam except with him (Khomeni).’[4]

b) Shaykh Hamad al-Ansaari said:

‘Indeed the Ikhwan al-Muslimoon are from the helpers of Khomeni and the Rafidah (Shia).’[5]

3 – Are al-Ikhwan al-Muslimoon & the Tableegh from the Ahl-ul-Sunnah?

Shaykh Hamad al-Ansaari was asked:

‘Who are the Ahl-ul-Sunnah wal Jammah?’

He answered:

‘They are those who adhere to what the Companions were upon.’

Then the questioner asked: ‘Are the Salafiyoon, the Ahl-ul-Sunnah wal Jammah?’

The Shaykh said:

‘Yes, as-Salafeeyah[6] is the Sunnah and the Jammah; because the meaning of Salafeeyah is adhering to what the Salaf as-Salih were upon in the past.’

The questioner said:

‘O Shaykh, regarding the Ikhwan group and the Tableegh are they from the Ahl-ul-Sunnah?’

The Shaykh said:

‘Everyone who is upon a thought which opposes the Ahl-ul-Sunnah, then he is not from them, therefore the Ikhwan group and the Tableegh are not from the Ahl-ul-Sunnah, because they have thoughts which oppose the Ahl-ul-Sunnah.’[7]

4 – Doubts

‘Do not come close to Jamat al-Ikhwan al-Muslimoon since everything they have is doubtful.’[8]

5 – Sayyid Qutb

a) A man asked Shaykh Hamad al-Ansaari:

‘There are some people who identify Sayyid Qutb with the title ‘Reviver’?’

The Shaykh disapproved of this title and said:

‘What did Qutb revive? Did he revive Tawheed? Meaning did he call to Tawheed?  Or did he revive the call to judge by what Allaah has revealed, and that was by authoring a book, actually all his speech was philosophy.’[9]

b)  Shaykh Hamad al-Ansaari said:

‘Indeed Sayyid Qutb has a lot of Hizbeeyah and many customers.’[10]

6 – Muhammad Qutb

‘Indeed Muhammad Qutb the blood brother of Sayyid Qutb is a dangerous Ash’ari.  He authored a book of Tawheed for the Saudi education ministry and this book was all rhetoric and philosophy.’[11]

7 – Surooreeyah

‘Indeed the Surooreeyah are a group from the al-Ikhwan al-Muslimoon who broke away from them and live in London.’[12]

Footnotes:

[1] For a Brief Biography of the Shaykh refer to  Here

[2] The statements here were taken from the biography of the Shaykh, which was compiled by the Shaykh’s son AbdulAwal bin Hamad al-Ansaari who is a teacher in the faculty of Hadeeth in the prestigious Islaamic University of Madina. The Collection is called: ‘al-Majmoo’ Fee Tarjama al-Allama al-Muhaddith ash-Shaykh Hamad bin Muhammad al-Ansaari -Rahimullaah- wa Seeratahi wa Aqwaalihi wa Rihlatihi’. It is a large two-volume collection of the sayings, wisdom and various biographies of the Shaykh. The statements in this translation are all from his son AbdulAwal unless stated otherwise.

[3] King of Egypt died in 1965 C.E

[4] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.698 no.111]

[5] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.699 no.118]

[6] [For a brief explanation see here]

[7] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.762 no. 22]

[8] [Vol.2 p.561  No. 60]

[9] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.763 no. 24]

[10] [Vol.2 p.636 No. 245]

[11] [Vol.2 p.617 No. 150]

[12] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.765 no. 40]

Posted fromhttps://followingthesunnah.com

Related Link:
https://abdurrahman.org/innovated-groups-sects/ikhwaan-al-muslimoon/

 

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

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

[Souncloud Audio Link

Transcribed Audio:

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

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

لَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا

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

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

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

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

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

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

Footnotes:

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

“Light, how could I see Him?”

