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

Bismillaah

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:

Being constant upon performing the obligatory prayers in congregation – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 79 : Points 139
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man being constant upon performing the obligatory prayers in congregation, with the ruler or other than him, then know that he is a person of the Sunnah,if Allah,the Most High, wills. If you see a man neglecting the obligatory payers in congregation, even with the ruler, then know that he is a person of desires.

[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: 

Deviant groups like Mu’tazilah and Khawarij declares the rulers and others as disbelievers because of sin (less than Shirk) and abandons congregational prayer with them

If you see a man making supplication against the ruler, then know that he is a person of desires – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 79 : Points 137
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man making supplication against the ruler, then know that he is a person of desires. If you see a man a making supplication in favor of the ruler for him to be sound and righteous, the know that he is a person of the Sunnah, if Allah wills.

Fudayl ibn ‘Iyaad [1] said, “If I had a supplication that was going to be answered, I would make it for the ruler.” It was said to him, “O Abu ‘Alee, explain this to us.” He said, “If I were to make it for myself, then it will not extend beyond me. But, if I made it for the ruler, then he will be corrected and, through that, the servants and the land will be set in order” [2].

So we are commanded to make supplication for them (the rulers) to be sound and righteous. And we have not been commanded to make supplication against them, even if they commit tyranny and oppression, since their tyranny and oppression will be only upon themselves, but their rectitude will be good for themselves and for the Muslims.

NOTES

[1] Al-Fudayl ibn ‘Iyaad ibn Mas’ood, Shaikhul-Islam, Abu ‘Alee, alYarboo’ee, al-Khurasaanee. He was born in Samarqand and grew up to be a highway robber. However, his heart was moved upon hearing the Qur’an recited and he repented and then travelled in search of knowledge to Koofah, eventually settling in Makkah. Some of his students were Ibn al-Mubaarak, Yahyaa al-Qattaan, ‘Abdur-Rahmaan ibn Mahdee, ‘Abdur-Razzaaq, ash-Shaafi’ee and Qutaibah ibn Sa’eed. Ibn al-Mubaarak said, “No one better than Fudayl ibn ‘Iyaad remains upon the face of the earth.” Haaroon ar-Rasheed said, “I have not seen any scholar with greater dignity than Maalik, nor anyone more pious than al-Fudayl.” As-Siyaar (8/421-441) and Tadhkiratul-Huffaadh (1/245-246) of adh-Dhahabee.

[2] This narration is reported by Abu Nu’aym in al-Hilyah (8/91) with a saheeh isnaad and by al-Khallaal in as-Sunnah (no.9).

[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: Muslim Rulers – https://abdurrahman.org/rulers

Ad-Deenu an-Naseehah (The Religion is Sincerity) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 47: Point 76
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And it is not permissible to withhold naseehah (sincere advice) from anyone from the Muslims, whether righteous or sinful in matters of the religion.

So, whoever withholds it then he has acted deceitfully towards the Muslims and whoever acts deceitfully towards the Muslims then he has acted deceitfully towards the religion, and whoever acts deceitfully towards the religion then he has shown treachery towards Allaah, His Messenger and the believers.

[Souncloud Audio Link

Transcribed Audio:

His saying,And it is not permissible for you to withhold naseehah (sincere advice) from anyone from the Muslims whether they be righteous or sinful,” An-naseehah (sincerity) is to be pure and free of ghish (deceit) and a thing that is naasih; a thing that has its quality of naseehah, it is a thing that is khaalis (pure). So, the believer, it is obligatory that he should be naasih (sincere); meaning that he should be pure and free of hypocrisy; nifaaq and he should be pure and free of ghish (deceptiveness) and he should be pure and free of khadee`ah (cheating). His outward aspect and his inward aspect should be just the same with regard to truthfulness.

And an-naseehah (sincerity) is the religion just as the Prophet sallAllaahu `alayhi wa sallam said:

“The religion is an-naseehah (sincerity), the religion is sincerity, the religion is sincerity; an-naseehah. We said, ‘Towards whom O Messenger of Allaah?’ So he said, ‘Towards Allaah and towards His Book and towards His Messenger and towards the rulers of the Muslims and their common folk.”[1]

And what is meant by it (an-naseehah) here is that a person is free of every blameworthy characteristic and that he adorns himself with all the noble and virtuous manners and characteristics. So, the man who is naasih (has this quality of sincerity) is the one who is not deceptive, does not have any ghish (deceptive) towards anyone. He sallAllaahu `alayhi wa sallam said:

“Whoever deceives us is not from us.”[2]

So, the opposite of naseehah (sincerity) is al-ghish (deceptiveness). And the Prophet sallAllaahu `alayhi wa sallam repeated his saying ad-deenun naseehah (the religion is sincerity) three times for emphasis and to stress its importance and he limited the religion; all of it to being an-naseehah (sincerity).

