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Knowledge Comes Before Speech and Action ( العِلْمُ قَبْلَ القَوْلِ وَالعَمَلِ ) – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 06 – Part A 
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Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

:وَقَالَ البُخَارِيُّ رَحِمَهُ اللهُ: بَابٌ: العِلْمُ قَبْلَ القَوْلِ وَالعَمَلِ. وَالدَّلِيلُ قَوْلُهُ تَعَالَى

And al-Bukhaaree rahimahullaahuta‘aalaa said: “Chapter: Knowledge comes before speech and action; and the proof is:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

Then know that none has the right to be worshipped except Allaah and seek forgiveness for your sin and for the believers. [47:19]

 So He began with knowledge”, before speech and action.13

[13]: Shaykh Salih Al-Fawzan’s Explanation:

Al-Bukhaaree: he was the Imaam Muhammad ibn Ismaa‘eel ibn Ibraaheem al-Bukhaaree. Al-Bukhaaree is an ascription to Bukhaaraa, a town in the East. He was the Imaam of the people of Hadeeth, and a mountain of memorization, may Allaah have mercy upon him, he was the compiler of the Saheeh, which is the most authentic of books after the Book of Allaah.

His saying, “Knowledge comes before speech and action”: because action will not benefit unless it is built upon knowledge. As for action which is built upon ignorance, then it will not benefit the person rather it will be an affliction and misguidance for him on the Day of Resurrection, so precedence must be given to learning knowledge before action.

His saying, “And the proof”: meaning for this heading is His saying, He the Most High:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

Then know that none has the right to be worshipped except Allaah and seek forgiveness for your sin [47:19]

Since He began with knowledge, and His saying, He the Most High:

وَاسْتَغْفِرْ

And seek forgiveness … [47:19]

This is action. So He the Perfect began with knowledge before action, because action if it is built upon ignorance then it will not benefit the person, so a person should begin with knowledge first and then act upon what he has learnt, this is the foundation.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

By Time. Mankind is Certainly in Loss – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part B & Lesson 05 
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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—

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

And the Proof is He the Most High’s saying:

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

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]11

[11]:

It is obligatory that you learn these four matters in detail – is there any proof for what the Shaikh has said? That it is obligatory upon us to learn these four matters, and he has promised us that he will not say anything except with a proof, so where is the proof? The proof upon that is His saying, He the Most High,

Bismillaahirrahmaanirraheem

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]

“Except for those who have eemaan”, this is the first matter: knowledge, because eemaan cannot be except through knowledge, which is awareness of Allaah the Mighty and Majestic, awareness of His Prophet and awareness of the religion of Islaam with the proofs.

The second matter: “And they perform the righteous deeds”, this is action upon the knowledge.

The third matter: “And they enjoin each other with the truth”, this is calling to the knowledge and action.

The fourth matter: “And they enjoin each other with patience”, upon harm in the path of calling to knowledge and action.

So His saying, He the One free of all imperfections:

وَالْعَصْرِ

By Time. [103:1]

The, “Waw”, is the waw-ul-qasm (the ‘waw’ of an oath). And Al-‘Asr is a noun upon which an oath is sworn and it is majroor, and the sign that it is majroor is that it has a kasrah upon it. And what is meant is Time and a time period.

Allaah, the Most High, swears by a time period and by Time, and it is something created. And Allaah, the Majestic and Most High, swears by whatever He wishes from the creation, but the creation may not swear an oath except by Allaah. And Allaah does not swear an oath except by something which has importance, and which contains a Sign from His Signs, He the Perfect and Most High. So this Time, contains a lesson and has importance, and therefore Allaah swore an oath by Time, and He swore by the night when it covers, and He swore an oath by the daytime brightness.

But as for the creation, then he may not swear an oath except by Allaah. And it is not permissible for us to swear an oath by other than Allaah. He sallallaahu’ alaihi wa sallam said:

“Whoever swears an oath by other than Allaah, then he has committed unbelief or he has committed shirk.”[1]

And he said: 

“Whoever is going to swear an oath, then let him swear by Allaah or let him keep silent.”[2]

So Allaah swears by whatever he wishes and he does not swear except by something which has importance and which contains a lesson, so what is the lesson here in this Time? The lessons are tremendous, the succession of the night and the day, and how they interchange and take from each other, this one taking from that one, and that one taking from this one, and they succeed each other in this amazing ordered manner which does not vary or alter.