And he said:

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

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

Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said,

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

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

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/asma-wa-sifaat-com/

The Attributes of Allaah & The Creed of Ahlus-Sunnah wal Jama’ah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 32 & 33 : Point 42
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

وكل ما سمعت من الآثار شيئا مما لم يبلغه عقلك نحو قول رسول الله صلى الله عليه وسلم قلوب العباد بين إصبعين من أصابع الرحمن عز وجل وقوله إن الله ينزل إلى السماء الدنيا وينزل يوم عرفة وينزل يوم القيامة وإن جهنم لا يزال يطرح فيها حتى يضع عليها قدمه جل ثناؤه وقول الله تعالى للعبد إن مشيت إلي هرولت إليك وقوله خلق الله آدم على صورته وقول رسول الله صلى الله عليه وسلم رأيت ربي في أحسن صورة وأشباه هذه الأحاديث فعليك بالتسليم والتصديق والتفويض والرضا ولا تفسر شيئا من هذه بهواك فإن الإيمان بهذا واجب فمن فسر شيئا من هذا بهواه ورده فهو جهمي

And whenever you hear something from the narrations, which your intellect cannot fully comprehend such as the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam : “The hearts of the servants are between two fingers from the fingers of the Most Merciful, the Mighty and Majestic”

and His saying:  “Allaah descends to the lowest heaven and He descends on the Day of `Arafah and He will descend on the Day of Resurrection and that the Hellfire will continue to have people cast into it until He, the Majestic and Praise will place His foot upon it”

and the saying of Allaah the Most High to the servant: “if you come towards Me walking, I will comes towards you running.”

And His saying “Allaah created Aadam upon His image.”

And the saying of the Messenger of Allaah sallAllaahu `alayhi wa sallam : “I saw my Lord in the most excellent form” and the like of these ahaadeeth.

Then upon you is to submit and to believe and to consign the how to Allaah and to be pleased and do not explain anything from this based upon your desires since having eemaan in this is obligatory so whoever explains anything from this based upon his desires and rejects it then he is a Jahmee.

[Souncloud Audio Link

Transcribed Audio:

The texts of the sifaat (attributes) that are established for Allaah, the Mighty and Majestic, it is obligatory upon you to affirm them just as they come upon their reality without interfering with them with your intellect and saying this does not befit Allaah. Allaah is declared free of that and this is resemblance; tashbeeh, as is said by the Mu’attilah; deniers of the attributes or that you believe that Allaah resembles His creation as is said by the Mumaththilah; those who declare the Creator to be like the creation. So each of the two groups are upon misguidance.

  • Mu`attilah; those who deny the attributes, they went beyond the limit in tanzeeh (declaring Allaah free) to such an extent that they denied the names and attributes in order to flee away from tashbeeh (resemblance) they claimed.
  • Mumaththilah; those who liken Allaah to the creation, they went beyond the limit in affirming to such an extent that they likened Allaah to His creation.

Both of these positions are baatil (false and futile).

And the position of the Ahl-ul-Sunnah is al-wasat (the middle and justly balanced position), they affirm the names and attributes for Allaah with affirmation without tashbeeh (without likening Allaah to the creation) and they negate from Him any resemblance to a created being declaring Him free of imperfections but without denying the attributes. This is the position of the Ahl-ul Sunnah W`al Jama`ah. In accordance with His saying He the Most High said:

لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ

There is nothing like Him.
(Sooratus-Shurah (42) aayah 11)

This is a refutation of the Mumaththilah; those who liken Allaah to the creation, “there is nothing like Him.”

وَهُوَ السَّمِيعُ الْبَصِيرُ

And He, Allaah is the All-Hearing, the All-Seeing.
(Sooratus-Shurah (42) aayah 11)

This is a refutation of the Mu`attilah; those who deny the attributes and the aayah proves that affirming the names and attributes does not necessitate tashbeeh (resemblance) to the creation nor tamtheel (His being like) the creation and the fact that the people affirm whatever attributes He has affirmed for Himself or His Messenger sallAllaahu `alayhi wa sallam, we affirm those attributes and that in no way necessitates that we have likened Him to the creation or declared Him to be resemblance to the creation. This is the correct methodology with regard to the matter of Al-Asma Wa-Sifaat (names and the attributes).

Like such as “The hearts of the servants are between two fingers from the fingers of the Most Merciful, the Mighty and Majestic,”[1] you should affirm asaabi` (the fingers) for the Most Merciful as occurs in the hadeeth and you should not say that they are like the fingers of the created being for this is tashbeeh (likening) Him to the creation, we declare Allaah free of it. Rather, we affirm it as befits the Majesty of Allaah, the Perfect and Most High not like the fingers of the created beings.

