The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Islamic Knowledge – Islam, Sunnah, Salafiyyah

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Al-‘ilm ash-Shar‘ee : The Legislated Islamic Knowledge – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 02 : Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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—

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

That it is obligatory upon us to learn four matters

الأُوْلَى: العِلْمُ

The first is knowledge4

Shaykh Fawzan Explanation:

[4]:

His saying, “knowledge”: what is meant by knowledge here, is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, because that is what it is obligatory to learn, and these matters are obligatory to learn upon every Muslim, male or female, free or slave, rich or poor, a king or a pauper, every Muslim, it is obligatory upon him that he should learn these four matters.

And this is what the scholars call al-waajib al-‘aynee, and it is what is obligatory upon every individual from the Muslims. So the five obligatory prayers which are upon the men and the  women, and the congregational prayer in the mosques, which is upon the men, this is obligatory upon every individual from the Muslims, that he learns about them. Therefore he said, “it is obligatory upon us”, and he did not say, “it is obligatory upon some of us”, rather he said, “it is obligatory upon us”, meaning upon us the Muslims. So it is from the knowledge which it is obligatory to learn upon all individuals, because knowledge is of two categories:

The first of them: that which it is obligatory upon all individuals to learn, such that there is no excuse for anyone to be ignorant of it, and it is that which is such that the religion cannot be correctly established except with it, such as the five pillars of Islaam which are the Two Testifications, and the establishment of the Prayer, and the giving of the Zakaat, and the fast of Ramadaan, and Hajj to the sacred House of Allaah. It is not permissible for the Muslim to be ignorant of that, rather he must learn it.

Since learning the meaning of the Two Testifications, is to learn the ‘aqeedah (creed and belief), so the Muslim learns the creed and belief in order to act upon it, and he learns whatever opposes it in order to keep away from it – this is what is contained in the Two Testifications.

Likewise he learns the pillars of the Prayer, and the conditions of the Prayer, and the obligations of the Prayer, and the sunnahs of the Prayer; he must learn these matters in detail. It is not just the case that he can pray when he does not know the rulings of the prayer. How can a person do an action when he does not have knowledge of the action which he is performing? How can he perform the Prayer when is ignorant of its rulings? So it is essential that he learns the rulings of the Prayer, and those things which nullify the Prayer, he must learn this.

Likewise he should learn the rulings of the Zakaat, and he should learn the rulings of the Fasting, and he should learn the rulings of the Hajj, so when he wants to perform Hajj, it becomes obligatory upon him to learn the rulings of the Hajj and the rulings of the ‘Umrah in order to perform these acts of worship in the prescribed and legislated manner.

And this category, no-one is excused for being ignorant of it, and it is what is called al-waajib al-‘aynee that which is obligatory upon every individual Muslim.

The second category from the categories of knowledge, is that which is additional to that, from the legislated rulings which the Ummah (Islaamic Nation) together has need of, and it may be the case that not every individual has a need of it, such as the rulings of trading, and the rulings of dealing and transactions, and the rulings of religious endowments, and laws of inheritance and bequests and the rulings of marriages, and the rulings relating to crimes. These are essential for the Ummah. However it is not obligatory upon every individual from the Ummah that he has to learn it. Rather, if these things are learnt by sufficient number of scholars, such that what is required is attained, then that will suffice so that they can fulfill the need of the Muslims for legal judgments and for religious verdicts and for teaching and other than this. This is called waajib al-kifaayah (the communal obligation), such that if a sufficient number of people carry it out, then sin falls away from the rest, and if all of them leave it, then they will all be sinful.

So the Ummah must have people who learn this category since they are in need of it. However, it is not said to every individual, “it is obligatory upon you to acquire knowledge of these matters”, because this may not  be possible for every individual. Rather this is specific to the people of ability and the people of capability from the Ummah. And if this is learnt by some of the Ummah, then the obligation has been established, contrary to the first category, for there, every individual is accountable for it himself, because it is not possible for him to perform these actions except with knowledge. And therefore the Shaikh said, “it is obligatory upon us”, and he did not say, “it is obligatory upon the Muslims”, or, “it is obligatory upon some of the Muslims”. Rather he said, “it is obligatory upon us”, meaning upon everyone from us as an individual obligation.

And we should know, before entering into the matters, that what is meant by knowledge, which it is obligatory upon the Ummah – whether it be that which is obligatory upon every individual, or whether it be that which is obligatory upon some, then it is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, that which the Messenger sallallaahu‘alaihiwasallam came with.

As for worldly knowledge, such as the knowledge of industries, and professions, and arithmetic, and mathematics, and engineering, then this knowledge is permissible – it is permissible to learn it and it can be obligatory if the Ummah has need of it, then it will be obligatory on those who are capable. However, it is not the knowledge which is intended in the Qur’aan and the Sunnah, that which Allaah the Most High has praised and commended its people, and that which the Prophet sallallaahu ‘alaihi wa sallam said about it:

العلماء ورثة الأنبياء

“The ‘ulemaa, (the scholars, or the people of knowledge) are the inheritors of the Prophets.”[1] 

What is meant is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge.

As for worldly knowledge, then whoever is ignorant of it, then there is no sin upon him, and whoever learns it, then it is permissible for him, and if he utilises it to benefit the Ummah, then he is rewarded for it. And if a person died, and he was ignorant of this knowledge, then he would not be taken to account for it on the Day of Resurrection.

However, whoever died and he was ignorant of al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, particularly essential knowledge, then he will be asked about it on the Day of Resurrection, “Why didn’t you learn? Why didn’t you ask?”. The one who says when he is placed in his grave, “My Lord is Allaah, and Islaam is my religion, and my Prophet is Muhammad sallallaahu ‘alaihi wasallam”, this person will be saved.  It will be said to him, “Where did you acquire this from?”. So he will say, “I read the Book of Allaah and I learnt it”.

As for the person who turns away from that, then when he is questioned in his grave, then he will say, “Haa, haa, I don’t know, I heard the people saying something so I said it”. Then this person, his grave will be made to blaze with fire upon him – and Allaah’s refuge is sought – and it will be crushed upon him, to such an extent that his ribs will cross over, and he will come to be in a pit from the pits of the hell-fire, because he did not have knowledge and he did not read. So it will be said to him:

لا دريت ولا تليت )  أو لا تلوت )

“You did not know and you did not read (or you did not follow)”.[2]

 So he did not learn and he did not follow the example of the people of knowledge, rather he was wasted and lost in his life, so this is the person who ends up in wretchedness, and Allaah’s refuge is sought.