This is a proof for the Ability of Allaah the Perfect and Most High. And then, whatever occurs within this Time from events and catastrophies and calamities and from favours and blessings and good things, and whatever occurs within this Time, this is from the lessons. And likewise because night and day are an arena for righteous action to be performed in. He the Most High said:

 .. وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً 

And He (Allaah) is the One who made the night and the day to follow each other in succession … 

Meaning they follow each other in succession, this one follows on from this one.

لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ..

… for whoever wants to be reminded of Allaah or whoever wants to give thanks for Allaah’s favours. [25:62]

And in some of the recitations of this aayah, it occurs:

… for the one who wants to remember Allaah … [25:62]

So the night and the day are a tremendous bounty to be earned for a person who utilizes them in obedience to Allaah the Mighty and Majestic, and the arena for action is the night and the day, you have nothing else besides the night and the day, they are the arena for action and for good and pure earning for this world and the hereafter. So in the night and the day there are lessons and there are benefits, so therefore Allaah swore an oath by Time.

What is this oath sworn upon? It is His saying:

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

Mankind is certainly in loss. [103:2]

It (Mankind) means all of the descendants of Aadam, He did not exclude anyone, neither the kings nor the leaders, nor the rich people nor the poor people, nor the free people nor the slaves, nor the males nor the females. So, “Al-”, in, “Al-Insaan”, is for istighraaq – to make the word all-inclusive. All of the descendants of Aadam are in loss, meaning they will be in loss and destruction if they waste this precious Time, and they utilize it in disobedience to Allaah and in doing that which will harm them.

And this Time which is very cheap with many people, time seems prolonged for them, they become weary and bored, and they say, “We want to kill some time”. So they bring amusements, or they travel abroad to spend a holiday and just to spend some time somewhere, or they laugh and joke to use up time. So those people, they use it up and waste it – then it will be loss and regret upon them on the Day of Resurrection. And it could be the source of their true happiness, if only they took care of it.

So all of the descendants of Aadam are in loss and destruction, except for those who have the four qualities which are: knowledge and action and calling to Allaah and having patience upon any harm which the person meets. So whoever has these four qualities will be saved from this loss.

And having eemaan in Allaah is not possible except through having knowledge, which is knowledge and awareness of Allaah.

وَعَمِلُوا الصَّالِحَاتِ 

And they perform the righteous and correct deeds [103:3] 

Meaning they perform the righteous deeds from the obligatory duties and the recommended duties. So they utilize their time in performing the righteous deeds in that which will benefit them in their religion and in their worldly life, for even worldly action contains good and can contain reward if it is done with the intention of using it as an aid upon obedience. So how about action for the hereafter. So what is important is that you do not waste the time, rather you use it in something which will be to your advantage and benefit you.

وَتَوَاصَوْا بِالْحَقِّ

And they enjoin each other with the truth [103:3]

They command the good and they forbid the evil and they call to Allaah the Mighty and Majestic and they teach beneficial knowledge and they propagate knowledge and good amongst the people. They become callers to Allaah the Mighty and Majestic.

وَتَوَاصَوْا بِالصَّبْرِ

And they enjoin each other with having patience. [103:3]

They have patience upon whatever strikes them. As–Sabr in the language means restraining, and what is meant by it here is restraining oneself upon obedience to Allaah. And it is of three types:

  • The first one is: Patience upon obedience to Allaah.
  • The second one is: Patience in keeping away from those things which Allaah has forbidden.
  • The third one is: Having patience with those things which Allaah has Pre-decreed to occur.

So the first: patience upon obedience to Allaah, because the person’s soul desires laziness and desires relaxation, so therefore a person must force it to have patience upon obedience and upon the prayer and upon fasting and upon jihaad in Allaah’s cause even though it may dislike these matters, he should cause it to have patience and he should restrain it on obedience to Allaah.

And the second: patience in keeping away from those things Allaah has made forbidden. The soul desires forbidden things and desires. It inclines towards them and is attracted to them, so therefore the person must bind it and restrain it away from the forbidden things, and this requires patience, and it is not easy to prevent the soul from desires and forbidden things. Whoever does not have patience, then his soul will overcome him and incline towards forbidden things.

