The Truth, the Sunnah & the Jamaa’ah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 61 : Point 106
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

The Truth is that which came from Allah, the Mighty and Majestic. The Sunnah is that which the Messenger of Allah (sallallaahu alaihi wa sallam) laid down and the Jamaa’ah is that which the Companions of the Messenger of Allah were united upon in the Khilaafah of Abu Bakr, ‘Umar and ‘Uthmaan.

[Souncloud Audio Link

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

The Religion is Not Based Upon Ideas, Opinions, False Analogy & Interpretation – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 61: Point 105
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know may Allah have mercy upon you! that whoever speaks about the religion of Allah from his opinion, analogy and interpretation, without proof from the Sunnah and the Jamaa’ah , then he has spoken about Allah that which he does not know [1]. Whoever says about Allah what he does not know is one who has overstepped the bounds (Mutakallifeen) [2].

NOTES:

[1] In the Book of Allah, speaking about Allah without knowledge is shown to be a form of Shirk. He, the One free from all defects, says:

Say: The things that my Lord has forbidden are: shameful deeds, whether open or secret, sins (of all kinds), assigning of partners to Allah for which He has given no authority and saying things about Allah of which you have no knowledge. [Soorah al-A’raaf (7): 33]

[2] Masrooq (rahimahullaah) said: We entered upon Abdullah ibn Mas’ood and he said, “O people! Whoever knows something then let him speak according to it. Whoever does not know, let him say, ‘Allah knows best,’ since this, too, is from knowledge, that you say concerning that which you do not know: ‘Allah knows best.’ Allah, the Mighty and Majestic, said to His Prophet (sallallaahu alaihi wa sallam):

Say: No reward do I ask of you for this (Qur’an), nor am I a pretender. [Soorah Saad (38): 86]

[Reported by al-Bukhaaree (Eng. trans. 6/314/no.333).]

[Souncloud Audio Link

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Linkhttps://abdurrahman.org/knowledge

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

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Shaykh Fawzan’s Explanation:

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

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

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

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

Footnotes:

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

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

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

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

And in one wording:

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

The Obligation of Giving the Zakaat – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 49: Point 83
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And the Zakaat is due upon gold, silver, dates, grain and cattle in accordance with what was stated by Allaah’s Messenger sallAllaahu `alayhi wa sallam. So if he distributes it then that is permissible and if he hands it over to the ruler then that is permissible and Allaah knows best.

[Souncloud Audio Link

Transcribed Audio:

The third pillar from the pillars of Islaam is the Zakaat and it is the constant companion of the Salaat (prayer) in many of the aayahs of the Qur’aan. And the Zakaat is a known due amount from the wealth of the rich to be given to the poor. And the types of wealth upon which the Zakaat is due are  four types:

  1. An-Naqdaan (the two forms of currency); gold and silver and that which can take their place with regard to paper currency.
  2. Baheematul An-`Aam (cattle); camels and cows and sheep.
  3. Al-Khaarij minal-Ard (that which grows from the earth) with regard to grains and fruits.
  4. Urood ut-Tijaarah (merchandise); goods which are traded in and it is merchandise, which is offered for buying and selling.

These are the types of wealth upon which Zakaat is due. As for everything besides these four types of wealth, then if a person wants to give in charity from it and to donate from it then that is up to him. The door to giving in charity and donation is open wide.

His saying, So if he distributes it (the Zakaat himself) then that is permissible and if he hands it over to the ruler then that is permissible,” it is obligatory upon him to pay the Zakaat because of His saying, He, the Most High:

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ  

And establish the prayer and give the Zakaah
(Sooratul-Baqarah (2), aayah 43)

Aatu; meaning give it, hand it over. So it is obligatory upon the person possessing wealth that he hands it over and he is the one responsible for it. So if the ruler requests it so that he can take charge of it then it becomes obligatory to hand it over to him because obedience to him is obligatory and in order to free the one who gives it from responsibility because the Prophet sallAllaahu `alayhi wa sallam used to send out collectors to take the Zakaat from the owners of wealth and to distribute it to those who were deserving of it. And those who are in authority take the place of the Messenger sallAllaahu `alayhi wa sallam in that regard after him. And as for if the rulers don’t demand it then the responsibility is upon the person having the wealth.[1] [2]

Footnotes:

[1] As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said: “The Zakaat, which is due upon gold and silver is 1/40th i.e 2.5%.

And the nisaab (limit) (if you have that limit then it’s payable); for silver is 595 grams. As for the nisaab (limit) for gold then it is 20 mithqaals and a mithqaal is 4.23 grams. (Translator’s side point: In other words, for gold – it works out at 85 grams; if you have 85 grams or more then you have to pay Zakaat upon it).

And dates and what has their meaning such as grapes; their nisaab is 5 wasaq (loads).(Translator’s side point: They mention that as being something like 653 kg).

And likewise cereal crops such as wheat and barley and corn and millet and rice, the nisaab for each of these is also 5 loads and 1 wasaq(load) is 60 sa`as; (60 prophetic sa`as), Allaahu A`lam. 

And as for the cattle then the limits for them are well-known.

[2] Translator’s Sidepoint regarding the Zakah on merchandise, goods for trade

With regard to the 4th category of wealth i.e merchandise, goods for trade – Shaykh Fowzaan mentions here that is the view of the great majority of the scholars.

Shaykh al Fowzaan said in his book Al-Mulakhas al-Fiqhee, “More than one have quoted consensus (Ijmaa`) of the People of Knowledge that upon goods which are traded; Zakaat is obligatory upon them, if a year has passed over them.

Shaykh ul-Islaam ibn Taymiyyah said: The four Imaams and the rest of the nation except for some isolated ones are agreed that it is obligatory to pay it upon the goods for trade. And you can find the rest of the speech of Shaykh ul Islaam in Majmoo` al- Fataawa volume 25, page 15.

On the same point Imaam Ash-Shawkaanee in his book Nayl al-Awtaar, he mentioned the same view that it’s obligatory to pay Zakaat upon the goods for trade. Then later on he changed his view in other books Al-Sayl al-Jarraar and Ad-Daraaree al-Mudiyyah that he mentioned something different (changed the view and said it’s not obligatory) because trade used to occur in his time (sallAllaahu `alayhi wa sallam) in all the forms of that which was traded in and it is not reported from him anything, which would necessitate this. And Imam Shawkaanee said : “Ibn ul-Mundhir claimed that there is Ijmaa` consensus upon Zakaat being upon trade but this quote is not correct. So the first of those who disagreed with that are the Dhaahirees and they are a group from the groups of Islaam.”