So his saying, “Knowledge”, this is the legislated knowledge that is required from us as a body and as individuals, and it is knowledge and awareness of Allaah through His Names and His Attributes, and knowledge of His right upon us, which is to worship Him alone ascribing no partner to Him, so the first thing that is obligatory upon the servant is knowledge and awareness of his Lord the Mighty and Majestic, and how to worship Him.

Footnotes:

[1] This is reported by al-Bukhaaree in disconnected form in the Book of Knowledge, Chapter, “Knowledge comes before speech and action”, it follows on from hadeeth 67; and is reported by Aboo Daawood, and ibn Maajah and at-Tirmidhee from a hadeeth of Aboo Ad-Dardaa radiyallaahu‘anhu. [Al-Albaanee declared the hadeeth of Aboo Daawood saheeh].

[2] Reported by Al-Bukhaaree in abridged form as a hadeeth of Anas 1338, and also reported by Muslim in abridged form also as a hadeeth of Anas 2870, and reported by Aboo Daawood as a hadeeth of al-Baraa’ ibn ‘Aazib in a long hadeeth 4753. [Al-Albaanee declared the hadeeth of Aboo Daawood saheeh].

Posted with kind permission from Dawud Burbank rahimahullaah

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Know! May Allaah have Mercy upon you – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

اِعْلَمْ  رَحِمَكَ اللهُ

Know! May Allaah have Mercy upon you2

Shaykh Fawzan Explanation:

[2]:

His saying, “Know!”, it is a word which indicates giving importance to the topic, so when he said, “Know!”, then its meaning is that the matter which he is going to put before you is a matter which is important. So this word, “Know!”, indicates the importance of the topic which he is beginning it with.

And the meaning of, “Know!”, Is that it is a command from, ‘knowledge’, meaning, ‘learn!’. And knowledge means: to comprehend something as it actually is, or, to perceive something in accordance with how it actually is.

To comprehend something in a manner which is contrary to how it actually is in reality, or to perceive something contrary to the reality of it, this is ignorance, and it is the opposite of knowledge.

His saying, “May Allaah have Mercy upon you”, this is a supplication for the seeker of knowledge, so the shaikh makes supplication for the student of knowledge, that Allaah has Mercy upon him, and that He the Perfect and Most High should place Mercy upon them. So this shows the kindness of the teacher towards the student, and that he should begin with good and fine speech, and with righteous supplication, so that this has an effect upon him and so that he turns attentively to his teacher.

As for if the teacher begins with stern words, and with speech which is not appropriate, then this will alienate (i.e. will cause the student to flee). So what is obligatory upon the teacher and upon whoever calls to Allaah and whoever commands the good and forbids the evil is to be kind and gentle with those he addresses with making supplication for him and complimenting him and speaking with mild speech, because this is more likely to bring about acceptance.

As for the obstinate opponent and the person who proudly refuses to accept, then there is a different way of addressing this person. Allaah the Perfect said:

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ

And do not debate with the People of the Book except in a manner which is best, except those of them who transgress. And say we truly believe in what was sent down to us, and what was sent down to you, and our Lord whom we worship and your Lord is One, and we are Muslims in submission to Him. [29:46]

So those who transgressed from the People of the Book and knowingly and obstinately refused the truth, and rejected the truth with pride, those people are not addressed in the manner which is finest, rather they are addressed with that which will deter them. He the Most High said:

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ

O Prophet, strive hard against the unbelievers and the hypocrites and be stern with them. And their final abode is the Hell-fire, and what an evil destination. [9:73] 

The hypocrites, they are not fought against with weapons, rather jihaad is waged against them with proof and speech and by refuting them with sternness as a deterrent for them, and in order to deter the rest of the people away from them. And He the Most High said with regard to them:

أُولَٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلًا بَلِيغًا 

And admonish them with a saying which will have an effect upon them. [4:63]

There is a specific manner of addressing those people, because they are people who deliberately and obstinately reject, and reject from pride, and they do not want the truth, rather they want to misguide the people, so those people are addressed with that which befits them.

As for the student who seeks guidance, then he should be spoken to with gentleness and mercy, and kindness, because he desires the truth, and he desires knowledge and he desires benefit.

His saying, “Know! May Allaah have Mercy upon you”, is a supplication for you for mercy, for if Allaah truly has Mercy upon you, then through that you will be blissful in this life and in the hereafter, if you enter within the Mercy of Allaah – and this is a supplication from a great scholar and a righteous man, so it is to be hoped that it will be accepted, if Allaah wishes.

—

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Basmalah : It is Befitting to Begin With it in Every Important Affair – Shaykh Fawzan | Dawud Burbank

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[11:33 minutes]
Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

The Author’s Introduction

قال رحمه الله: بِسْمِ اللهِ الرَّحْمَـٰنِ الرَّحِيمِ

He, may Allaah have mercy upon him, said: In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.1

[1]: He began, may Allaah have mercy upon him, this treatise with the Basmalah, following the example of the Book of Allaah, the Mighty and Majestic, since the first thing which you see in the mus-haf (the printed copy of the Qur’aan), and before every soorah of it is, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy).

So therefore it is used to begin treatises, or letters and books and works following the example of the Book of Allaah, the Mighty and Majestic. And likewise the Prophet sallallaahu ‘alaihi wasallam used to write it at the start of his letters when he wrote to the governors and the chiefs and to those who were in the different regions of the earth, calling them to Islaam, he would begin his letter with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm.

And he sallallaahu ‘alaihi wasallam used to begin his talks and his speech with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (“In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”), which shows that beginning with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is the sunnah of the Messenger sallallaahu ‘alaihi wasallam, just as Sulaymaan ‘alaihissalaam when he wrote to Bilqees, the Queen of Saba’, he began his letter with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm:

قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ

She said: O chiefs, a noble letter has been delivered to me, it is from Sulaymaan, and it reads, “In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”. Do not be haughty, and refuse what I call you to, but rather come to me in submission”. [27:29-31]

So it is befitting to begin with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, in every important affair and in every work which has importance and value, and in every letter.