The third is: having patience with the painful things which Allaah has decreed, the calamities which strike a person, from the death of a close relative or loss of wealth or illness which befalls a person, he must have patience upon the pre-ordainment and pre-decree of Allaah and he should not become vexed and he should not become angry, rather he should restrain the tongue from wailing and forbidden lamenting and from displaying anger and he should withhold himself from vexation and he should withhold his limbs from striking the cheeks and from tearing the front-opening of the garments. This is patience upon calamities.

As for faults, then he should not have patience upon them, rather he should repent to Allaah and flee away from them. However, with regard to calamities which are not something which you yourself have done, rather they are from Allaah the Mighty and Majestic, He has decreed that they will occur to you as a test and a trial or as a punishment for you for sins which you have committed just as there occurs in His saying the Most High:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

And whatever calamity strikes you then it is on account of the sins which your hands have committed and Allaah pardons and does not punish, a great deal. [42:30]

So if a calamity strikes the Muslim in his self or in his wealth or in his children or his close relative or one of his brothers from the Muslims, then it is upon him to have patience and to await reward. He, the Most High, said:

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

Those who, when a calamity strikes them they say, “Indeed we belong to Allaah and we will certainly be returning to Him”. Those people, upon them is praise from their Lord and mercy, and they are the ones who are guided. [2:156-157] 

This is patience, and from that is having patience upon harm which comes in calling to Allaah the Mighty and Majestic, for that is from the calamities. So it is upon you to have patience upon whatever you meet from harm upon the path of good. And do not turn away from doing good, because some people wish to do good, however, if something which he dislikes faces him he then says, “It is not obligatory upon me to enter myself into these matters”. Then he abandons teaching if he is a teacher, he abandons calling to Allaah, he abandons giving the khutbah if he is a khateeb (one who gives the khutbah in a mosque), he abandons leading the prayer in the mosque, he abandons commanding the good and forbidding the evil – this person has not had patience upon the harm which came to him.

And if you are upon error, then it is upon you to turn back to the truth and to correctness, but if you are upon  something true and you have not erred, then it is upon you to have patience and to await and expect reward and to be aware and to feel that this is in the cause of Allaah the Mighty and Majestic and that you will receive reward for it, and that you remember the harm which occurred to the Prophets ‘alaihimussalaatu wassalaam and how they had patience and how they strove and fought in Allaah’s cause, until Allaah the Mighty and Majestic gave them victory.

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

قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: لَوْ مَا أَنْزَلَ اللهُ حُجَّةً عَلَى خَلْقِهِ إِلاَّ هَذِهِ السُّوْرَةَ لَكَفَتْهُمْ

Ash-Shaafi‘ee rahimahullaah said: “If Allaah had not sent down any proof upon his creation except this soorah, then that would have sufficed for them.”12

[12]:

His saying, “Ash-Shaafi‘ee”: He is the Imaam Muhammad ibn Idrees Ash-Shaafi‘ee and Ash-Shaafi‘ee is an ascription to his great great grandfather who was called Shaafi‘, and he was from Quraish from Banul-Muttalib. He died in the year 204 H, and he was one of the four Imaams. And he said this saying, because Allaah has made clear in this soorah the reasons for wretchedness and the means for true happiness and success.

So the means for true happiness and success is that the person has these four characteristics: knowledge, and action, and calling, and having patience upon harm in the cause of Allaah the Most High. So Allaah’s proof is established upon His creation through this soorah. Allaah the Perfect says to them – I have made clear to you the means for true happiness in this short and brief soorah.

And the Qur’aan, all of it, and the Sunnah are details for these four matters. However, this soorah has made clear the means to true happiness and success in general terms, through it the proof has been established upon the creation, and the texts of the Qur’aan and the Sunnah give the details and clarify these four matters. And the speech of Ash-Shaafi‘ee does not mean that this soorah is sufficient for mankind, even if Allaah had not sent down anything else. But rather it has established the proof upon them, because Allaah has made clear in it the means to true happiness and the reasons for total wretchedness, so on the Day of Resurrection no-one can say, “I did not know the means to true happiness and I did not know the reasons leading to total wretchedness”, when he has read this brief and short soorah.