Likewise, finally Shaykh Al-Albaaniyy mentioned in Tamaam ul-Minnaah that his view was, he said, “What is the truth is that the saying that Zakaat is not obligatory upon the goods for trade is what is correct because there is no proof for it from the Book or the authentic Sunnah.” And then he mentioned this saying that it being not obligatory was the saying of some of the scholars before and some of the scholars such as Ataa Abee Rabaah from the Taabi`een and Ibn Hazm and Siddeeq Hassan Khaan from the later scholars.

Side point: And likewise, Ibn Qudaamah mentioned in Al-Mughnee this as being the saying of Daawood AdhDhaahiree and also related from Imaam Maalik as one saying, W`Allaahu A`lam.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Linkhttps://abdurrahman.org/zakat

To have eemaan that Allaah will punish the creation in the Fire in Shackles, Fetters & Chains – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 48: Point 81
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that Allaah will punish the creation in the Fire in shackles, fetters and chains. The Fire will be inside them and above them and below them.

Whereas, the Jahmiyyah among them Hishaam al-Footee said, “Allaah will only punish them next to the Fire” in rebuttal of Allaah and His Messenger sallAllaahu `alayhi wa sallam.[1]

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Transcribed Audio:

His saying, And to have eemaan (truly believe) that Allaah will punish the creation in the Fire in shackles, fetters and chains. The Fire will be inside them and above them and beneath them,” Allaah, the Majestic and Most High, will cause the Fire to blaze with the bodies of the disbelievers. So they are firewood for the Fire of Hell.

وَأُولَٰئِكَ هُمْ وَقُودُ النَّارِ

And they (the disbelievers) are fuel for the Fire.
(Soorah-Aali `Imraan (3), aayah 10)

It will burn with them and use their bodies as fuel and Allaah’s refuge is sought.

فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ ..

يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ 

وَلَهُم مَّقَامِعُ مِنْ حَدِيدٍ

So those who disbelieve will have garments of Fire put out for them, boiling water will be poured down from above upon their heads. It will melt their insides and their skins. And there will be for them hooked rods of iron with which they will be beaten. (Sooratul-Hajj (22), aayah 19-21)

So Allaah mentioned that the torment will occur upon the bodies of the disbelievers and that the Fire will burn with them and blaze away consuming them.

 يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ ..

Boiling water will be poured down upon their heads from above. (Sooratul-Hajj (22), aayah 19)

From the Mu`tazilah, there are those who said, “They will not be tortured and the Fire will not blaze away burning their bodies. Rather, they will be punished by the Fire only. As for their bodies then they will not actually burn.” Whereas, Allaah, the Majestic and Most High, says in the Qur’aan that they are the Fuel of the Fire and the Prophet sallAllaahu `alayhi wa sallam said:

“The first of those whom the Fire will blaze on the Day of Resurrection will be the scholar who did not act upon his knowledge and the one who gave in charity who shows off in giving charity and the mujaahid (who fought in Allaah’s path) who fought to show off.”[2]

The word al-aghlaal (shackles), its meaning is that his hands will be bound to his neck and Allaah’s refuge is sought. And al-ankaal (fetters) are instruments of torture.

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا

We have prepared for the disbelievers iron chains and fetters to bind their hands and a blazing Fire. (Sooratul-Insaan (76), aayah 4)

إِنَّ لَدَيْنَا أَنكَالًا وَجَحِيمًا

We have fetters and a raging Fire. (Sooratul-Muzammil (73), aayah 12)

This word al-ankaal (fetters), they are instruments of torture; Allaah’s refuge is sought. Chains and shackles and a blazing Fire. And the Fire will be in their bellies inside of them and above them and beneath them.

لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ ۚ وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ

They (the disbelievers) will have the Hellfire as a bed. Over them, there will be coverings of Fire and likewise, We will recompense the disbelieving wrongdoers. (Sooratul-A`raaf (7), aayah 41)

Footnotes:

[1] Translator’s side point: With regard to this person mentioned here who needs refuting amongst others; Hishaam al-Footee. In the footnotes they mention that Al-Haafidh ibn Hajar said about him in Lisaan al-Mizaan; he was Hishaam ibn Umar al-Footee, he was from the companions of Al-Hudhayl and he was a caller to the position of the Mu`tazilah.

Shaykh as-Suhaymee mentions in his lectures of the explanation, he said, “His teacher was Al-Hudhayl, well-known as Al-`Allaaf and that he had this deviated belief that those who enter the Hellfire, after they have been in the Fire for some time, they will become of the same nature as the Fire so it will become natural for them to the extent that they will feel delight in the Fire. His student Hishaam al-Footee differed with his teacher, he refused to accept that they would actually enter the Fire. Rather, they will be punished next to the Fire, they will be scorched outside it.

[2] Reported by Muslim (1,905) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

VisitBook Study of Sharh as-Sunnah of Imaam Barbahaaree

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُو

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

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

[Souncloud Audio Link

Transcribed Audio:

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

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

Footnotes:

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

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

Listen to these Points at the below Links:

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

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

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

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

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

And in the narration of At-Tirmithee:

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

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

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

مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُو

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

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

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

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

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

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Affirmation of Ar-Ru’yah (Seeing Allaah in the Hereafter) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 48: Point 79
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the first ones who will see Allaah, the Most High, in Paradise are the blind then the men then the women with the eyes of their heads just as Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “You shall certainly see your Lord just as you see the moon on the night when it is full. You will not have any difficulty in seeing Him. It is obligatory to have eemaan in this and denying it is disbelief.”

[Souncloud Audio Link

Transcribed Audio:

The topic of affirmation of ar-ru’yah (seeing Allaah, the Most High, in the Hereafter) has preceded and this is re-emphasis of what has preceded and as for this order, which the author mentioned then it needs a proof. [1]

Listen/Read @
The true believers will see their Lord on the Day of Resurrection openly with their eyes

Footnotes:

[1] Translator’s side point: The hadeeth in that regard that we had before in the book with regard to seeing Allaah, the Most High in the Hereafter, not with regard to the order is the hadeeth of Jaabir radiyAllaahu `anhu, reported by Al-Bukhaariyy (554) and Muslim (633).

And on this specific point, the point of this order that those who will see Allaah first are the blind then the men then the women, the one doing the footnotes in one of the versions Khaalid ar-Raddaadi, he said,

“There occurs in this regard a hadeeth which is traced back to the Prophet sallAllaahu `alayhi wa sallam but it is not authentic. It was mentioned by Ad-Dailamee in his book Firdaws ul-Akhbaar from Samurah ibn Jundub from him tracing back to the Prophet sallAllaahu `alayhi wa sallam but it’s not authentic. And also al-Laalikaa`ee in his book As-Sunnah quoted this with a weak chain of narration as being the saying of Al-Hasan al-Basree; the Taabi`ee.”