So therefore those people who do not begin their works and their letters with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm , those people have left the Prophetic sunnah and left following the example of the Book of Allaah the Mighty and Majestic and perhaps because of that these books of theirs and these letters of theirs do not contain blessing and do not contain benefit, because they are deprived of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm. So therefore, they are deprived of benefit.

Why did they abandon, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm? They abandoned it because it is a sunnah, and they flee away from the sunnah, or they blindly follow those people who flee away from the sunnah. So it is befitting that attention is given to the like of this.

So the meaning of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is seeking aid through the Name of Allaah.

So his saying, Bismi Allāh (With the Name of Allaah), this is a preposition, and a word which is governed by the preposition, connected to something which is left unmentioned, whose meaning is taken to be, “I seek aid through the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, or, “I begin with the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, seeking blessings by means of it and seeking the aid of Allaah the Mighty and Majestic.

So therefore it is a tremendous preface for speech and for books and for letters, so a person seeks the aid of Allaah in its beginning and seeks blessing by means of His Name, He the Perfect and Most High.

—

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Shaykh Fawzan’s Introduction to “Sharh Usool ath-Thalaathah” – Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

The Introduction to the Explanation (Sharh-ul-Usool-ith-Thalaathah)

In the Name of Allaah the Extremely Merciful, the Bestower of Mercy.

All Praise is for Allaah the Lord of the whole of creation and may Allaah extol and grant peace and security to our prophet Muhammad and to his true followers and to his companions, all of them.

And to Proceed:

So before us is this treatise – the treatise “The Three Fundamental Principles” – and it is a tremendous treatise which is brief, supported by evidences from the Book of Allaah and the sunnah of his Messenger sallaahu ‘alaihi wa sallam.

And this small treatise is about a tremendous fundamental matter from the fundamentals of Islaam and it is al-‘aqeedah – creed and belief. And the scholars give importance to these brief works, authoring them and exerting themselves to shorten them and refine them, then they would encourage their students to memorize them so that they should remain fundamental assets for them and a store of provision for them which they can derive benefit from, and bring benefit to others by means of them.

And beginning with these shorter works is the foundation for the students of knowledge, so the student of knowledge should begin by learning little by little, taking from the initial points of knowledge and its fundamentals and then proceed in stages through it.

So these brief works are the path leading on to the longer works. So it is not possible for the longer works to be understood except after the brief works have been understood and then the person has proceeded on from them in stages. And therefore they said about the meaning of His saying, He the Most High:

وَلَٰكِن كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

But rather be rabbaaniyyoon (wise scholars who cultivate the people) by your teaching them the Book and your studying it [3:79]

The word rabbaaniyoon – they are those who begin with the small matters of knowledge before the greater ones. They cultivate themselves and their students beginning with the smaller matters and moving on to the larger matters, and this is something natural, because all things begin from their roots and their foundations and then they grow bigger and larger after that.

As for the person who pounces upon knowledge from its top, then this person will just tire himself out and will not attain anything. Whereas the one who begins with the fundamentals and proceeds in stages, this is the person, who by the permission of Allaah will be proceeding in the correct way and with sound direction.

He, the Most High, said:

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا

They ask you about the crescent moons. Say: they are signs to mark periods of time for mankind and for the hajj. And righteousness in not that you enter the houses from their backs, but rather righteousness is the quality of the person who has taqwaa (who fears and is dutiful to Allaah). And enter houses through their proper doors. [2:189]

Those people asked a question about the crescent moons: why does the crescent moon begin as something small and then grow larger until it becomes full, then it grows smaller until it is again a crescent? So Allaah rebukes them, and directed them towards asking about that which will benefit them, and that they should come to the houses of knowledge from their correct doors.

As for asking about the crescent moon and it conditions and its smallness and its largeness, then this has no benefit in it for them, rather benefit is that they ask about what they are in need of and that is awareness of the benefits of the crescent moon, and therefore He said:

قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ

Say: they are signs to mark periods of time for mankind [2:189]

So He explained their benefits and that is that Allaah makes them signs marking periods of time for mankind by means of which they can become aware of acts of worship and dealings and time spans and other than that.

So He directed them to the benefits of the crescent moons and He did not respond to their question about the reality of the crescent moons, because there was no benefit for them in that, and so that He should direct them towards what is befitting for them to ask about and it is the doors to knowledge, not the back-doors of knowledge and the superfluous unnecessary matters which they have no need of. And if they do have some need of them, then it is only a slight need.

—

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

If you hear a man Attacking or Rejecting the Narrations then doubt his Islam – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 79 : Point 135-136
 Shaykh Ahmad Najmee | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[135] If you hear a man attacking the narrations (athaar) or rejecting the narrations or desiring some thing other than the narrations then have doubt about his Islam. And do not doubt that he is the person of Desires and Innovator.

[136] And know that Ruler’s oppression does not reduce or remove anything that Allaah has made obligatory upon the tongue of his prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). His oppression will be upon himself and your acts of obedience along with him will be complete if Allaah,the Most High,wills. Meaning, the congregational prayer and the jumu’ah prayer along with them and fighting jihaad along with them. And all acts of obedience accompany them in that , for you will have your intention.

[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 Links:

Meeting Allaah as a Major Sinner is beloved to me than meeting Him with the Sayings of the Deviated Sects – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 84 : Point 150C
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Yūnus ibn ‘Ubayd saw his son come away from the company of a person of the innovated sects, so he said “O my son! where have you just come from?” He replied “from being with Amr ibn Ubayd“. He said “O my son! that I should see you coming out from the house of a Khunsaa (hermaphrodite, bisexual) would be more beloved to me than that I should see you coming out from the house of so-and-so.That you should meet Allaah, O my son, as a fornicator , a major sinner, a thief and a treacherous person would be more beloved to me than that you meet Him with the saying of the people of the deviant sects.”

Do you not see that the Yūnus ibn ‘Ubayd knew that the hermaphrodite would not misguide his son away from his religion whereas the innovator may lead him astray until he becomes a disbeliever.