And we affirm the Hadeeth Qudsee in which Allaah, the Majestic and Most High says:

“Whoever comes to me walking, I come to him running.”[2]

Meaning whoever hastens towards My pleasure and towards obedience to Me then I will hasten to forgive his sins and to carry out his needs. so the meaning of harwalah (running) is not the meaning that is well-known with us but rather it is explained by the end of the hadeeth by His saying, “If he were to ask Me, I would certainly give to him and if he were to ask My refuge, I would certainly grant him refuge.” So, the meaning of al-harwalah here is hastening to carry out the needs of His servant just as the servant hastens to the obedience to Allaah. So, does the servant run in reality or in meaning?[3]

So this contains a refutation of some of those who are overhasty in affirming al-harwalah (running) for Allaah and this is the case of actions which are done as a response just as He, the Most High said:

فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ اللَّهُ مِنْهُمْ

So they (the disbelievers) mock at the believers, Allaah will mock at them.(Sooratut-Towbah (9), aayah 79)

He, the Most High said:

إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

اللَّهُ يَسْتَهْزِئُ بِهِمْ

They (the hypocrites) say, “We were only mocking.” Allaah will mock them.(Sooratul-Baqarah (2), aayah 14-15)

He, the Most High said:

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

And they plotted and Allaah planned.
(Soorah Aali `Imraan (3), aayah 154)

So, it is obligatory to have awareness of these tremendous principles so that a person may be upon clear insight and be aware of the position of the Salaf with regard to it; those who are more firmly grounded than you and had more knowledge than you and a person should not try and make himself independent with his own understanding and his own intellect and affirm for Allaah things that he does not know about based upon what is apparent or based upon some unclear things, when there are decisive evidences, which explain and clarify them. So, it is obligatory to refer that which is unclear back to that which is clear and only those who are firmly grounded in knowledge will be guided to doing this. So, it is obligatory upon the student of knowledge and the beginner that he should not be hasty in these matters. Rather, he should withhold with regard to them and he should learn how he is to understand them upon the methodology of the Salaf and upon the clear, correct way. The Salaf (predecessors) did not fall short in making the truth clear and in laying down principles and regulations. However, this requires learning and understanding.

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

“Our Lord descends to the lowest heaven.”[4]

“And He descends on the evening of Arafah.”[5]

“He will come on the Day of Resurrection.”

He, the Most High said:

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

Do they but await that Allaah should come to them screened by clouds and the angels come and the affair will be finished and to Allaah return all affairs. (Sooratul-Baqarah (2), aayah 210)

And likewise with regard to Allaah, the Most High’s coming on the Day of Resurrection, it occurs also as a side point in a hadeeth of Abu Hurayrah radiyAllaahu `anh.[6]

“He will come on the Day of Resurrection to carry out judgement upon His servants.”[7]

We affirm these matters for Allaah upon their reality (haqeeqah) without interfering by defining the kayfiyyah (how). So, we do not burden ourselves with awareness of how He will descend and how He will come. So, the kayfiyyah (how), we do not enter into it but as for the meaning then it is ma’qool (understood) and therefore, when Imaam Maalik was asked about how al-istiwaa; how the ascending is when the questioner said:

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

The Most Merciful ascended over the Throne.
(Soorah Taa Haa (20), aayah 5)

Then the questioner said to Imaam Maalik:

“How did He ascend?”

He was asking about kayfiyyah (how).

Imaam Maalik rahimahullaah said to him:

الاستواء معلوم

“The ascending is known.”

Meaning known with regard to its meaning.

Imaam Maalik said:

والكيف مجهول , والإيمان به واجب , والسؤال عنه بدعة

“And how is unknown and having eemaan in it is obligatory and asking about it is bid’ah (innovation).”

This is the sound methodology in the like of these affairs.[8]

Likewise, affirmation of assoorah (a form) for Allaah, the Mighty and Majestic in his saying sallAllaahu `alayhi wa sallam:

“Allaah created Aadam upon his image.”[9]

And in a narration:

“Upon the form of the Most Merciful one.”[10]

So, we affirm assoorah (a form or image) for Allaah, the Mighty and Majestic just as His Messenger affirmed it for Him in his saying:

“I saw my Lord in the best form.” [11]

i.e this was in the world seeing Him in a dream in the best form. It contains affirmation of assoorah (form or image) for Allaah, the Majestic and Most High as befits His Majesty, not like the images of the created beings but rather, it is the assoorah (image or form) of the Most Merciful, the Majestic and Most High. So, these matters, we affirm them and we do not enter into them nor raise doubts about them nor delve further into them.