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

“The author rahimahullaah made clear that whoever denies seeing the Creator has disbelieved. This ruling is a general ruling because whoever denies a matter which is known necessarily from the religion then he’s a disbeliever. As for the person who is overcome by a false doubt (shubhah) and he doesn’t know how to resolve this doubt or he resolves it with a mistake then this is a different matter. Those matters that a person does based upon a false doubt that comes upon him and is not able to arrive at what is correct in the matter then we leave his affair to Allaah. However, if he is a person who knowingly denies these matters then he has disbelieved.”

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

Tidings at the Point of Death – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 48: Point 78
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that there are three forms of address for the tidings that are given when one dies.

It may be said, “Receive good tidings O beloved one of Allaah, of Allaah’s pleasure and of Paradise” or

it may be said, “Receive good tidings O servant of Allaah of Paradise on account of Islaam” or

it may be said, “Receive tidings O enemy of Allaah, of Allaah’s anger and of the Fire.”

This was the saying of Ibn Abbaas radiyAllaahu `anhumaa.[1]

[Souncloud Audio Link

Transcribed Audio:

The person who is dying whether he is a believer or a disbeliever, will be given tidings at the point of death. So, if he is a believer, he will be given good tidings of Allaah’s mercy and of Paradise. And if he is a disbeliever, he will be given tidings of Allaah’s anger and of the Fire. So, he will not actually die till he knows where he will be and it will not be possible for him to repent or to free himself or to increase in righteous deeds. This is what occurs in the hadeeth that:

“Whoever loves to meet Allaah then Allaah will love to meet him.” So `A`ishah said, “Oh Messenger of Allaah, all of us dislike death.” Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “That is not the case, O `A`ishah but rather the believer at the point of death will be given good tidings and so therefore, he will love to meet Allaah and so Allaah will love to meet him. Whereas, the disbeliever will be given tidings of the Fire so therefore, he will hate the meeting with Allaah so Allaah will hate to meet him.”[2]

And He, the Most High, said:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Those who said, “Our Lord is Allaah” and then they remain upright then there will be no fear upon them nor shall they grieve. (Sooratul-Ahqaaf (46), aayah 13)

And He, the Most High, said:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ 

Those who said, “Our Lord is Allaah” then they remained upright then the angels will descend upon them saying, “Fear not and do not grieve and receive glad tidings of Paradise, which you were promised.” (Soorah-Fussilat (41), aayah 30)

And He, the Most High, said:

وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ

And if you could see when the angels take the souls of the disbelievers striking their faces and their backs saying, “Taste the punishment of the Blazing Fire.” (Sooratul-Anfaal (8), aayah 50)

Footnotes:

[1] Translator’s side point: In some of the versions, the wording is as it occurs here and in some of them, the order is slightly different and instead of the second phrase, in some versions it has instead, “Receive glad tidings O servant of Allaah of Paradise after intiqaam (vengeance) has been taken upon you,” W`Allaahu A`lam.

[2] Reported by Al-Bukhaariyy (6,507) and Muslim  (2,683) from a hadeeth of `Ubaadah ibn asSaamit radiyAllaahu `anhu and also reported by al-Bukhaariyy with a disconnected chain with the same reference (6,507) and by Muslim (2,684) from a hadeeth of `Aa`ishah radiyAllaahu `anhaa.

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

Know that Evil and Good occur by the Pre-Decree and Pre-Ordainment of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 45: Points 73
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that evil and good occur by the pre-decree and pre-ordainment of Allaah.[1]

[Souncloud Audio Link

Transcribed Audio:

It is obligatory to have eemaan (true faith) in pre-ordainment and pre-decree. And that everything which occurs in this creation then it does not occur by chance randomly. Rather, it is something which has been decreed and written in the preserved tablet; Al-Lawh Al-Mahfudh.

And Allaah, the Majestic and Most High, knew it and He wrote it in the preserved tablet then He ordained it. Then He created it and He brought it into existence and willed it.

Nothing is found in this creation without its having been preceded by Allaah’s pre-ordainment and pre-decree. Everything has been pre-ordained and from that is good and evil. The good which occurs to mankind is by the pre-ordainment and pre-decree of Allaah. And the evil which occurs for them then it is by the pre-ordainment of Allaah and His pre-decree. And disbelief & true faith and sickness & health and hunger & being full and wealth & poverty; all of this is by the pre-ordainment and pre-decree of Allaah, the Perfect and Most High.

Footnotes:

[1] Translator’s Side Point: This point occurs in some of the versions and is not found in some of the other versions, Allaahu A`lam.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Link: https://abdurrahman.org/category/islam/qadr-pre-decree/

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link

Transcribed Audio:

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

Footnotes:

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

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

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

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

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

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Allaah rewards the martyr (shaheed) for his martyrdom – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 40 : Point 63
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And Allaah rewards the martyr (shaheed) for his martyrdom. 

[Souncloud Audio Link

Transcribed Audio:

The martyr (ash-shaheed) is the person who is killed on the battlefield whilst fighting against the disbelievers. He fights so that the word of Allaah is uppermost.

Everything of this person will be forgiven by Allaah, except for a debt (ad-dayn) which is upon him because a debt is the right of the people and a right of a person will not fall away unless it is given to him or he pardons with regard to it. But as for the sins which are between the person and Allaah then Allaah will forgive them all on account of a person being martyred in the cause of Allaah, the Mighty and Majestic.

And there are also martyrs who are not killed upon the battlefield such as a person who dies through the plague, he is a martyr (shaheed) and one who is killed defending his wealth or his honour or his family then he is a shaheed (martyr) or the person who dies in an unexpected accident such as a fire or by drowning, he is a martyr with Allaah, the Mighty and Majestic, meaning he will have the reward of a martyr but he is not the same as the martyr who dies on the battlefield with regard to rulings. Rather, he is washed and shrouded and a funeral prayer is said over him. As for the martyr who dies upon the battlefield then he is not washed and he is not shrouded in any clothes except those he was killed in and funeral prayer is not said over him and he is buried with his blood upon him.[1]

Footnotes:

[1] Translator’s side point: When they mention that there are other martyrs besides the martyr who’s killed upon the battlefield, Shaykh Fowzaan mentions examples especially the one who dies through plague, one who is killed defending his wealth or his honour or his family, one who dies in a sudden accident like a fire or drowning.

Al Bukhaariyy reported in his saheeh (653) and Muslim reports it also (1,914) on Aboo Hurayrah radiyAllaahu `anhu who said Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The martyrs (shuhadaa) are five; the one who dies of the plague and the one who dies of an abdominal complaint and the one who drowns and the one who has a house structure fall upon him and the martyr who is killed fighting in Allaah’s cause.”

And the wording here is that of Al-Bukhaariyy.