[Souncloud Audio Link] 

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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 Links:

Don’t be Deceived with the Worship of the Innovator – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 84 : Point 150B
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man striving hard upon worship (ibaadah), living a life of abstention from all worldly comforts consuming himself with worship but he is a person of the innovated sects then do not sit with him and do not listen to his speech and do not walk with him upon any path for I do not feel secure that you will not eventually come to regard his way as something pleasing and thus go to destruction along with him.

[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 Links:

Sitting with the Sinful is better than Sitting with an Innovator – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 83 : Point 150A
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man whose manner and behavior is despicable such that he is wicked, sinful, a person of acts of disobedience and oppressor yet he is from the people of sunnah then keep company with him and sit with him since his sin will not harm you.

[Souncloud Audio Link] 

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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 Links:

The one who Reviles the Companions actually Reviles the Prophet ﷺ – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 83 : Points 148-149
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[148] Know that whoever speaks against anyone from the companions of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), then know that he seeks really to attack Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and he has caused harm towards him in his grave.

[149] If some innovations become apparent to you from a person, then beware of him since what he conceals from you will be more than what he makes apparent.

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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

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Know that all of the Innovated Sects are Despicable – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 83 : Points 147
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that all of the innovated sects are despicable, they all invite towards the sword. And the most despicable of them  and the ones who are most severe in disbelief are the Raafidah, the Mu’tazilah and the Jahmiyyah, since they push the people towards total negation (ta’teel) and heresy (zandaqa).

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—

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

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Smoking: Is It Haraam (Unlawful)? – Dr. Saleh as Saleh

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Smoking: Is It Haraam (Unlawful)?
Author: Sheikh (Dr) Muhamad Bin Ahmad Bin Ismaa’eel
Translated by Dr. Saleh As-Saleh (rahimahullaah)

Many Muslims regard smoking as disliked by Sharee’ah but not forbidden. When an advice is given about smoking and its ruling you often hear a defensive response. People know the killing effects of smoking, but Satan wants them to keep on spending and burning their chests.

Certainly, cigarettes were not present in the lifetime of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). However, what was present and will continue to be present is the Revelation in its forms, the Qur’aan and authentic Sunnah. The Qur’aan formulated the prohibition of everything that is evil:

“He allows them all that is good and lawful, and prohibits them as unlawful all that is evil.” (Qur’aan 7: 157)

Evil manifests itself in things, deeds, beliefs, persons, foods, drinks, etc. Let us see whether smoking is evil or not?

1-Smoking is a killer:

It causes lung cancer, tuberculosis, and heart diseases, to mention a few. We know that Allaah forbids us from killing ourselves. He says:

وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا

وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا

“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you. And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allaah.” (Qur’aan 4: 29-30)

Allaah also says:

“And do not throw yourselves into destruction” (Qur’aan 2: 195)

The above ‘Ayaat are sufficient to prove the Tahreem of smoking.

2-Smoking burns wealth:

Allaah (سبحانه و تعالى) says:

 وَلَا تُبَذِّرْ تَبْذِيرًا

إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ

“But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the devils.” (Qur’aan 17: 26-27)

You see some Muslim smokers, may Allaah guide them to the truth, reserving their cash to buy a pack or a twelve-pack carton of cigarettes, or for the “pipe stuff”, etc. wasting their money and their chests: waste on top of waste.

3-Smoking inflicts harm on non-smokers:

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“There should be neither harming, nor reciprocating harm”

[An authentic hadeeth reported in Saheeh Al-Jaam’, # 7517.]

a-Smoking harms the body.

b-It is harmful to others. Many people encounter breathing problems when they smell a pipe or a cigarette, especially people suffering from bronchial asthma.

c-It is the cause of many devastating fires, etc.

4-Smokers cause the spread of evil: They smoke openly and thus encourage others to smoke.

5-Smoking effects worship: Many smokers dislike fasting and praying because they become impatient. They want to go for the next “round”. The smoker becomes like an addict.

6-Smoking makes people smell bad: His car, clothes, home, etc. Carry the bad smell too! He hurts others with his smell while in prayer. In fact the angels also get affected by the smell, because the Prophet ρ said:

“Whoever has eaten from such greens: garlic, onions, or leek should keep away from our mosque. Truly, the angels are harmed by that which harms the offspring of Adam.”

[Al-Bukaree, Muslim, At-Tirmithee, and An-Nassaa’ee from the hadeeth of Jaabir. See Saheeh AlJaami’ # 6089.]

The above points are clear evidences that smoking is evil, and thus it is Haraam (unlawful). If the Muslim is under any kind of stress, then he must turn to Allaah for help. The Book of Allaah, the Qur’aan is a healing. When the urge for smoking arise, resort to the Qur’aan and strive to comply with Allaah’s commands:

وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

“Those who strive hard in Us (Our Cause), We will surely guide them to Our Paths.” (Qur’aan 29: 69)

You may want to take by some of the following means while depending upon Allaah, seeking His help and guidance:

1-Try to minimize drinking the drinks that became “mentally related” to smoking:coffee, tea, etc.
2-Whenever there is an urge for smoking, try to make yourself busy with something else.
3-Minimize contact with smokers.
4-Try not to accept a cigerette from anyone.
5-Try not to finish smoking the whole cigarette. Go to two thirds, then half, etc.
6-Try not to deeply inhale the smoke.
7-Try to drink a lot of water one you quit smoking.
8-Try to remember that you want to gain the pleasure of Allaah.

Source: Pages 54 – 56 in the below PDF Document
The Three Letters – The Beard, Isbaal , Smoking – Dr Saleh as Saleh [PDF]

Source: Understand-islam.net

Related Link: https://abdurrahman.org/category/islam/smoking

The Qur’āniyyah (The Rejectors of Sunnah) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 82 : Points 146
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you hear  a man to whom you bring a narration to, not wanting it and instead wanted the Qur’an (only) then do not doubt that he is a man who embraces heresy (zandaqa). So get up from him and leave him.

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—

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

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If you see  a Man sitting along with the People of Desires – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 82 : Points 145
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see  a man sitting along with the people of desires (ahwaa) then beware of him and make him aware. And if then sits with them after knowing, then keep away from him, for he is a person of desires.