His saying, “We consign or surrender the matter,” what is correct is to perform tafweed of the kayfiyyah (how) it is, not tafweed of the meaning.[12]

His saying, “Do not explain anything from these with your desires,” rather you must explain them with the correct meaning that befits Allaah, the Majestic and Most High. It should not be said that they are not to be explained. Rather, they are to be explained and their meaning is to be made clear and tafweed (surrender, consigning) is just with regard to how only. So, therefore you affirm an-nuzool (His descending) but you negate the kayfiyyah (how). Allaah, the Majestic and Most High comes on the Day of Resurrection to carry out the judgement just as He, the Most High said:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

And your Lord will come. (Sooratul-Fajr (89), aayah 22)

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

Do they but await that Allaah comes to them screened by clouds and the angels and the affair is concluded. (Sooratul-Baqarah (2), aayah 210)

He, the Perfect will come to carry out judgement upon His servants. However, it is not like the coming of the created being and the coming of one of the creation. Rather, it is coming as befits His Majesty however He wishes, He, the Perfect and Most High.

His saying, “You should not explain any of this Bi Hawaaka (with your desires),” meaning do not explain them without knowledge (`ilm) but as for your explaining them as necessitated by the evidences and referring that which is unclear back to that which is clear then there is no harm in it. But as for a person who is a beginner or an ignorant person then he should not enter into these very grave matters and these tremendous matters because this is a mistake and something very dangerous and I see many of the youth who feign knowledge being bold upon the matters of `aqeedah and they start to derive things from them and to speak about them and then they have enmity towards each other based upon these things and they break ties with each other when they disagree.

So, oh brothers, Allaah did not burden us with these matters. Upon you is to proceed upon the methodology of the Salaf and to say what they said. The books of `aqeedah are precisely written and all praise is for Allaah and printed and corrected and being studied and carefully checked so do not introduce things from yourselves and understandings from yourselves, you have been  sufficed having to do this.

His saying, “Having eemaan in this is obligatory,” having eemaan in the names of Allaah and attributes and His actions is obligatory. It is obligatory upon the servant and from having eemaan in Allaah is to have eemaan in His names and His attributes as befits His Majesty, He, the Perfect and Most High. So, the person who interferes in the matters of names and attributes, either with ta`teel (negation) or with tamtheel (likening the Creator to the creation) or with tafweed (claiming ignorance about the meaning) or by bringing explanation from himself then this person has not believed in Allaah with true and full eemaan. Rather, his eemaan is deficient.

His saying, “So, whoever explains anything from this based upon his desires and rejects it then he is a Jahmee,” the Jahmiyyah negated the names and attributes because they explain them in accordance with what befits the created being. There is no doubt that Allaah is declared free of that which befits the created being. So, they initially likened Him and then secondly, they negated based upon their tamtheel (having likened Him to the creation) since nothing was apparent to them from these texts except that which resembles the created beings.

So, therefore they denied them on account of that but as for if they had just said these texts contain attributes and names of Allaah in reality, that they are as befit Him, they are not like the names of the created beings nor like the attributes of the created beings, if they’d just followed this methodology, they would have been safe and sound but they were afflicted on account of their understanding and their desires.

And the Jahmiyyah, this is an ascription to Al-Jahm ibn Safwaan at-Tirmidhiyy or As-Samar Qandee, this well-known deviant, ascribed to the town of Tirmidh or the area of Samar Qand and he was the first one who manifested the saying that the Qur’aan is created and who had the saying that the names and the attributes are to be negated and who said that eemaan is just merely awareness in the heart to the rest of his sayings of misguidance and disbelief. So, whoever holds this belief then he is ascribed to him or it is to be said this person is a Jahmee in ascription to Al-Jahm.

Footnotes:

[1] Part of a hadeeth reported by Muslim (2,654) from a hadeeth of `Abdullaah ibn `Amr ibn al-`Aas radiyAllaahu `anhuma.

[2] Reported by Al-Bukhaariyy (7,405) and Muslim (2,675) from a hadeeth of Abu Hurayrah radiyAllaahu `anh.

[3] Side point: Whether ar-harwalah (running) is to be understood literally or it’s to be explained as Shaykh al-Fowzaan mentioned in the likes of what occurs at the end of the hadeeth then as Shaykh al-Fowzaan hafizahullaah said, This is also what was said by Shaykh ul-Islaam ibn Taymeeyah in Majmoo` al-Fataawa and likewise you’ll find in the explanation of Shaykh Saalih Aal ash-Shaykh upon Al-Waasitiyyah of Ibn Taymeeyah, the same explanation, he explained it that here in this particular hadeeth al-harwalah means Allaah, the Most High’s hastening to carry out the needs of His servant and to forgive him.