An-naseehah (sincerity) towards Allaah and His Messenger; this is with regard to `aqeedah (creed and belief). So, a person will not be a Muslim unless his `aqeedah (creed and belief) is sound and is free of shirk and his actions are free of innovations (bid`ah) and he is one who is following the Messenger sallAllaahu `alayhi wa sallam. So, this person, he is the one who is an-naasih (one who is sincere) towards Allaah and His Messenger, i.e the one whose deeds are free of shirk and free of innovations.[3]

Sincerity towards the Messenger sallAllaahu `alayhi wa sallam is to truly believe; to have eemaan in his Messengership, and to love him, and to respect, and honour him `alayhissalaatu wassalaam, and to take him as an example to follow, and to give precedence to his saying over the saying of everyone, and to leave off innovations and new introductions, which are something that Allaah’s Messenger sallAllaahu `alayhi wa sallam warned against, and to believe him regarding whatever he informed about regarding things of the unseen of the past and the future, and to avoid whatever he sallAllaahu `alayhi wa sallam forbade. This is sincerity towards the Messenger sallAllaahu `alayhi wa sallam.[4]

His (sallAllaahu `alayhi wa sallam) saying, “…and towards His Book…” the Book of Allaah, the Mighty and Majestic, it is the Qur’aan such that you have eemaan that it is the speech of Allaah sent down; not created, it is not the speech of anyone else as is said by the people of misguidance; and that you learn it, and teach it, and that you act upon it, and that you acquire understanding of its meanings, and that you reflect upon it. This is sincerity towards the Book of Allaah, the Perfect and Most High; learning, and teaching, and understanding, and acquiring knowledge of it, and acting upon it. And likewise, from sincerity towards the Book of Allaah is to be plentiful in its recitation and not to be neglectful with regard to it.

And an-naseehah (sincerity) “…towards the rulers of the Muslims…” they are those who are in charge of the affairs, those in authority, that you obey them in that which is not disobedience to Allaah, the Perfect and Most High. And that you do not remove your hand from obedience, and that you do not rebel against them, and that you do not seek out their mistakes and their hidden faults and expose them to the people.

And from sincerity (naseehah) towards them is that if you have knowledge (`ilm) and you have the ability to sincerely advise them that you do so personally between yourself and them; you cause the advice to reach them and inform them about mistakes, which occur from them or from their subjects, you let them know about that but you do not speak about them in gatherings, for this will be a case of ghish (treachery). So, an-naseehah (sincerity) is that you convey sincere advice from yourself to them. This is from sincerity towards the person in authority.

And likewise, from sincerity towards the person in authority is to carry out the duty that he puts you in charge of carrying out, whether it is a wazeefah (duty or a post) or being placed in charge of something or other than that from the affairs of the religion and the worldly life, that you carry the duty out which the one in authority has entrusted you with in the best manner and that you do not miss anything of it out and if you see any deficiencies then you inform the one in authority between yourself and him. You inform him of the deficiencies so that he can remedy it. This is sincerity.

And from sincerity towards those in authority is to make du`a (supplication) for them that they be rectified since if they are sound and rectified, the subjects will be sound and rectified and that you make du`a (supplication) for them. So, if you see a man who is a student of knowledge who does not make supplication for them or who criticises making supplication for them then you should know that he is treacherous (ghaash) and he is not one who is sincere towards the person in authority.

And sincerity “…towards the common Muslims,” is that you direct them to what is correct; and you warn them against errors, and that you command the good and forbid the evil, and that you teach the one who is ignorant, and that you remind the person who is heedless, and that you love for him the good that you love for yourself, and to have compassion for the poor person, and you give charity (sadaqah) for the needy. This is an-naseehah (sincerity).

And likewise, that he gives good advice to the person who consults him and he guards secrets for one who trusts him regarding something and to safeguard things which are entrusted with you. He should be sincere from all aspects. And sincerity is with regard to buying and selling such that he does not deceive and does not trick.

This is an-naseehah (sincerity) in brief. So, whoever is not like that then he is treacherous and the Prophet sallAllaahu `alayhi wa sallam said:

“Whoever deceives us then he is not from us.”

Footnotes:

[1] Reported by al-Bukhaariyy in disconnected form; meaning in a chapter heading, you’ll find it there in the Book of Eemaan; the 2nd book, chapter 42.