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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

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..Then know that he is a Person of the Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 81 : Points 144
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man having love for Abū Hurayrah, Anas ibn Mālik and Usayd ibn al-Hudayr (radi Allaahu anhum) then know that he is a person of the Sunnah, if Allaah wills. And if you see a man having love for Ayyūb, Ibn Awn, Yūnus bin Ubayd, Abdullāh ibn Idrīs al-Awdī, ash-Sha’bī, Mālik ibn Mighwal, Yazīd bin Zuray, Mu’ādh bin Mu’ādh, Wahb bin Jarīr, Hammād bin Salamah, Hammād bin Zayd, Mālik ibn Anas, al-Awzā’i, and Zā’idah bin Qudāmah, then know that he is a person of the Sunnah. And if you see   a man having love for Ahmad ibn Hanbal, al-Hajjāj ibn al-Minhāl, Ahmad ibn Nasr – and who speaks favorably about them and holds their sayings, then know that he is a person of the Sunnah.

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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

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The Statements of Abdullah Ibn Al-Mubaarak regarding people who seek after Concessions – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 81 : Points 143
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Abdullah Ibn Al-Mubaarak (rahimahullaahu ta’ala) said: Do not take anything from the people of Koofah with respect to the views of the Raafidah nor anything from the people of Sham with respect to the sword, nor anything from the people of Al-Basra with respect to pre-decree (Al-Qadar), nor anything from the people of Khurasaan with respect to Irjaa, nor anything from the people of Makkah with respect to money changing (currency exchange), nor from the people of Al-Madeenah with respect to singing, do not take anything from them with respect to these.

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—

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/innovated-groups-sects

Names of the Messengers Mentioned in Qur’an and Authentic Sunnah – Dr. Saleh as-Saleh

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Some of the Messengers whose names we know of by Textual Proofs from the Qur’an and (or) Authentic Sunnah are:

[Download PDF]

Source: The Message of the Messengers – Dr Saleh As-Saleh [PDF]

Related Link: https://abdurrahman.org/prophets-messengers

Rāfidī, Nāsibī, Jahmī, Khārijī, Mu’tazilī, Qadarī – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 80 : Points 142
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you hear a man saying “so and so is a Nāsibī” then know that he (who said it) is a Rāfidī and if you hear a man saying “so and so is a Mushabbih and so and so speaks with Tashbeeh” then know that he, the one who say it, is a Jahmī and if you hear  a man saying “speak with Tawheed and explain Tawheed to me”  then know that he is a Khārijī, a Mu’tazilī or if he says so and so is a Mujbir or he speaks with Ijbar or he speaks about Justice (Al-Adl) then know that he is  a Qadarī (Qadariyyah) because these names are novelties newly invented by the people of innovations.

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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 Links:

 

The Virtues of Hijab – Dr. Saleh as-Saleh

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[Download MP3] [30 min Duration]

INTRODUCTION

ALL praise is due to Allah, the Lord of the Worlds, the Most Merciful, the Beneficent, and the Master of the Day of Judgment. O Allah! Have Your Salat (1) and Salam (peace) and blessing upon Your slave and Messenger Muhammad and upon all of his companions.

Extraordinary consideration has been given by the Islamic Law to women’s affairs, all meant to protect her chastity, to honor her and to secure her position in life. The so called “restrictions” placed upon her regarding her dress and the display of her beauty and ornament is only to guard against all ways of corruption arising from such dazzling displays. What Islam has established is not a restriction on the freedom of women but is a firm protection for her from falling down to the lowest levels of humiliation.

One of the means of this protection is the HIJAB. The characteristics of the Hijab are discussed, bringing the glad tidings promised (by Allah) to those women adhering to it. We also point out the danger of dazzling displays of ornaments and beauty as well as the terrible repercussions in this life and in the hereafter for those who practice Tabar’ruj (display of beauty).

It comes at a time when more women are throwing away their revealing clothes, and wearing the Hijab. This comes at a time when Muslim women wearing Hijab are attacked in “civilized” Europe (2)! and inFrance (3) Muslim women are prevented from wearing the head scarf / Hijab at school. These are times of trials for Muslims and particularly for Muslim women. We all have to remember the path of the Prophets: endurance, patience, holding on, and aiming high by keeping the way of Allah above everything.

(1) The Salat of Allah upon prophet Muhammad is His Praise and mentioning of the Prophet to the angels in the Most High place in Paradise
(2) Bosnia is a testimony against the “civility” of Europe and the West. Civility stops at the word: Muslim or Islam!
(3) The country that raises the banner of: equality, brotherhood, and freedom.!!!

THE VIRTUES OF HIJAAB

(1) AN ACT OF OBEDIENCE

The Hijab is an act of obedience to Allah (سبحانه و تعالى) (4) and to His Messenger Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم (5)

He (سبحانه و تعالى) says:

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا

“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.” (Qur’an 33:36)

Allah (سبحانه و تعالى) also says:

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

“But no by your Lord, they can have no Faith, until they make you (Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) a judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (Qur’an 4:65)

Indeed,, Allah ordered that women must put on the Hijab (6).

He (سبحانه و تعالى) says:

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ

“And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna (7).” (Qur’an 24:31).

Allah considered the dazzling display of beauty an act of ignorance:

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ

“And stay in your houses and do not display yourselves like that of the times of Jahiliyeeyah(8) (ignorance). “ (Qur’an 33:33)

He, Most Glorified, says:

 وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

“And when you ask the Prophet’s wives for anything you want, ask them from behind a screen.” (Qur’an 33:53)

The above Ayah (verse) does not apply only to the Prophet’s wives but to all of the believing women. Carefully read the following saying of Allah (سبحانه و تعالى):

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. (9) (Qur’an 33:59)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The woman (i.e. any woman) is A’wrah (10)”, that is she must be covered.

(4) Subhanahu Wata’ala, Most Glorified and Most High is He.

(5) صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم: Salla Allahu Alaihi Wassalam: May the Salat and Salaam (Peace) of Allah be upon His Prophet Muhammad

(6)This is not something cultural. It is Allah’s order. Its conditions are not Arabian, Egyptian, Pakistani, Black or White American, etc. Its conditions are specified in the Qur’an and Sunnah to provide a protection and safeguarding of women. No one knows about what is good for men and women more than their Creator, Allah. His laws are Wise as it is the case with all of His actions.