And there also occurs from Jaabir ibn al-`Ateeq radiyAllaahu `anhu who said Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The martyrs are seven besides the one who is killed in Allaah’s cause; the one who dies of the plague is a martyr and the one who drowns is a martyr and the person who dies from pleurisy is a martyr and the person who dies of an abdominal complaint is a martyr and the one who dies in a fire is a martyr and the one who dies underneath a building falling is a martyr and the woman who dies whilst pregnant is a martyr.”

Reported by Imaam Maalik in his Muwatta, Imaam Ahmad in his Musnad and Aboo Dawood, Ibn Maajah and An-Nasaa`ee and Ibn Hibbaan.

Translator’s side point: Shaykh Al-Albaaniyy said with regard to this narration, “It is saheeh (authentic).”

Imaam An-Nawawi said in his explanation of Muslim:

The scholars said these types of death are shahaadah (martyrdom) on account of Allaah, the Most High bestowing His favour because of their severity and how painful they can be. And there occurs in another hadeeth in the saheeh:

“Whoever is killed defending his wealth then he is a martyr and whoever is killed defending his family then he is a martyr.”

And it’s already been explained in the Book of Eemaan and there occurs in another authentic hadeeth:

“Whoever is killed defending his sword is a martyr.”

Imaam an-Nawawi said that the the scholars said: what is meant by the martyrdom of those people, all of them besides the one who is killed fighting in Allaah’s cause,  is that – in the Hereafter they will receive the reward of the martyrs. As for this world, then they are to be washed and funeral prayer said over them. And there has already preceded in the Book of Eemaan an explanation of that. And the fact that the martyrs are of three categories:

  • Firstly, the martyr who is the martyr with regard to this world and the Hereafter and he is the one who is killed whilst fighting the disbelievers.
  • Secondly, one who is a martyr in the Hereafter but not with regard to the rulings of this life and they are the ones mentioned here – meaning the two hadeeth we just heard, those who are treated as being the martyr in the Hereafter with regard to the rulings in this life, we can treat them as normal people that have died.
  • Thirdly, one who is apparently a martyr in this world but not so in the Hereafter, he is the person who steals something from the Booty or who is killed whilst fleeing.

Shaykh Ahmad an-Najmee said on this point,

“I say (with regard to the point that “the martyr is rewarded for his martyrdom, the sick person is rewarded when he is sick”) that occurs in authentic ahaadeeth, which show that a Muslim who falls sick is rewarded during his illness because he knows Allaah caused him to become ill and is the one Who cures. As for martyrdom then it is a very high level, which Allaah gives to whoever He wishes from His servants. However, it cannot be attained except through ikhlaas (making ones deeds purely and sincerely for Allaah) and through mutaaba`ah (following the Messenger sallAllaahu `alayhi wa sallam as example). So whoever is killed fighting truly in Allaah’s cause then he is a martyr from the martyrs of this world and the Hereafter if he is killed fighting between the disbelievers and the Muslims. And likewise, one who is killed by the innovators (mubtadi`oon) such as the Khawaarij and their like and that occurs in the hadeeth with regard to the Khawaarij:

“Glad tidings of a tree in Paradise are for those who fight them and they kill him.” [Reported by Aboo Daawood and others.]

As for the martyrs with regard to the Hereafter, then they are many and from the martyrs of the Hereafter are the one who dies through the plague, through a stomach complaint, in a fire, being drowned and a building falling upon him and so on.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Allaah causes afflictions to strike the believers in order to purify them or to multiply their reward – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 40 : Point 62
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that when a man becomes ill, Allaah gives him reward for his illness. 

[Souncloud Audio Link

Transcribed Audio:

Allaah does not allow the reward due to the believers to become lost and He causes afflictions to strike the believers in order to purify them or to multiply their reward. He may cause calamities to happen to the believer to wipe away his sins and to purify him from sins. And it may be the case that he does not have sins but He still causes them to happen to him in order to raise his ranks in the Hereafter because Allaah has written for him a high rank in Paradise, which he cannot reach through his deeds. So, therefore Allaah tries him with afflictions so that He multiplies the reward for him so that he can reach this level. So the believer is upon good and therefore he sallAllaahu `alayhi wa sallam said:

“How amazing is the matter of the believer, all of his matters are good for him. If something pleasing comes upon him then he gives thanks and that will be good for him and if something harmful comes to him then he has patience (sabr) and that will be good for him and that will not be except for the believer (mu’min).”[1]

So indeed the believer is struck by afflictions and they are something beneficial for him for either Allaah will wipe away his sins with them or otherwise Allaah will raise his rank on account of them.[2]

Footnotes:

[1] Reported by Muslim (2,999) from a hadeeth of Suhayb radiyAllaahu `anhu.

[2] Translator’s Side Point: Some of the People of Knowledge mentioned that if a person is struck by affliction and he has patience upon it then he is rewarded. And if he doesn’t have patience, shows displeasure and the like then that’s something different. W`Allaahu A`lam.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Allaah’s Messenger spoke to those thrown into the abandoned well on the day of Badr – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 40 : Point 61
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that when Allaah’s Messenger sallAllaahu `alayhi wa sallam spoke to those thrown into the abandoned well on the day of Badr, meaning the People of Shirk that they heard his words.

[Souncloud Audio Link

Transcribed Audio:

The Messenger sallAllaahu `alayhi wa sallam has mu`jizaat (miracles) and a mu`jizah (miracle) is a matter, which is extraordinary and a person is not able to bring them about himself. Rather, they are things created by Allaah, the Majestic and Most High.

وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَاتٌ مِّن رَّبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ  – 29:50

And they (People of Shirk) said, “If only miraculous times were to be sent down to him (Prophet sallAllaahu `alayhi wa sallam) from his Lord.” Say, “The miraculous times are only with Allaah.” (Sooratul-`Ankaboot (29), aayah 50)

They were demanding that he should himself bring miraculous times to prove his Messengership as they said. But the miraculous times are with Allaah. The Messenger did not bring any sign except from Allaah, the Majestic and Most High.

قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ

Say, “The signs are only with Allaah.” (Sooratul-`Ankaboot (29), aayah 50)

So He is the one Who manifests miracles, the Perfect and Most High. And He causes them to happen at the hands of His Messengers to attest to their truthfulness. And an example of that is – the dead person, if you speak to him, he will not hear you and he will not know what you are saying. However, the Messenger sallAllaahu `alayhi wa sallam spoke to those who had been killed at Badr from Quraysh, those who used to harm him and harm the Muslims in Makkah and who haughtily rejected true faith and disobeyed and who tyrannized the Messenger sallAllaahu `alayhi wa sallam and expelled him and who expelled his companions and harmed them. So, Allaah caused them to be overpowered at Badr and they were killed. And their leaders and their eminent people were killed; Shaybah Ibn Rabee`ah and `Utbah ibn Rabee`ah (his brother) and Aboo Jahl Ibn Hishaam and a large number of the eminent ones of the Quraysh were killed at Badr. Then the Prophet sallAllaahu `alayhi wa sallam ordered that they should be thrown into an old well from the wells of Badr and the Prophet sallAllaahu `alayhi wa sallam stood over them and addressed them:

“O so and so, son of so and so! O Aboo Jahl Ibn Hishaam! O `Utbah! O Shaybah! O Umayyah!” He addressed them one by one, saying “Have you found what your Lord promised you to be true for I have indeed found what my Lord promised me to be true?” So then Umar said to him “O Messenger of Allaah, how can you speak to them when they have started to decay and they cannot hear.” So he sallAllaahu `alayhi wa sallam responded, “You people cannot hear any better what I am saying than they can. However, they cannot talk.”

This was a miracle from the miracles of the Messenger sallAllaahu `alayhi wa sallam, which Allaah caused to happen at his hand.[1]

Footnotes:

[1] Reported by Al-Bukhaariyy (3,976) and reported by Muslim (2,873, 2,874 and 2,875).

Translator’s side point: Narration mentions this happened three days after the battle. In one narration it mentioned when the Prophet sallAllaahu `alayhi wa sallam conquered a people then he would remain at that place for three days.

This report that he did likewise at Badr, he stayed there for three days and just before he was going to travel and go back to Madeenah, on the 3rd day then he stood over the old well and said this saying, he spoke to them, he said:

“Did you find what your Lord promised you to be true? Indeed, I found what my Lord promised me to be true…” To the end of the hadeeth.

Shaykh Ahmad an-Najmee rahimahullaah said,

“I say – the disagreement that there is amongst the People of Knowledge about whether the people in the Barzakh (period in between this life and the hereafter, those in the grave and the like), can they hear those people who address them or is that just specific to the people of that well at Badr?

Some of them extend this matter and claim that all the people in that life (the Barzakh) can hear the speech that is said to them and some of the People of Knowledge restrict it to the place where the text is mentioned and that is what is apparent from the established texts.

And as for the people of Sufism then they extend this matter in a reprehensible manner to the extent that they claim that a dead person even knows what happens amongst his family whether good or bad. And Ibn ul-Qayyim rahimahullaah reported in his book Ar-Rooh, some reports from them, which are suspect and Allaah is the one who grants success.”

Shaykh Saalih as-Suhaymee had said on this same point, he mentioned that there are some people who say the dead in general can hear. However, upon verification from the sayings of the people of the Ahlus-Sunnah, what is correct is that we restrict ourselves in the matter of the dead hearing because it is a matter of the ghaib (hidden and unseen) and in matters of the hidden and the unseen, we do not increase upon them upon what occurs from the Prophet sallAllaahu `alayhi wa sallam. And what’s established is two cases where the dead hear:

  • Firstly, the leaders of the Quraysh who were killed at Badr that they heard the words of the Prophet sallAllaahu `alayhi wa sallam when he addressed them,
  • Secondly, the deceased, who has died and been buried; they hear the footsteps of his family going away after they are buried.

Beyond that we do not extend the matter any further. Rather, the rest of it falls under the general aayah:

 وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ – 35:22

And you cannot cause those who are in the graves to hear.
(Soorah Faatir (35), aayah 22)

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Along with Every Raindrop there is an Angel who descends from the sky with it – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 39 : Point 60
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that along with every raindrop there is an angel who descends from the sky with it until he places it wherever Allaah, the Mighty and Majestic has commanded him to.

[Souncloud Audio Link

Transcribed Audio:

There is no doubt that Allaah, the Majestic and Most High, sends down the rain from the sky in measured proportion. He, the Most High, said:

وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ

And We sent down rain from the sky in due measure and We caused it to settle in the earth. (Sooratul-Mu’minoon (23), aayah 18)

Allaah, the Majestic and Most High, preordained the coming down of rain and He gave it its due measure and amount and the earth where it should fall. And He distributes it, He, the Perfect and Most High, however He wishes. So, He dispatches it. And He commands and it rains. And He commands and it stops. And along with it are angels. And there occurs in the description of the angel Meekaa`eel that he is entrusted with the raindrops (al-qatr) and with the plants. So, the angels carry out duties, which Allaah has entrusted them with and from that is al-qatr (the raindrops).[1]

Footnotes:

[1] Translator’s side point: Some of the verifiers, they mention that this point: “Along with each raindrop, there is an angel to bring it down,” then this is reported by Ibn Jareer At-Tabariyy in his Tafseer and Abu Shaykh in his book Al-`Azama as being a saying of one of the Taabi`een, Al-Hakam Ibn `Utaybah as being his saying and likewise reported by Abu Shaykh in his book Al-`Azama as also being the saying of another Taabi`ee Al-Hasan al-Basree.

And as for Shaykh Saalih As-Suhaymee hafizahullaah then he mentions this report is reported from some of the Salaf and it does not contradict any text.

As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah on this point, “There occurs in the footnote (to the earlier edition) that it is reported from Ibn Abbaas radiyAllaahu `anhuma that he said:

“There is no plant upon the land nor in the sea except there is an angel entrusted with it to write down whatever leaf or the like falls away from it.

(Refer to the Tafseer of Ibn Katheer) and the person doing the footnotes said so this proves even more so this matter here (meaning there must be an angel for every raindrop as well).”

Shaykh Ahmad criticised this saying and said, “This is questionable from  two aspects;

firstly, that it is not established from the Prophet sallAllaahu `alayhi wa sallam as far as I know.

Secondly, that even this report here that’s quoted from Ibn Abbaas, the indication of this report as being proof for what author Baarbahaaree mentioned “along with every raindrop that descends, an angel comes down until he places it wherever Allaah, the Mighty and Majestic commanded him to,” is not clear since the report mentions writing down whatever is going to fall from that plant where as the issue here is with every raindrop coming down with an angel appointed to bring it down until he places it, meaning something different.

And we believe in the ability of Allaah, the Mighty and Majestic and we believe that Allaah knows every leaf that falls and every raindrop that falls from rain, knows where it’s going to fall. However, the coming down of an angel along with every raindrop until he places it in its place, this is a matter that is not established from the Prophet sallAllaahu `alayhi wa sallam. So, I say this point is questionable and Allaah is the one who grants success.”

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Four takbeers are to be said for the Funeral Prayer – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 39 : Point 59
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Four takbeers (sayings of Allaahu Akbar) are to be said for the funeral prayer. This was the saying of Maalik Bin Anas, Sufyaan ath-Thawree, Hasan Ibn Saalih, Ahmad ibn Hanbal and the Fuqahaa (jurists) and this was the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam.