And it’s reported in connected form by Imaam Muslim (55) from a hadeeth of Tameem ad-Daari radiyAllaahu `anhu and Imaam Muslim does not have the repetition of his saying (sallAllaahu `alayhi wa sallam): “Ad-deenun naseehah (the religion is sincerity)…”. Meaning; there in Saheeh Muslim, it only occurs once that he said: “Ad-deenun naseehah (the religion is sincerity).

Rather, that occurs being reported by Imaam Ahmad and Aboo Daawood and at-Tirmithee and others and at-Tirmithee said it is hasan, saheeh (good, authentic).

Translator’s side point: Shaykh al-Albaaniyy, likewise, declared it with the addition there as being saheeh (authentic).

[2] Reported by Muslim (101) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu and also reported by Muslim (102 ) with the wording:

“Whoever deceives then he is not from me.”

The 1st wording in Muslim is:
“Whoever deceives us then he is not from us.”

The 2nd wording reported by Muslim is:
“Whoever deceives is not from me.”

[3] Shaykh Saalih as-Suhaymee hafizahullaah said with regard to this first part of the hadeeth: “Ad-deenun naseehah (the religion is sincerity) and then when they asked, “To whom, oh Messenger of Allaah?” He said, “firstly, lillaah (towards Allaah).” 

He said, “By obedience to Him and not disobeying Him and by implementing `Uboodiyyalahum (servitude towards Him) and by establishing His Tawheed with regard to His Ruboobiyyah (Lordship) and with regard to His `Uloohiyyah (His sole right to all worship) and with regard to His names and attributes and that you seek by performance of your deeds His face & that you are sincere in your deeds, which you carry out. So, you are sincere in them and true in them.”

[4] Shaykh Saalih as-Suhaymee hafizahullaah mentioned more or less the same point. He added a point also, he had a no. of points, from them was,

“Having love for the Messenger sallAllaahu `alayhi wa sallam and also making supplication for; salaat and salaam upon Allaah’s Messenger sallAllaahu `alayhi wa sallam. And not writing just it’s abbreviated forms like  SAW, SAAW, or SAAS. We seeks Allaah’s refuge from this abridging  of salaat and salaam upon Allaah’s Messenger,  as this is from the Raafidah Shi`a.

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

Bearing witness of Paradise or of the Fire for a specific individual without a proof – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 27 : Point 32 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

[Listen to 32 (Part A) Here]

And know, that there is to be no obedience to any human in disobedience to Allaah, the Mighty and Majestic. And whoever is from the people of Islaam then do not bear witness (of Paradise or the Fire) for him on account of his having done a deed, whether good or bad, since you do not know what his deeds will be concluded with at the point of death. You hope for Allaah’s Mercy for him and you fear for him (because of his sins). You do not know what is destined for him at the point of death with regard to his repenting to Allaah and what Allaah may bring about for him at that time if he dies upon Islaam. You hope for (Allaah’s) Mercy for him and you fear for him because of his sins. And there is no sin except that the servant may repent from it.

[only highlighted portion of the above point is covered in this post]

[Souncloud Audio Link

Transcribed Audio:

His saying, “And witness (meaning regarding Paradise or the Fire) may not be given against anyone nor for him based upon his having done a good or bad deed.”

This matter of bearing witness of Paradise or of the Fire for a specific individual, this is that matter. So witness is not given for a specific individual that he will be in Paradise nor is witness given that he will be in the Fire, except with a proof from the Book and the Sunnah. As for one who there is no proof to state that he is from the people of Paradise, even if he is a righteous person, a believer, we do not do so because we do not know what his concluding action will be. And likewise, a sinful person or a disbeliever, we do not state for certain that the individual that he is from the people of the Fire because he might repent and we do not know. He sallAllaahu `alayhi wa sallam said,

“One of you may perform the actions of the people of Paradise until there is not between him and it except a cubit (forearm); but then what was written overtakes him and he acts with the action of the people of the Fire and therefore he enters it. And one of you may act with the actions of the people of the Fire until there is not between him and it except a forearm (a cubit) and then what was written overtakes him and he acts with the action of the people of Paradise and therefore he enters it.” [05]

“Actions are in accordance with their conclusions.” [06 ]

And the concluding actions are not known except to Allaah, the Knower of all hidden things, He, the Perfect and Most High. But as for us, then we have fear for the people of sins and we have hope for the people of acts of obedience but we do not state with certainty. Rather, we have hope for those who are obedient but we do not state with certainty, and we have fear for the sinful ones but we do not state with certainty. This is with regard to specific individuals. As for in general, then we state with certainty that the people of eemaan (true belief) are the people of Paradise and we state with certainty that the disbelievers are the people of the Fire. Allaah, the Most High, said with regard to the Fire:

It has already been prepared for the disbelievers.
(Soorah-Aali `Imraan (3), aayah 131)

And He said with regard to Paradise:

It has already been prepared for those who have taqwaa (those who are fearful of Allaah and dutiful to Him). (Soorah Aali `Imraan (3), aayah 133)

This is with regard to in general. As for specific individuals and specific people, then this is entrusted to Allaah, the Perfect and Most High. However, we behave and deal with them on the basis of what is apparent. We deal with the people of obedience in accordance with what appears from them and we deal with the people of sins in accordance to what is apparent from them. We pass judgement in accordance with what is apparent only, not stating the final destination and the final outcome, for that lies in the Hand of Allaah, the Perfect and Most High. [07]

Footnotes:

[05] Reported by al-Bukhaariyy in his Saheeh (no. 6594) and Muslim in his Saheeh (no. 2643) from the hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu

Translator’s side point: the famous hadeeth of as-Saadiq al-Masdooq, the fourth hadeeth in an-Nawawiyy’s Forty Hadeeth.

[06] Translator’s side point: the wording of a hadeeth

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah dealt with a point, which wasn’t dealt with here directly: “And there is no sin except that the servant can repent from it.”

Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation, “At-Towbah (repentance) is acceptable from every sin with regard to the rulings relating to the Hereafter.

[Translator’s note: meaning, in the Hereafter that would be wiped away from him. When `Amr ibn al-`Aas came to accept Islaam and the Prophet sallAllaahu `alayhi wa sallam told him to put out his hand to give his pledge – that’s when he withheld it for a moment. He said, “Because I want to make a condition.” So the Prophet sallAllaahu `alayhi wa sallam asked him what condition he wanted to make. He said, “What I did before should be forgiven.” So therefore the Prophet sallAllaahu `alayhi wa sallam said the hadeeth the shaykh quotes here.]

“And the Prophet sallAllaahu `alayhi wa sallam said to `Amr ibn al-`Aas radiyAllaahu `anhu,

‘Do you not know that Islaam demolishes what came before it and that performing Hijrah demolishes what came before it and that the Hajj demolishes what came before it.’

(Reported by Muslim (121) in the Book of Eemaan)

“And his saying with regard to the man who killed ninety-nine men, ‘And who can come between him and between repentance?’

(The hadeeth reported by Muslim)

“And the ahaadeeth in this regard are very clear. And the disagreement is with regard to a person who spoke with words of abuse against the Messenger sallAllaahu `alayhi wa sallam or against the Qur·aan – is his repentance accepted with regard to this world or is judgement passed that he is to be executed, even if he makes clear his repentance? Then this has been clarified by Shaykhul-Islaam ibn Taymiyyah in his book As-Saarimul-Maslool `alaa Shaatimir-Rasool sallAllaahu `alayhi wa sallam. And Allaah is the One who grants success.”

Transcribed by Saima Zaher. Download PDF of Lesson 27

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/rulers/

There is to be no obedience to any human in disobedience to Allaah -Sharhu Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 27 : Point 32 (Part A)
Shaykh Fawzan | Dawud Burbank [Audio|English]

And know, that there is to be no obedience to any human in disobedience to Allaah, the Mighty and Majestic. And whoever is from the people of Islaam then do not bear witness (of Paradise or the Fire) for him on account of his having done a deed, whether good or bad, since you do not know what his deeds will be concluded with at the point of death. You hope for Allaah’s Mercy for him and you fear for him (because of his sins). You do not know what is destined for him at the point of death with regard to his repenting to Allaah and what Allaah may bring about for him at that time if he dies upon Islaam. You hope for (Allaah’s) Mercy for him and you fear for him because of his sins. And there is no sin except that the servant may repent from it.

[only highlighted portion of the above point is covered in this post]

[Souncloud Audio Link

Transcribed Audio:

His saying, “And know that there is to be no obedience to any human in disobedience to Allaah, the Mighty and Majestic.” This is an exception to what has preceded, referring to what he mentioned with regard to it being obligatory to obey the ruler, that it is not obligatory in everything. Rather, they are only to be obeyed in that which is not ma`siyah (a sin). As for if they command a sin, then they are not obeyed upon sin.