Footnotes

[1] Reported by Aboo Daawood and At-Tirmidhee from a hadeeth of Ibn ‘Umar radiyallaahu ‘anhumaa [Al-Albaanee – saheeh].

[2] Reported by al Bukhaaree as hadeeth 6108 and by Muslim as hadeeth 1646/3 as a hadeeth also of Ibn ‘Umar radiyallaahu ‘anhumaa.

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

Calling to the Knowledge & Having Patience upon any Harm encountered – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

Calling to the Knowledge

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

الثَّالِثَةُ: الدَّعْوَةُ إِلَيْهِ  

The third is calling to it.9

[9]:

His saying, “Calling to it”: meaning, it is not sufficient that a person learns knowledge and acts himself and does not call to Allaah the Mighty and Majestic. Rather he must call and invite others so that he benefits himself and benefits others, and because this knowledge is something he is entrusted with, it is not your personal property which you can hoard away and withhold from the people, when the people are in need of it. So what is obligatory upon you is to convey it and to explain it and to call the people to good. This knowledge, which Allaah has given you the task of carrying, is not an endowment for your benefit alone, rather it is for you and for others besides you, so do not keep it to yourself and prevent the people from benefiting from it. Rather it is essential that you convey it and you must clarify it to the people. He the Most High said:

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ

And when Allaah took the solemn agreement from those who were given the scripture, you must make it clear to the people and not conceal it [3:187]

This is a solemn agreement which Allaah took from the ‘ulemaa (people of knowledge) that they would make clear to the people that which Allaah has taught them, in order that the good should spread, and to bring the people out from the depths of darkness into light, and this was the work of the Messengers and of those who followed them. He the Most High said:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say: “This is my way, I call to Allaah upon clear knowledge, I and those who follow me, and Perfect is Allaah and I am not from the people of shirk (those who associate others with Allaah).” [12:108] 

This is the way of Messenger sallallaahu’alaihiwasallam and the way of his followers: knowledge, and action and calling to Allaah the Mighty and Majestic. So whoever does not call, and he has the ability to call, and he has knowledge and he conceals it, then he will be given a bridle of fire on the Day of Resurrection as occurs in the hadeeth.[1]

[1] Reported by Aboo Daawood and At-Tirmidhee and Ibn Maajah from a hadeeth of Aboo Hurayrah who said: Allaah’s Messenger sallallaahu’alaihiwasallam said,

“Whoever is asked about knowledge and he conceals it, then Allaah will give him a bridle of fire on the Day of Resurrection”.

[Al-Albaanee declared this hadeeth hasan saheeh].

And Ibn Maajah reports a longer wording from Aboo Sa‘eed Al-Khudree … [declared very weak by Al-Albaanee].

Having patience upon harm which is encountered whilst carrying this out.

 الرَّابِعَةُ: الصَّبْرُ عَلَى الأَذَى فِيهِ 

 The fourth is having patience upon any harm encountered whilst carrying it out.10

[10]:

His saying, “Having patience upon any harm encountered whilst carrying it out”: it is known that whoever calls the people, and commands the good and forbids the evil, then he will be exposed to harm from the evil-doers, because many of the people do not want good, rather they want desires and forbidden things and false whims, so when someone comes who calls them to Allaah and who deters them away from their desires, then there will certainly be a reaction from them either in speech or in action. So what is obligatory upon whoever calls to Allaah and desires the Face of Allaah is that he should have patience upon the harm, and he should persist in calling to Allaah, and his example in that regard will be the Messengers ‘alaihimussalaatu wassalaam, and the best of them and their seal is Muhammad sallallaahu ’alaihi wasallam.