[Souncloud Audio Link

Transcribed Audio:

This is a mas`alatun far`eeyah (matter of detail). However, he mentioned it here because of the disagreement occurring with regard to it and to make clear the Sunnah in that regard because the book is called Sharhus-Sunnah (Clarification of the Sunnah). And what is famous with the Ahlus-Sunnah W`al Jamaa`ah (People of the Sunnah and the Jamaa`ah) and with the Imaams is that the takbeers that are said over the janaazah (funeral prayer) are four takbeers as occurs in the authentic hadeeth:

“The Prophet sallAllaahu `alayhi wa sallam prayed funeral prayer over An-Najaashee (the ruler of Abyssinia) in the absence of his body and he said four takbeers.”[1]

And most of the ahaadeeth mention four and in some of the hadeeth, there is an addition for five or more. However, that which the Muslims have consensus upon is four and whatever is additional to it is a point of disagreement and the Muslim should not go to that about which there is disagreement and leave aside that about which there is consensus and which there is agreement upon and therefore cause trouble to the people particularly with respect to the Imaams of the mosque; they should not cause trouble to the people because the people are not accustomed to any addition to four. So, if you want to pray over the janaazah more than four takbeers then do it yourself but do not cause trouble to the people and bring them rare and obscure sayings and divergent reports for this is not from the way of the student of knowledge. The students of knowledge should bring harmony amongst the people and not cause trouble to them and they should act upon which there is consensus and restrict themselves to that. This is what is required and this is the intent of the author in mentioning the four because that is what is agreed upon. So, they should not be added to and trouble therefore caused to people in that regard.

His saying, “And it is the saying of Maalik Bin Anas and Sufyaan ath-Thawree and Hasan Ibn Saalih and Ahmad ibn Hanbal,” Maalik ibn Anas is the Imaam of Daarul-Hijrah  (the Imaam of the place where the Hijrah was to, meaning the Imaam of Madeenah); Imaam Maalik was one of the four Imaams. And Sufyaan ath-Thawree; he was Sufyaan ibn Sa`eed ath-Thawree, the famous Imaam from the Imaams of fiqh. And Al-Hasan ibn Saalih ibn Hayy; he was from the major Imaams. And Ahmad ibn Hanbal; he was one of the four Imaams.

His saying, “And it was the saying of the jurists; the people of fiqh, Fuqahaa and this was said by Allaah’s Messenger sallAllaahu `alayhi wa sallam,” meaning it is the saying of many of the jurists who are following the Sunnah of the Messenger sallAllaahu `alayhi wa sallam. So, it is not befitting for the student of knowledge to cause trouble with the people with the argument that he knows that there is another saying or another hadeeth with regard to an addition. The scholars used to know that there was disagreement in certain matters but they would not bring this and cause trouble to the people nor would they contradict that which action was upon.

Footnotes:

[1] Translator’s side point: Najaashee died in his own land, nobody prayed over him in his own land so the Prophet was informed by revelation that he had died so led the companions in Madeenah in funeral prayer for An-Najaashee in that different land and said four takbeers over the janaazah.

Reported by Al-Bukhaariyy (1,245) and reported by Muslim (951) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link:  Description of the Funeral Prayer : Shaykh ibn Baaz

Know that whatever befalls you was never going to miss you – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 39 : Points 57-58
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[57] And you should know that whatever befalls you was never going to miss you and whatever missed you was never going to come to you.

[58] And there is no creator along with Allaah, the Mighty and Majestic.

[Souncloud Audio Link

Transcribed Audio:

This is the text of the hadeeth just as the Prophet sallAllaahu `alayhi wa sallam said to Ibn Abbaas:

“And know that whatever befalls you was not going to miss you and whatever comes to you was never going to miss you.”[1]

Whatever strikes you was never going to miss you; whatever misses you was never going to come to you. Even if you eagerly sought after it and want it but it missed you then you should know that Allaah did not decree it for you and whatever came upon you was never going to miss you. So, do not say, “If only I had done such and such this wouldn’t have befallen me.”

His saying “And there is no creator along with Allaah, the Mighty and Majestic,” this follows on from the levels of preordainment and predecree. It contains a refutation of whoever says that the person creates his own actions. So, Allaah, He is the one Who is alone in creating, He, the Majestic and Most High. No-one can create along with Him. So, it is all from the creation of Allaah alone, He, the Perfect and Most High. And therefore, He, the Majestic and Most High says:

قُلْ أَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ۖ ائْتُونِي بِكِتَابٍ مِّن قَبْلِ هَٰذَا أَوْ أَثَارَةٍ مِّنْ عِلْمٍ إِن كُنتُمْ صَادِقِينَ 

Say, “Do you see whatever you invoke besides Allaah, show me what they have created in the earth or do they have any share with Allaah in the heavens? Bring me any scripture, which came from Allaah before this Qur’aan, which states this or any remnant of knowledge, which proves it, if you are truthful.” (Sooratul-Ahqaaf (46), aayah 4)

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ 

Those whom they worship besides Allaah can never create even a fly even if they all gather together to do it. (Sooratul-Hajj (22), aayah 73)

أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ 

Or do they set up partners for Allaah who can create just as He creates such that the creation is confused for them. Say, Allaah is the Creator of everything and He is the one, All-Powerful Subduer. (Sooratur-Ra`ad (13), aayah 16)

And therefore, Allaah, the Majestic and Most High, described those who make images in His saying: (as part of Hadeeth Qudsi)

“So who is a greater wrong-doer than someone who tries to create like My creation.”

Meaning that he tries to produce the outward form of that which Allaah has created.

End of the narration mentions:

“.. let them then create a single grain of corn or let them create a single barley corn.”

Or in one narration:

“.. or let them create the tiniest ant.” [2]

No-one is able to do this and if someone is able to fashion the outward form (soorah), he is not able to produce life in it. The life is from the creation of Allaah, the Majestic and Most High, no-one is able to do it even if he can make a precise image and form or something, he is not able to breathe a soul into it and to put life into it. This is the creation of Allaah, the Perfect and Most High and therefore, it would be said to those people who make images on the Day of Resurrection:

“Give life to that which you created.”

In order to manifest their inability and as a punishment for them.[3]

Footnotes:

[1] Reported by Al-Firyaabee in his book Al-Qadr and by Aajurree in his book Ash-Sharee`ah and Imaam Ahmad in his Musnad and this occurs as a hadeeth of `Ubaadah ibn asSaamit radiyAllaahu `anhu and declared saheeh (authentic) by Shaykh Al-Albaaniyy in his checking of Ibn Abee `Aasim’s As-Sunnah as part of the famous longer hadeeth.