And there occurs in the hadeeth: that the Messenger sallAllaahu `alayhi wa sallam appointed a leader over an army detachment of the Companions. So when they proceeded upon the way, he (this leader) said to them, “Gather some firewood.” So, when they had gathered it, he said, “Set it on fire.” So, when they had set is blazing, he said, “Enter into the fire. Did not the Messenger sallAllaahu `alayhi wa sallam say, ‘Hear and obey’?” So some of them said, “We did not obey the Messenger except in order to flee away from the Fire so how can we then enter into it?!” So therefore they refused to enter into it. So when that (news) reached Allaah’s Messenger sallAllaahu `alayhi wa sallam he said, “If they had entered it then they would not have come out from it. Obedience is only in that which is good.” [03]

And he sallAllaahu `alayhi wa sallam said,

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

And He, the Most High, said with regard to the parents:

And be thankful to Me and to your parents; the return will be to Me. And if those two strive…

Meaning the parents,

… to make you associate along with Me that which you have no knowledge of then do not obey them; but live with them in this world in a good manner; and follow the way of those who turn to Me.

(Soorah-Luqmaan (31), aayahs 14 and 15)

However that does not mean that obedience to the ruler ceases if he commands something sinful, but rather it means that he is not obeyed in that sin, whereas obedience to him remains in that which is not a sin. This is the meaning of “There is no obedience to a created being in disobedience to the Creator.”

So it is not to be said that Allaah has commanded obedience to the ruler and He has commanded fine treatment and obedience to the parents in everything. We say, yes Allaah commanded obedience to those in authority (but), upon what is good; and He commanded obedience to the parents, however in what is good, not in disobedience to Allaah, the Perfect and Most High.

Footnotes:

[03](The hadeeth) has preceded. (Reported by al-Bukhaariyy (7145) and Muslim (1840) from a hadeeth of `Aliyy radiyAllaahu `anhu)

[04] It’s checking has preceded. (Reported by Imaam Ahmad and at-Tabaraaniyy and others from a hadeeth of `Imraan ibn Husayn radiyAllaahu `anhu)

Translator’s side point: Declared saheeh (authentic) by Shaykh al-Albaaniyy in As-Saheehah (no. 179)

Transcribed by Saima Zaher. Download PDF of Lesson 27

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/rulers/

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

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

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

[Souncloud Audio Link

Transcribed Audio:

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

(Sooratul-Hujuraat (49), aayah 9)

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

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

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

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

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

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

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

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

Transcribed by Saima Zaher. Download PDF of Lesson 27

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/rulers/

https://abdurrahman.org/category/islam/khawaarij/

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

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

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

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

And his saying to the Ansaar,

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

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

[Souncloud Audio Link

Transcribed Audio:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

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

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

Shaykh Ahmad continued,

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

“And the Prophet sallAllaahu `alayhi wa sallam said,

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

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

So he said,

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

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

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

Transcribed by Saima Zaher. Download PDF of Lesson 26

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkshttps://abdurrahman.org/rulers/

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

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

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

[Souncloud Audio Link

Transcribed Audio:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And He, the Most High, said:

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

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

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

Secondly: The shedding of blood without right

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

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

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

Footnotes:

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

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

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

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

Transcribed by Saima Zaher. Download PDF of Lesson 26

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/rulers/

https://abdurrahman.org/category/islam/khawaarij/

Al-Khilaafah (the Caliphate) remains within the Quraysh – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 25 : Point 28
Shaykh Fawzan | Dawud Burbank [Audio|English]

Al-khilaafah (the Caliphate) remains within the Quraysh until `Eesaa ibn Maryam `alayhis-salaatu was-salaam (may Allaah extol him and grant him peace and security) descends.

[Souncloud Audio Link

Transcribed Audio:

If more than person contends about who is going to take over the rulership and each one of them is fitting for rulership then precedence is given to the Qurashiyy (the person who is from the tribe of Quraysh) because of his special quality over others; because of his sallAllaahu `alayhi wa sallam saying,

“The rulers are from the Quraysh.” [04]

And his saying,

“Give precedence to the Quraysh and do not give precedence to yourselves over them.” [05]

So if the man of Quraysh is righteous and contention occurs with regard to who will take charge, then the man of Quraysh is given precedence because of the fact that the Messenger sallAllaahu `alayhi wa sallam gave that instruction and because the Companions when Allaah’s Messenger sallAllaahu `alayhi wa sallam passed away and when the Ansaar (the Muslims of Madeenah) said, “There should be a leader from us and a leader from you.”

Then Aboo Bakr radiyAllaahu `anhu responded “The Arabs (in general) they will not submit regarding this affair except to this group of Quraysh.” [06] So therefore they gave the bay`ah (pledge of allegiance) to Aboo Bakr as-Siddeeq radiyAllaahu `anhu and then after him to `Umar and after him to `Uthmaan and after him to `Aliyy and after him to Mu`aawiyah and after him to Banoo Umayyah and after them to Banoo `Abbaas and all of them were from Quraysh. However, if the matter is completed and concluded, then obedience becomes binding even if he is not a man of Quraysh. Or if the man of Quraysh is not suitable for rulership, for the mere fact that he is from Quraysh does not automatically give him the right to rulership unless along with being from the Quraysh, he is a righteous man and there is not already an established ruler.