(7) Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous predecessors) differed whether the veil cover of the body must include the hands and face or not. Today, respected scholars say that the hands and face must be covered. Other respected scholars say it is preferable for women to cover their whole bodies.

(8) Jahilyeeyah: The days of ignorance prior to the Revelation of the Qur’an.

(9) No one can ignore the molestation of women that exists in the so called “open” societies. The question is: why it is happening? The answer begins to shape up when people think about the purpose behind creation. Allah created us for the single purpose of worshipping Him alone. He detailed all the ways to fulfill this purpose in the Last Revelation to all mankind, the Qur’an. In it we can find how women and men can safeguard their dignity, honor, and morality. The worship of Allah is manifested in the following of His orders. Allah orders that men and women must avoid all the roads that lead to animalistic ways of living. The Hijab is one of Allah’s commands. It is an honor and protection for women as well as a true freedom for her body from the hands and eyes of aggressors and molesters.

(10) This hadeeth is narrated by Abdullah bin Masoud and collected by At-Tirmidhi who said it is Hassan-Ghareeb i.e. good and Ghareeb (The Ghareeb is a narration by one narrator either in each level of the levels of the chain of narrators or in some levels of the chain). Also As-Suyouti hinted that it is authentic.

(2) THE HIJAB IS IFFAH (MODESTY):

Allah (سبحانه و تعالى) made the adherence to the Hijab a manifestation for chastity and modesty:

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. (Qur’an 33:59)

In the above Ayah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (سبحانه و تعالى) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that it is still better for them to keep their modesty:

وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللَّاتِي لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ ۖ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

“And as for women past child-bearing who do not expect wed-lock, it is no sin for them if they discard their (outer) in such a way as not to show their adornment; but it is best to be modest and Allah knows and sees all things provided they do not make a display of their beauty; but it is best to be modest and Allah knows and sees all things.” (Qur’an 24:60)

So how about young women? Clearly they must stay modest find not display their beauty.

(3) THE HIJAB IS TAHARA (PURITY)

Allah (سبحانه و تعالى) had shown us the Hikma (Wisdom) behind the legislation of the Hijab:

 وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

“And when you ask them (the Prophet’s wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.” (Qur’an 33:53)

The Hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the Hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by Hijab) and thus the prevention of fitna (evil actions) is very much manifested. The Hijab cuts off the ill thoughts and the greed of the sick hearts:

 تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا

“Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc.) should be moved with desire, but speak in an honorable manner.” (Qur’an 33:32)

(4) THE HIJAB IS A SHIELD

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Allah, Most High, is Ha’yeii (11), Sit’teer (12), He loves Haya’ (Bashfulness) and Sitr (Shielding; Covering)”(13).

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

“Any woman who takes off her clothes in other than her husband’s home (to show off for unlawful purposes). has broken Allah’s shield upon her” (14)

The hadeeth demonstrates that depending upon the kind of action committed there will be either reward (if good) or punishment (if bad).

(11) Ha’yeii: Allah is Bashful: He does not unravel the acts of disobedience by His slaves. They openly disobey Allah while they are in need of Him, yet He (being Ha’yeii) is ashamed of humiliating them leaving the door of repentance opened for them. If, however, they become arrogant and persist on the spread of evil, and disobedience, Allah certainly is All-Just in His infliction of punishment.

(12) Sit’teer: Allah is Sit’teer: He provides means that shield against the uncovering of disobedient acts. The slaves commit acts of disobedience while Allah is providing them with many of His favors. He (سبحانه و تعالى) gives the opportunity for each one of us to return to Him in repentance and to seek His forgiveness. He loves those who do not like the spread of sin. He dislikes the Muslim who publicizes his acts of sin and disobedience. He loves the Muslim who does not unravel the sins of his brother in Islam while at the same time calls him to repent. The Hijab is something beloved by Allaah because it is a shield against the spread of evil manifested in the display of beauty to strangers.

(l3) Collected by Abu Dawoud, An-Nissa’ee, AI-Baihaqee, Ahmed, and in Saheeh An-Nissa’ee.

(14) Collected by Abu Dawoud and At-Tirmidhi who said: it is a good hadeeth” .

(5) THE HIJAB IS TAQWAH (RIGHTEOUSNESS)

Allah (سبحانه و تعالى) says:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ

“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment. But the raiment of righteousness, that is better.” (Qur’an 7:26)

The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman’s body. To the believing women, however, the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness ).

(6) THE HIJAB IS EEMAN(BELIEF OR FAITH)

Allah (سبحانه و تعالى) did not address His Words about the Hijab except to the believing women, Al-Mu’minat:

وَقُل لِّلْمُؤْمِنَاتِ

“And say (O Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to the believing women.” (Qur’an 24: 31)

In another Ayah Allah (سبحانه و تعالى) also says:

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

“And the believing women” (Qur’an 33: 59).

A’isha (Radiya Allahu anha)(15)) the wife of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), addressed some women from the tribe of Banu Tameem who came visiting her and had light clothes on them:

“If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it.”(16)

(15) Radiya Allahu anhu (anha or anhum): May Allah be pleased with him (her or them)
(16) Reported in “Ma’alim As-Sunnan” by Abu Suleiman Al-Khitabi in his explanation of Sunnan An-Nissa’ee V 4, p.376

(7) THE HIJAB IS HAYA‘ (BASHFULNESS)

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Each religion has a morality and the morality of Islam is haya’ (bashfulness).” (17)

He (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) also said:

“Bashfulness is from belief and belief is in Al-Jannah (Paradise).”(18)

Furthermore, he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“Bashfulness and belief are fully associated together if one is lifted the other follows suit.” (19)

The mother of the believers, A’isha said: “I used to enter the room where the Messenger of Allah (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and my father were later buried in without having my garment on me, saying it is only my husband and my father”. But when Umar (radi Allaahu anhu) was later buried in (the same place), I did not enter the room except that I had my garment on being shy from Umar (radi Allaahu anhu).”(20) The Hijab fits the natural bashfulness which is a part of the nature of women.

(17) Related by Imam Malik in his “Mu’wata” (2: 905-Arabic). The hadeeth chain is Mursal i.e. the chain of narrators is disconnected at one point or another. For example to say: “On the authority of A, on the authority of B, on the authority of C that the Prophet said “….” . The hadeeth is Mursal if for example C did not hear directly from the Prophet. In the case of the above hadeeth, Ibin Habban connected the chain by two ways of narrators, both of them are weak.