[2] Reported by Al-Bukhaariyy (5,953) and reported by Muslim (2,111) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

[3] Reported by Al-Bukhaariyy (2,225) and reported by Muslim (2,110).

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Re

Glad tidings to those who have patience when they are struck by calamity – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 39 : Points 54-56
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[54] And to have patience with the judgement of Allaah.

[55] And to have eemaan in all the decrees of Allaah, the good and the bad, the sweet and the bitter.

[56] Aand to have eemaan in whatever Allaah, the Mighty and Majestic, has said. Allaah knew whatever the servants were going to do and where they were heading to, they do not escape from the knowledge of Allaah and there is nothing in the earth or in the heavens except that which is known by Allaah, the Mighty and Majestic.

[Souncloud Audio Link

Transcribed Audio:

A mention of this has already preceded at the beginning of the levels of eemaan in Al-Qadaa W’al Qadr (preordainment and predecree). And using predecree and preordainment as an evidence when calamities strike, which a person does not have a choice about, is something praiseworthy because this shows his being satisfied and his submitting.

He, the Most High, said:

وَبَشِّرِ الصَّابِرِينَ – 2:155

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ – 2:156

And give glad tidings to those who have patience, those who when they are struck by calamity, they say “Indeed we belong to Allaah and to Him we shall return.” (Sooratul-Baqarah (2), aayah 155-156)

But as for using predecree and preordainment as a proof for evil deeds, which they commit and do by choice then they have no argument in predecree for that. Rather, they are punished for their deeds and they are falling short and the gate to repentance is open instead of arguing with Allaah saying: “Why did You decree this upon me?” while you have abandoned the repentance. This is from blameworthy inabilities. Rather, hasten to repentance and seek forgiveness and blame yourself. So, this is what is required from the servant that he should look at his own deeds.

 وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ – 59:18

And let each soul look and see what deeds it puts forward for the Day of Judgement. (Sooratul-Hashr (59), aayah 18)

Look at your deeds, it is possible for you to change them and to repent from them and to seek forgiveness. As for preordainment and predecree then that is the affair for Allaah, the Majestic and Most High, it is not your matter.

His saying, “And they will not exit from the Knowledge of Allaah,” everything Allaah has full knowledge of it and He, the Perfect and Most High fully encompasses it. He knows the disbelief of the disbeliever and the sin of the sinful person and the oppression of the oppressor. It is not hidden from Him. He knows the obedience of the obedient person and the actions of the obedient person. He knows this and that. However, He gives them some respite, gives them some time perhaps they will repent, perhaps they will return back. So if they repent, well and good otherwise in front of them is the reckoning; the hisaab. So, Allaah does not neglect them at all.

His saying, “And there is not in the earth nor in the heavens except that which is known by Allaah, the Mighty and Majestic,” this is just as has preceded, everything is known by Allaah, whatever was in the past and whatever will be in the future, all of it Allaah has encompassed it with His Knowledge, nothing whatsoever is hidden from Him, He, the Perfect and Most High. He knew it and He decreed it and He wrote it and He wished it and willed it and He created it.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

To Make one’s Deeds Purely and Sincerely for Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 38 : Point 52
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to make one’s deeds purely and sincerely for Allaah.

[Souncloud Audio Link

Transcribed Audio:

Making one’s deeds purely and sincerely for Allaah such that there is no shirk in it for Allaah will not accept any action except that which is done purely and sincerely for His Face, having no shirk in it nor association of others along with Him in it. And this is one of the two conditions for an action to be acceptable.

And the second condition is al-mutaaba`ah (following the example of the Messenger sallAllaahu `alayhi wa sallam in doing that action) and acting upon the Sunnah such that the action is in conformity with the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam such that it does not contain bid`ah (innovation) because Allaah does not accept innovation. Rather, He punishes for them even if a person exhausted himself in doing deeds. If he did not make the deeds purely and sincerely for Allaah, then they will be scattered dust. And if a person exhausted himself in doing a deed which is not in conformity with the Sunnah then it will be rejected. And it will not be accepted except along with these two conditions that it is done purely and sincerely for Allaah alone and it’s done in conformity with the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam.

وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ – 2:111

And they (the People of the Book) said no-one will enter Paradise except for one who is a Jew or a Christian. That is their false hope. Say, “Bring your proof if you are speaking the truth.” (Sooratul-Baqarah (2), aayah 111)

Rather, this is to refute what they are negating.

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ – 2:112

Rather it will be entered by whoever submits his face to Allaah and he is a doer of good then his reward will be with his Lord and there will be no fear upon them nor will they grieve. (Sooratul-Baqarah (2), aayah 112)

“Whoever submits his face to Allaah,” meaning he makes his deeds purely and sincerely for Allaah.

“He is a doer of good,” meaning one who is following the Messenger sallAllaahu `alayhi wa sallam and this applies to everyone, the Jews and the Christians and the rest of the world, it must be with these two conditions; with purity and sincerity for Allaah and with following the Messenger.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Eemaan in the Qisaas (Retribution) on the Day of Resurrection between all of the creation – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 38 : Point 51
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan (true faith) in the Qisaas (retribution) on the Day of Resurrection between all of the creation; the descendants of Aadam, the beasts of prey, the reptiles, even between the tiniest ants until Allaah, the Mighty and Majestic brings about retribution between them. For the People of Paradise from the People of the Fire and for the People of the Fire from the People of Paradise and for the People of Paradise from each other and for the People of the Fire from each other.

[Souncloud Audio Link

Transcribed Audio:

It is already preceded that Allaah will resurrect the creation on the Day of Resurrection in order to recompense them for jazaa· (to give them their due reward), in order to recompense them for their good deeds and their evil deeds with regard to the descendants of Aadam. And for Qisaas (retribution/revenge/retaliation ) to be established with regard to again the descendants of Aadam and for the animals. So, the animals will be resurrected for Qisaas (retaliation) only, whereas the descendants of Aadam will be resurrected for jazaa (recompensing) and Qisaas (retaliation) between them.

His saying, “And to have eemaan in the retribution on the Day of Resurrection between all of the creation; the descendants of Aadam, the beasts of prey and the animals,” all of them will be raised for al-Qisaas (retribution) between them. As for the animals then when vengeance has been taken from some for others then they will end up being turned to dust. But as for the descendants of Aadam then they will be in two groups; a group will be in Paradise and a group will be in a Blazing Fire and they will not die after that ever. They will remain forever either in Paradise or in the Fire.

His saying, “Even to the extent that retaliation will be taken for the tiniest ant from the other tiniest ant,” to the extent that aththarrah (tiniest ant) will gain vengeance over each other because Allaah does not consent to zulm (oppression) ever because He is the most just and wise of Judges and He is the most just Arbitrator. He does not consent to zulm (oppression) even between the animals and the tiny ant. On the Day of Resurrection they will be resurrected and vengeance will be taken for some upon others.