His saying, “…until `Eesaa ibn Maryam ‘alayhis-salaatu was-salaam descends.” This is an indication of the fact that `Eesaa `alayhis-salaam when he descends, he will descend and the ruler of the Muslims will be Muhammad ibn `Abdillaah al-Mahdee, who will be from the family of al-Hasan ibn `Aliyy ibn Abee Taalib. So this shows that the last of the rulers will indeed be from Quraysh and the first of them was from Quraysh, and he was Aboo Bakr radiyAllaahu `anhu and this is what is implemented as far as possible as we have mentioned. And if no-one is found from Quraysh, this does not mean that leadership passes away. Or if someone who is not from the Quraysh establishes the affair and he becomes the leader, and the person is suitable, it doesn’t mean that we remove him and we say you are not suitable for it. So it is obligatory to have awareness of these matters. [07]

Footnotes:

[04] This hadeeth is reported by at-Tayaalisiyy in his Musnad and Imaam Ahmad in his Musnad and anNasaa·ee in as-Sunanul-Kubraa and by Ibn Abee `Aasim in (his book) as-Sunnah and Aboo Ya`laa in his Musnad and al-Bayhaqiyy in as-Sunanul-Kubraa. It was declared authentic by ad-Diyaa· in his book alMukhtaarah (which included just those hadeeth that according to him were authentic).

Translator’s side point: Shaykh al-Albaaniyy mentioned this hadeeth is a hadeeth of Anas ibn Maalik radiyAllaahu `anhu and the narration of Ibn Abee `Aasim mentions from Anas ibn Maalik, he said,

“Allaah’s Messenger sallAllaahu `alayhi wa sallam came to us whilst we were in the house of a man from the Ansaar so he took hold of the two doorposts and he said, “The rulers are from Quraysh.”

Shaykh al-Albaaniyy said with regard to this narration, “It is a hadeeth that is saheeh (authentic). “

[05] This is also reported by Ibn Abee `Aasim in his book as-Sunnah and at-Tabaraaniyy in al-Mu`jamulKabeer as occurs in the book Majma` uz-Zawaa·id.

Translator’s side point: Majma` uz-Zawaa·id: a book that includes the extra narrations outside the six books, extra narrations of the books of at-Tabaraaniyy, Aboo Ya`laa and Musnad of Imaam Ahmad and other books, hadeeth that are additional to the hadeeth in these six books; al-Haythamee’s Majma` uzZawaa·id. So this hadeeth is included there.

And this hadeeth is a hadeeth of `Abdullaah ibn as-Saa·ib radiyAllaahu`anhumaa and declared saheeh (authentic) by Shaykh al-Albaaniyy in Saheehul-Jaami`.

[06] Translator’s side point: This occurs in the Saheeh of al-Bukhaariyy as part of a long hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa, (no. 6830) with the wording, “They won’t accept and recognise this affair except for these people of Quraysh.”

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said on this point, “Al-khilaafah is within the Quraysh until `Eesaa ibn Maryam `alayhis-salaam descends. And there occurs in that regard the hadeeth reported by Ahmad, “The khilaafah is to be in the Quraysh.”

“However, this is to be taken to refer to khilaafah where there is a choice. But as for where there is a man who fights the people with those who are along with him and he gains authority and the people submit to him after he has overcome them, then it is obligatory to obey him whether he is from Quraysh or whether he is other than from the Quraysh, whether he is righteous or whether he is sinful.”

“This is the `aqeedah (creed and belief) of the Ahlus-Sunnah wal-Jamaa`ah who hold the obligation of that, and that it is not permissible for anyone to rebel against him after the affair is settled for him and it is settled and secured for him, even if he is sinful or wicked (then it is still obligatory to obey him).”

“And the proofs for that have already preceded. From them is the hadeeth of Aboo Sa`eed al-Khudriyy and from them the hadeeth of `Urfuja (with the wording),

“Whoever comes to you when your affair is united intending to split your unity and to separate your united body then kill him whoever it may be.”

“So it is obligatory to hold this as creed and belief and to act upon it and Allaah is the one who grants success.”