(18) collected by At-Tirmidhi who said it is: “a good and authentic hadeeth”.

(19) Narrated by Abdul’lah bin Umar as Related by Al-Hakim in his “Mustadrak” (1/22-Arabic) who said: “it is a good and authentic Hadeeth…..” and Al-Thahabi confirmed Al-Hakim on this.

(20) As-Simt Ath’ameeen Fee Maniqib Ummahat Ul-Mu’mineen, p.91:A Book by Ibn As-Sakir that represents a collection of the great attributes of the Mothers of Believers (The wives of the Prophet-صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). AlHakim reported a similar narration and said that it is “good according to the conditions of Imam Bukhari and Imam Mulslim”, noting that both Imams did not discuss the chain of narration itself. Al- Thahabi had no comment about Al-Hakim’s narration.

(8) THE HIJAB IS GHEERAH

The Hijab fits the natural feeling of Gheerah which is intrinsic in the straight man who does not like people to look at his wife or daughters. Gheerah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight Muslim man has Gheerah for all Muslim women. Many in the world had lost this great moral aspect. In response to lust and desire men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters! In “free” societies you see men sitting with strange women who are half-naked “enjoying” the scene! They introduce their wives to other strange men. Mutual looks here and there! Affairs develop and phone calls are exchanged. “Love affairs” destroys many families and children suffer most. What kind of “love” is this? The mixing of sexes and absence of Hijab kills the Gheerah in men. The eyes “eat up” other men and women! The inner “justification” is: since I can look they can look. It’s a ” free choice”!! Few are those who feel anything when they discover their wives have “affairs”. They become numb!! No dignity ! No honor! The bottom line is that in many societies of this modern World the animalistic behaviors are becoming very apparent.

Ali (radi Allaahu anhu) said: “It was related to me that you women used to crowd the Kuffar (disbelieving men) from the non-Arabs in the markets; don’t you have Gheerah? There is no good in the one who does not have Gheerah.”

Islam considers Gheerah an integral part of faith .The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

Source: Posted from the e-Book: The Hijab .. Why? by Muhammad Bin Ahmad Bin Ismail Al-Mokadam| Dr. Saleh As-Saleh [PDF] & Audio Series

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

The Spread of and Call to Irja’ Creed (Al-Murji’ah) – The Permanent Committee

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Fatwa no. 21436

Q: Praise be to Allah Alone and peace and blessings be upon the Last Prophet. To continue,

The Permanent Committee for Scholarly Research and Ifta’ had read the letter received by his Eminence, the Grand Mufty (Islamic scholar qualified to issue legal opinions) from a number of inquirers whose names are registered at the Secretariat General of the Council of Senior Scholars nos.(5411) ,(1026), (1016),(1395), (1650), (1893), (2106) dated 7/11/1420, 7/2/1421, 7/2/1421, 3/8/1421, 17/3/1421, 25/3/1421, 7/4/1421 A.H., successively.

The inquirers asked many questions to the following effect: Lately, the idea of Irja‘ (a deviant conviction claiming that Faith is restricted to belief not deeds) has dreadfully spread. Many writers have been propagating it, depending on some incomplete quotations from the Shaykh of Islam Ibn Taymiyyah’s writings, something which leads many people to confusion with respect to the definition of Iman (faith). They try to exclude the element of deeds from the definition of Iman. They claim that anyone who abandons all deeds will still be saved (from Hellfire). This definitely facilitates the committing of sins, acts of Shirk (associating others with Allah in His Divinity or worship) and Riddah (apostasy) for people attain Iman in light of this conviction, even if they do not abide by religious obligations, avoid prohibitions, or act in accordance with Shari`ah (Islamic law). There is no doubt that this conviction has a severe effect on Islamic societies, issues of `Aqidah (creed) and worship. Therefore, I hope Your Eminence will reveal the reality of this conviction and its bad effects, and the truth that is based on the Qur’an and Sunnah (whatever is reported from the Prophet). I hope you will also verify the writings reported from Shaykh-ul-Islam so that all Muslims can be sure about and have knowledge of their religion.

A: After the Committee studied the inquiry, it answered as follows:

The mentioned sayings are attributed to Al-Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds) who exclude deeds from the definition of Iman. They claim that Iman is achieved by belief with the heart and utterance with the tongue, whereas the deeds, according to their view, are a condition for attaining perfection but are not considered a prerequisite for it. Thus, according to their conviction, anyone who believes with their heart and utters with their tongue will be a perfect Mu’min (believer), even if they abandon obligations and violate prohibitions, they will also be entitled to enter Jannah (Paradise) without observing any good deeds.

This has led to many null ideas, including the restriction of Kufr (disbelief) to denial of faith and Al-Istihlal (deeming what is Haram (prohibited) to be lawful) by heart. In fact, all these sayings are false, deviant and contradict the Qur’an, Sunnah and the way of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream); the predecessors and successors.

However this opens the door to the people of evil and mischief to deviate away from their religion and be free from Allah’s (Glorified be He) commands, prohibitions, fear and reverence.

This also deactivates the concept of Jihad (struggling in the cause of Allah), enjoining good and forbidding evil.

Furthermore, this also equates between good and bad, obedient and disobedient people, a person who abides by Allah’s Shari`ah and the Fasiq (someone flagrantly violating Islamic law) who abandons His Commands and Prohibitions since deeds do not violate Iman as they claim.

This is why Imams of Islam concentrated on clarifying the falseness of this conviction and replying to its supporters in the past and the present. They also allocated a chapter for this issue in the books of `Aqidah and compiled complete books in this regard, such as the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) and others.

Ibn Taymiyyah (may Allah be merciful to him) mentioned in Al-`Aqidah Al-Wasitiyyah:

“Among the fundamentals of Ahl-ul-Sunnah w-Al-Jama`ah is that Din (religion of Islam) and Iman are attained by words and actions and that Iman increases by acts of obedience and decreases by acts of disobedience.”