However, there are others from the People of Knowledge who affirm al-harwalah (running) as an attribute for Allaah, the Most High as is apparent. From them was Imaam Ad-Daranee in his refutation of Al-Mareesee. Likewise, from the present day scholars Shaykh bin Baaz rahimahullaah in his fataawa; Fataawa Noor `Alaa al-Darb. Likewise, Shaykh ibn `Uthaymeen in his fataawa and in his fataawa of al-`aqeedah in his book Al-Qawaa`id al-Muthlaa and Shaykh `Ubayd in his explanation, he agreed with that as well. Likewise, the Saudi Lajna also and likewise, Shaykh al-Albaaniyy in Silsilatul Huda Wan-Noor tape series, all of them affirming this as an attribute for Allaah as befits His Majesty.”

Likewise, Shaykh Saalih as-Suhaymee hafizahullaah said in his taped explanation – “So, the Salaf had a great deal of speech concerning it, however, what has most right in the matter is that we should have eemaan in it as befits the Majesty of Allaah, meaning we affirm it as an attribute for Allaah as it stands and it is a proof for His responding to His creation, we affirm the attribute and what’s necessitated by the attribute is that Allaah indeed responds to His creation. So what is indicated by the attribute and its affect is His reward. So affirming the attribute ar-harwalah has more right than the saying of those who say that it means giving reward alone.”

[4] Reported by Al-Bukhaariyy (6,321) and Muslim (758) from Abu Hurayrah radiyAllaahu `anhu.

[5] Reported by Muslim (1,348) from `Aa`ishah that Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“There is no day when Allaah frees more slaves from the fire than the day of Arafah and He indeed draws close then He boasts about them to the angels and says “what do those people want?” 

[6] Reported by Al Bukhaariyy (806) and Muslim (182), a long hadeeth containing the wording:

“And Allaah will come to them, He, the Mighty and Majestic.” 

[7] He, the Most High said:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

And your Lord will come and the angels in ranks.
(Sooratul-Fajr (89), aayah 22)

[8] Side point: Shaykh Saalih as-Suhaymee hafizahullaah in his explanation mentioned a number of attributes and he applied the same principle to each one with regard to Allaah’s hand for example, he says, “The hand the meaning is known, the how is unknown, having eemaan in it is obligatory and asking how is an innovation.”

[9] Reported by Al Bukhaariyy (6,227) and reported by Muslim (2,841) from a hadeeth of Abu Hurayrah radiyAllaahu `anhu.

[10] Reported by AtTabaraaniyy in Al-Mu’jam al-Kabeer and by Al-Haarith ibn `Abee Usaamah in his Musnad and by Ibn Khuzaymah in Kitaab at-Tawheed from a hadeeth of `Abdullaah ibn `Umar radiyAllaahu `anhuma and it was declared authentic by Imaam Ahmad and Ishaaq ibn Raahaweyh as occurs in Meezaan al-I’tidaal of Imaam athThahabiyy.

Side point: Some of the People of Knowledge such as Ibn Khuzaymah and some others declare this wording to be weak and likewise Shaykh al-Albaaniyy declared this wording weak in AdDa`eefah, hadeeth number 1,176 because of four weaknesses in the chain of narration. Ibn Khuzaymah himself pointed out three of the weaknesses and Shaykh al-Albaaniyy mentions the 4th weakness as well, Allaahu `Aalam.

[11] Reported by Imaam Ahmad in his Musnad and it should be volume 5, page 243 and by At-Tirmidhiyy in his Sunan from a hadeeth of Mu`aadh radiyAllaahu `anhu and it was declared authentic by At-Tirmidhiyy and he mentioned Al-Bukhaariyy declared it authentic also and likewise it was declared  saheeh (authentic) by Shaykh al-Albaaniyy.

[12] Side Point: The position of the People of the Sunnah is with regard to the attributes of Allaah, the Most High then we say just as Imaam Maalik said as for the meaning of the attributes then we affirm the meaning but as regards to how the attribute is then we do not know so that is what we consign to Allaah, we give up on that, how it is; we do not know, we leave that to our Lord, Allaahu `Aalam. Whereas, as regards to the Mufawwidah; the deviant group then they  do the tafweed of the meaning i.e  they say we don’t know what the meaning is.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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