As for the mu’minoon (believers) and the first matter concerning which retribution will be taken between them on the Day of Resurrection will be with regard to the shedding of blood from the rights of mankind and they’ll take revenge upon each other after they have crossed over the siraat (bridge) of the Hellfire and before they enter into Paradise. They will be stopped and retribution will be taken from some in favour of others. And then when they have been cleansed and purified, permission will be given to them to enter into Paradise because no-one will enter Paradise whilst he has any act of oppression due upon him. Because Paradise is the abode of those who are good and pure and no-one will enter it except those who are good and pure, those who have no reckoning left upon them nor anything owed to anyone else nor any sins to the extent that the believer who is sinful will be punished in the Fire in accordance with the level of sin or otherwise Allaah will pardon him in accordance with His wish and will.

He the Most High said:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

Allaah does not forgive that shirk is committed with Him but He forgives whatever is less than that to whomever He wishes. (Sooratun-Nisaa· (4), aayah 48)

With regard to any sins that are less than shirk, if He wishes, He will forgive him and if He wishes, He will punish him in accordance with the level of his sins until he becomes clean and purified from sins then he will enter into Paradise. So, no-one will enter into Paradise except one who is pure, be it by recompensing or by punishment.

His saying, “To the extent that Allaah, the Mighty and Majestic will bring about retribution between them for some from others and for the People of Paradise from the People of the Fire and for the People of the Fire from the People of Paradise,” so, the believer if he has wronged the disbeliever then retribution will be taken for the disbeliever on the Day of Resurrection and vice versa. The disbeliever if he has wronged the believer then retribution will be taken for the believer on the Day of Resurrection. So, no-one will be just left having acts of oppression left upon him and to the extent that the believer will be avenged upon the believer.[1]

Footnotes:

[1] Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah then he said with regard to this point, “There occurs in the hadeeth that Muhammad sallAllaahu `alayhi wa sallam said :

Allaah, the Mighty and Majestic will call out on the Day of resurrection and say “al-Malik and ad-Dayyaan (I am the King, I am the One Who brings about retribution) and it is not befitting that anyone from the People of the Fire should enter the Fire whilst he has anything due from the People of Paradise that is due to him nor is it befitting for anyone from the People of Paradise to enter Paradise whilst there is any right due from him for someone from the People of the Fire until I take retribution for him even if it is for a single slap.”

So we (companions) said, “How will it be when it is the case that we will come to Allaah, the Mighty and Majestic naked, uncircumcised and empty-handed?”. He sallAllaahu `alayhi wa sallam said, “with good deeds and bad deeds.”

Reported by Imaam Ahmad from a hadeeth of Jaabir ibn `Abdillaah radiyAllaahu `anhuma and declared authentic by Shaykh al-Albaaniyy rahimahullaah.

So what is important is that they will not enter the Paradise or the Fire until the rights have been be taken from them for each other. Then when they have been purified and cleansed and the People of Paradise will be entered into Paradise and the People of the Fire enter the Fire and success is granted by Allaah.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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If a man divorces his wife three times then she has become forbidden for him – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 35 : Point 48
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And if a man divorces his wife three times then she has become forbidden for him and she will not be permissible for him unless she marries another man.

[Souncloud Audio Link

Transcribed Audio:

His saying, “And if a man divorces his wife three times then she has become forbidden for him,” if a man divorces his wife three times (three separate times divorces) then she becomes forbidden for him by consensus (ijmaa`) just as if he were to say “you are divorced” then afterwards he says “you are divorced” and then he says “you are divorced” or if he says to his wife “you are divorced then divorced or and so divorced” because this indicates a sequence and she becomes irrevocably divorced and separated from him if the number of divorces reaches three and she becomes forbidden for him unless and until she has married another husband besides him.

He, the Most High, said:

الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ – 2:229

فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ ۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللَّهِ ۗ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ – 2:230

Divorce is twice then you may either retain her upon reasonable terms or release her in a good manner.

Up until His saying, He the Most High:

And if then he divorces her for the third time then she is not permissible for him after that unless and until she has married another husband besides him. And if he (second husband) then divorces her, in that case there is no harm if the two of them wish to reunite provided that they think they can establish the limits laid down by Allaah.

(Sooratul-Baqarah (2), aayah 229-230)

This is if the divorces are separate even if it is within a single sitting but as for a person who says “you are divorced, you are divorced, you are divorced” without a word of adding in between, in this case we examine if he intended by repeating it just to emphasise it then it will be a single divorce but if he was intending establishing that he wanted to divorce her three times then she will be irrevocably divorced from him if it reaches the third one.

However, if the divorces are said with a single word such as his saying “you are divorced three times over” or “you are divorced three times” then the majority hold that it counts as three divorces and she becomes separate irrevocably from him and forbidden for him unless and until she marries a different husband besides him. And this is the position of the four Imaams but in the saying of some of the verifiers that the three is counted only as one divorce and the matter; there is prolonged disagreement with regards to it. However, what will suffice us is that we know that divorce three times over makes her forbidden for him not forever more but rather it makes her forbidden for him unless and until she marries a different husband besides him and then he divorces her in that case. But as for entering into matters of disagreement then this does not concern us at the moment. [1]

And the intent of the author in entering these matters in `aqeedah (creed and belief), and Allaah knows best, is to make clear that the matter of marriage is an important matter, which is obligatory to give care and attention to in accordance with legislated principles for it so that people should not be lax about it and about its legal procedures and because the book is entitled Sharhus-Sunnah; literally ’An Explanation of the Sunnah’ meaning clarification of the Sunnah in every matter and from that is the issues of marriage.[2]

Footnotes:

[1] Translator’s side point: People of Knowledge make clear the woman marrying her second husband from the authentic evidences, has to be correct in marrying the second husband, not just as a trick to try and get back to the first one.

[2] Shaykh Ahmad an-Najmee rahimahullaah said in his explanation:

As for his saying, “So if a man divorces his wife three times then she has become forbidden for him and she will not be permissible for him unless she marries another husband besides him,” this matter, there is a great disagreement about it amongst the scholars. The majority hold that if a man divorces his wife three times at once with a single saying then she becomes forbidden for him; divorced from him. Whereas, from the People of Knowledge, there are some who say that the divorce, which makes her forbidden, is the divorce in accordance with the Sunnah that he divorces her in a period that is free from menses and he has not had sexual relations with her. So, as for divorcing three times with a single word then it is counted as one and a middle and balanced saying is that it’s counted still as three in accordance with his intention and the matter, there is a great deal of speech about it and Allaah is the one who grants success.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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