He also mentioned in his book Al-Iman:

“In this chapter, we find several sayings of the Salaf (righteous predecessors) and the Senior Scholars of Sunnah in explaining Iman. Sometimes they say: It is utterance and action and some others say: utterance, action and intention. Others say: Iman is utterance with the tongue, belief with the heart, and acts with organs. All these definitions are true.”

Moreover, he (may Allah be merciful to him) added:

“The Salaf strictly censured Al-Murji’ah for excluding actions from Iman. However, their claim that all people have the same degree of Iman is absolutely fraudulent. Belief, love, fear of Allah, knowledge, etc., of people vary from one person to another.”

He added:

“Regarding this basic origin, Al-Murji’ah deviated from what was clarified in the Qur’an, Sunnah, opinions of the Sahabah (Companions of the Prophet) and the Tabi`un (Followers, the generation after the Companions of the Prophet), rather they founded their opinion on their own understanding and linguistic interpretation [of texts]; this is certainly the manner of people of Bid`ahs (innovations in religion).”

Among the proofs that indicate that deeds are included in Iman and that they affect it positively or negatively is Allah’s saying,

The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone); Who perform As-Salât (Iqâmat-as-Salât) and spend out of that We have provided them. It is they who are the believers in truth. (Qur’an – Surah Al-Anfaal  Verses: 2-4)

And

Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allâh has forbidden). And those who pay the Zakât. And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, – for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors; Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts) and to their covenants; And those who strictly guard their (five compulsory congregational) Salawât (prayers) (at their fixed stated hours). (Qur’an – Surah Al-Muminoon  Verses: 1-9)

In addition, the Messenger (peace be upon him) said,

Iman (Faith) has over seventy branches, the most superior of which is the declaration that there is no deity except Allah, and the lowest of which is the removal of (anything) harmful from the street, and modesty is a branch of Iman.

Shaykh-ul-Islam (may Allah be merciful to him) also mentioned inhis book Al-Iman:

“The origin of Iman is in the heart, including utterance and action. It is recognition of belief, love and submissiveness. Whatever rests in the heart should be manifest in action. If a person does not act in accordance to it, this indicates absence or weakness of Iman. This is why the visible deeds are a reflection of the Iman of heart and a confirmation to what exists in it. They constitute evidence of it and they are a branch and part of full Iman.”

He also says,

“Thinking of what Al-Khawarij and Al-Murji’ah say with respect to the meaning of Iman reveals that this includes disobedience of the Messenger. Obeying Allah (Exalted be He) and His Messenger (peace be upon him) denotes the perfection of Iman, and that Allah (Exalted be He) would never render a sinner to be a Kafir. Suppose that some people went to the Prophet (peace be upon him) and told him: ‘We believe in what you have brought us by our hearts and bear witness (that there is no deity except Allah and that Muhammad is the Messenger of Allah) with our tongues, but we do not abide by your commands and prohibitions; as we do not offer prayers, fast, perform Hajj or believe what is told to us; we do not return trusts, fulfill our promises, maintain the ties of kinship or observe any good acts which you ordained us; we drink intoxicants and commit incest and adultery; we kill as many people as we can of your Companions and Ummah (nation) and take their money; we may even kill you too and fight with your enemies against you.’ Can any rational person imagine that the Prophet (peace be upon him) would answer them by saying: ‘You are the perfect Mu’minun (believers) and you are the ones entitled to my intercession on the Day of Resurrection, and it is expected that none of you would enter Hellfire?’ On the contrary, every Muslim indisputably knows that the Prophet (peace be upon him) would have told them: ‘You are the most disbelieving people ever to what I came with’ and that he would have executed them if they had not repented.”

Ibn Taymiyyah also said:

“When the word of Iman is generally mentioned in the Qur’an and Sunnah, it is meant with dutifulness, piety, and religion as previously mentioned, for the Prophet (peace be upon him) declared that Iman has over than seventy branches, the best of which is to witness that there is no Deity but Allah, and the least is to remove harm from the road. Therefore, whatever pleases Allah falls under the meaning of Iman. All this is also included in the meaning of dutifulness when generally mentioned, and so are the Taqwa (fear/wariness of offending Allah) and the Din (religion of Islam). It was also narrated that when people asked about Iman, Allah revealed the following Ayah: It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces .What is meant here is that Iman, which is accompanied by action, is praised, other than that which is devoid of it.”

This is what Shaykh-ul-Islam Ibn Taymiyyah said about Iman; anyone who reports other than this on his authority will be inventing lies against him.

Whereas what was mentioned in the Hadith concerning the entrance of some people into Jannah despite that they had never done any good is not absolute to anyone who abandons deeds while being capable of doing them. Rather it is restricted to those who have excuses for abandoning deeds or for any other reason that is consistent with the objectives of Shari`ah.

After clarifying this issue, the Permanent Committee warns against arguing over the fundamentals of `Aqidah, because of the serious consequences resulting from this. It recommends resorting to the books of the Righteous Salaf and leading Muslim scholars which are based on the Qur’an, Sunnah and accounts of the Salaf.

It also warns against referring to any books that carry views opposing the original references, or modern books that are issued by authors who have not acquired knowledge through scholars or from original sources. Those people are intruders to this one great fundamental of `Aqidah. They adopt the views of Al-Murji’ah and falsely attribute them to Ahl-ul-Sunnah W-al-Jama`ah, causing confusion to people. They also wrongly ascribe these views to the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) and other Imams of the Salaf through incomplete quotations. We advise them to fear Allah and to return to the Right Path, and not break the unity (of Muslims) by promoting this deviant belief. The Committee also warns Muslims against being tempted and falling into the trap of those opposing Ahl-ul-Sunnah W-al-Jama`ah. May Allah guide everyone to useful knowledge, righteous deeds and good understanding of the religion.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Permanent Committee for Scholarly Research and Ifta’

Member – Member – Member – Chairman
Bakr Abu Zayd – Salih Al-Fawzan – `Abdullah ibn Ghudayyan – `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Posted from: http://www.alifta.net
Fatwas of the Permanent Committee > Group 2 > Volume 2: `Aqidah > The Sects

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Don’t think of a Muslim except good unless he displays something contrary – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 80 : Points 141
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

The blameless person is the one whose blamelessness is apparent and the dishonorable one is the one whose dishonor has become apparent

[Souncloud Audio Link] 

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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]

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