Transcribed by Saima Zaher. Download PDF of Lesson 25

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkshttps://abdurrahman.org/rulers/

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

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

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

[Souncloud Audio Link

Transcribed Audio:

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

He, the Most High, said:

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

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

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

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

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

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

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

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

And he `alayhis-salaatu was-salaam said,

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

One of the wordings of the hadeeth reported by Muslim,

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

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

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

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

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

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

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

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

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

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

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

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

And he said,

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

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

Transcribed by Saima Zaher. Download PDF of Lesson 24

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Linkhttps://abdurrahman.org/rulers/

Hajj and Jihaad continue along with those in authority over the Muslims – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 44 : Point [167]
Dawud Burbank [Audio|English]

Based on Shaykh Fawzan & Shaykh Albani’s Explanation

167. And the Hajj and Jihaad continue along with those in authority over the Muslims: those (leaders) who are righteous and those who are sinners, until the establishment of the Hour; nothing abolishes it or cancels it.

[Souncloud Audio Link]

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links :

Praying behind every righteous or sinful Rulers from the people of the Qiblah, and upon whoever dies from them – Aqeedah Tahawiyyah [Audio|En]

Muslim Rulers :  abdurrahman.org/rulers

We do not make Supplication against Muslim Rulers – Aqeedah Tahawiyyah

Aqeedah Tahaawiyyah: Lesson 40  : Point [159]
Dawud Burbank [Audio|English]

[159] And we do not make supplication against them (Muslim Rulers).

[Souncloud Audio Link]

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Link : Muslim Rulers  abdurrahman.org/rulers

We do not hold rebelling against our rulers and those in authority over our affairs – Aqeedah Tahawiyyah

Aqeedah Tahaawiyyah: Lesson 39  : Points [157-158]
Dawud Burbank [Audio|English]
Explanation Based on Shaykh Fawzan & Shaykh Albani’s explanations

[157.] And we do not hold rebelling against our rulers and those in authority over our affairs. [158.] Even if they oppress.

[Souncloud Audio Link]

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Link : Muslim Rulers  abdurrahman.org/rulers

Praying behind every righteous or sinful person / Ruler from the people of the Qiblah, and upon whoever dies from them

Aqeedah Tahaawiyyah: Lesson 38  : Point [152]
Dawud Burbank [Audio|English]

152. And we hold praying the Prayer behind every righteous or sinful person from the people of the Qiblah, and upon whoever dies from them

[Souncloud Audio Link]

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

PS: The title of the post is from AbdurRahman.Org

Related Link : Rulers & Kings – https://abdurrahman.org/rulers/

The Correct Creed Regarding the Position Towards People in Authority – Dr. Saleh As-Saleh [Audio|En]

Allah, the Exalted, says:

“O you who believe! Obey Allah and obey the Messenger (Muhammad (sallallaahu ’alayhi wa sallam)), and those of you (Muslims) who are in authority.” (4:59)

Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said,

“It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.”

[Al-Bukhari and Muslim].

Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said,

“One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance.”

[Muslim].

[Alternative Download Link]

Posted from : Audio Series : 
The Correct Creed – Based upon the book of Shaykh al Burjiss

Related Links:

The Suroorees – Shaikh Ahmad bin Yahyaa An-Najmee

The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

Related Link:  This is Suroorism so Beware of it! – Shaykh Muqbil bin Haadee

Holding bad thoughts for the Muslim Leaders – Shaikh ‘Abdus-Salaam Ibn Burjiss

From his book Al-Amr Bi-Luzoom Al-Jamaa’ah wa Imaamihim (pg. 114-117)
Translator : isma’eel alarcon

Allaah says: “O you who believe! Avoid much suspicion. Verily, some (forms of) suspicion is sinful.” [Surah Al-Hujuraat: 12]

In the two Saheeh collections (of Al-Bukhaaree and Muslim), Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (صلى الله عليه و سلم) said: “Beware of suspicion, for indeed suspicion is the most false type of speech.”

Indeed, holding bad thoughts for the Muslim leaders in their administrative actions and the decisions that they make is truly a door to evil, which leads the one who engages in it to fall into matters forbidden in the Religion. And it’s harm can spread to the general masses of people.

So when the door to holding bad thoughts about the actions enforced by the Muslim leaders is opened and each person begins to express his thoughts about these actions, the people fall into the suspicion that is condemned in the Religion. And each person is brought into the talk of that which doesn’t concern him and liking the he said/she said (gossip) which is forbidden in the Religion. And those who have no say in matters or bear any position of responsibility (with respect to leadership) will begin to voice themselves. All of this has a harmful effect upon the people collectively, for it is one of the ways of the Devil in causing catastrophes and warranting rebellion against the leaders.

And whatever leads to an evil consequence must be prevented even if it is something that is allowed (mubaah). So how much more so when the thing that leads to it is forbidden (in itself) and when the thing being led to is the source of evil?

Shaikh Muhammad Ibn ‘Abdil-Lateef and Shaikh ‘Abdullaah Ibn ‘Abdil-‘Azeez Al-‘Anqaree said in a letter written [1] by them to the people during the time of the fitnah of the Ikhwaan against the king ‘Abdul ‘Azeez, may Allaah have mercy on him:

“From the things that the Devil causes to enter into some of the practicing Muslims is:

Accusing the Muslim scholars of flattering and kissing up (to the leaders), suspicious thoughts (about them), and not taking (knowledge) from them. This is all a cause for one’s being prevented from beneficial knowledge.

Another thing that the Devil puts into them is:

Holding bad thoughts for the leader and failing to obey him. Indeed, this is from the greatest types of sins and it is from the ways of the people of Jaahiliyyah, those who did not hold hearing and obeying (the leader) as being part of the Religion. Rather, each of one of them followed his own opinion.

The evidences from the Book and the Sunnah clearly demonstrate the obligation of hearing and obeying the (Muslim) leader in times of hardship and times of ease and in things that one likes and things that one hates. This is such that he (saws) said:

‘Hear and obey (the leader), even if he takes your money and whips your back.’

So it is forbidden to disobey him and oppose him in his authority, in his relations, in his agreements and in his treaties, for he is a representative of the Muslims and looking out for what is in their best interests. And his looking out for them is better than their looking out for their own selves. This is since through his leadership, the order of the Religion remains established and the unity of the Muslims remains in tact.

And this is especially the case since Allaah has blessed you with a leader whose authority is that of religious authority. [2] And he has guided the masses of his subjects from the Muslims, especially the practicing ones amongst them, by being kind to them and building masaajid for them and sending out callers (du’aat) to them and overlooking their errors and acts of ignorance.

And this existing in the last portion of these times is from the greatest bounties that Allaah has bestowed to the people of this (Arab) peninsula.

So it is an obligation upon them to be thankful for this bounty and to consider it. And they should support him and be loyal to him inwardly and outwardly. So it is not permissible for anyone to betray him, nor to carry out some matter except with his permission.

And whoever betrays him with treason then he has strove to sow the seeds of dissension amongst the Muslims against him, and he has split away from the Jamaa’ah (main body of Muslims). The Prophet (saws) said:

‘Whoever disobeys the Ameer (leader) has disobeyed me. And whoever disobeys me has disobeyed Allaah.’

What is intended by the word Ameer in this hadeeth is the person whom Allaah has given authority over the affairs of the Muslims, and he is the greater Imaam.”

FOOTNOTES:

[1] Ad-Durur As-Saniyyah fee Al-Ajwibah An-Najdiyyah (9/127, 133, 135)

[2] He is referring to the rule of the king (of Saudi Arabia) ‘Abdul-‘Azeez Ibn ‘Abdir-Rahmaan, may Allaah have mercy on him.

We love Jihad and wish for it, but this is not Jihad! This is destruction! – Shaykh Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source & reference: Darulhadith.com
Translation & video: aFatwa com (site no more exists)

Shaykh al-Fawzân: We love Jihâd and wish for it, but this is not Jihâd! We have said that this is not Jihâd. This is destruction! Is it Jihâd to kill people without due right? He even kills himself without due right. Is this Jihâd? This is not Jihâd. Jihâd has rulings, conditions and rules. It is the Muslim ruler who leads and calls to it.

Even the israelites said to their prophet:

“Send to us a king, and we will fight in the way of Allah” (2:246)

They didn’t go armed to fight on their own:

“Send to us a king, and we will fight in the way of Allah” (2:246)

I.e. a leader. Who did they ask it from? One of their prophets, the ruler.

Jihâd, which is one of the disposals of the ruler, is referred to the ruler. He is the one who orders it and takes on it. He is the one who recruits armies and prepares weapons. Allâh said:

“… by which you may terrify the enemy of Allah and your enemy…” (8:60)

He did not say you should terrify the Muslims and those one has a treaty with. He said:

“… by which you may terrify the enemy of Allah and your enemy…” (8:60)

“Our Brothers Die Everywhere, don’t Obey the Rulers in this” – Answered by Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Reference: Darulhadith, Sweden
Translation & Video by aFatwa.com (site is down)

Question: There are those who incite the youths and say that our brothers are dying everywhere. They call in the name of Jihâd and that one shouldn’t obey the ruler in this (I.e. in Jihâd). Can you say something regarding this matter?

Shaykh al-Fawzân: Shall we then also kill our own children, tear our homes apart and kill the Muslims if our brothers die everywhere? They rejoice in this. They rejoice in getting our brothers into these countries. They rejoice over these homicide-attacks in our countries. Is this Jihâd? Does this affect our enemies? It only affects us. It only affects the Muslims.