What did he encounter from the people, how much harm did he suffer in sayings and actions? They said he was a sorcerer and a liar, and they said he was a madman. They said those sayings about him which Allaah the Mighty and Majestic has mentioned in the Qur’aan. And they harmed him with physical harm, they threw stones at him until his heels ran with blood sallallaahu ’alaihi wasallam when he called them to Allaah the Mighty and Majestic. And they threw the after-birth of camels on his back whilst he was making prostration by the Ka‘bah, and they threatened to kill him and they tried to intimidate him, and in the battle of Uhud, there occurred to him and to his Companions that which occurred ‘alaihissalaatu wassalaam – they broke his lateral incisor tooth and they wounded his head sallallaahu ’alaihi wasallam and he fell into a ditch, and he was the Prophet of Allaah – all of this was harm in calling to Allaah the Mighty and Majestic. However he had patience and he bore it and he was the most excellent one of the creation ‘alaihissalaatu wassalaam. So therefore whoever carries out this call will certainly face harm in accordance with the level of his eemaan and his call, however it is upon him to have patience as long as he is upon the truth, then he should have patience and bear it, for he is in Allaah’s cause, and whatever harm befalls him then it will be reward from Allaah the Perfect and Most High, upon the scale of his good deeds.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

Acting upon the Knowledge – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 03 – Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

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

 الثَّانِيَةُ: العَمَلُ بِهِ   

The second: Action upon it.8

[8]:

His saying, “Action upon it”: meaning upon the knowledge, since it is not sufficient that a person teaches and learns, rather he must act upon his knowledge. So knowledge without action is just a proof against the person, so knowledge will not be beneficial except with action. As for the person who has knowledge, and he does not act upon it, then he is one upon whom is Anger, because he knows the truth, but he abandons it upon knowledge and insight.

And the poet says:

The scholar who does not act upon his knowledge,
                        Will be punished before the worshippers of idols 

And this is mentioned in the noble hadeeth:

إن من أول من تسعر ﺑﻬم النار يوم القيامة ، عالم لم يعمل بعلمه 

“That from the first of those for whom the Fire will be made to blaze on the Day of Resurrection will be a scholar who does not act upon his knowledge”.[1]

Knowledge is joined to action, and action is the fruit of knowledge, so knowledge without action is like a tree without fruit, there is no benefit in it, and knowledge was sent down to bring about action.

Just as action without knowledge will be an affliction and misguidance for its person. If a person acts without knowledge, then his action will be affliction and a burden upon the person. He sallallaahu ’alaihi wasallam said:

من عمل عملا ليس عليه أمرنا فهو رد

“Whoever does an action which our affair is not in accordance with, then it will be rejected”.[2]

And therefore we read in Al-Faatihah in every rak’ah:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

Guide us upon the straight path, the path of those whom You have favoured, not those upon whom is Your Anger, nor those who are astray. [1:6-7] 

So Allaah called those people who act without knowledge those who are astray; and those people who have knowledge, but do not act upon it as being those upon whom is Anger. So let us be attentive to that, because it is very important.

Footnotes:

[1]  A similar hadeeth is reported by At-Tirmidhee, and it is part of a long hadeeth, and it contains the wording, “Those three people will be  the first of the creation for whom Allaah will make the Fire blaze on the Day of Resurrection”, from a hadeeth of Aboo Hurayrah radiyallaahu ‘anhu.

[However the wording of the hadeeth mentions three men, who will be the first for whom the Fire will blaze – “So the first of these men will be a person who gathered the Qur’aan…”. Al-Albaanee declares this hadeeth saheeh]

[2]  Reported by al-Bukhaaree in disconnected form as hadeeth 7350, and reported by Muslim as hadeeth 1718/18 from a hadeeth of ‘Aa’ishah radiyallaahu ‘anhaa. And also reported by al-Bukhaaree in connected form as hadeeth 2697 and Muslim as hadeeth 1718/17 from ‘Aa’ishah radiyallaahu ‘anhaa, that she said, Allaah’s Messenger sallallaahu ’alaihi wasallam said, “Whoever introduces into this affair of ours that which is not from it will have it rejected”.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

Knowledge of Allaah, His Prophet and the Deen, with the Proofs – Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 03 – Part A
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—

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

وَهُوَ مَعْرِفَةُ اللهِ ،  وَمَعْرِفَةُ نَبِيِّهِ   

 And it is knowledge and awareness of Allaah and knowledge of His Prophet5

[5]:

His saying, “And it is knowledge and awareness of Allaah”: How does the servant come to have knowledge and awareness of his Lord? He knows of Him through His Signs and His created things, so from His Signs are the night and the day, and from those things which He has created are the sun and the moon, as will be explained later on inshaa’ Allaah.

He knows of Allaah by means of His Aayaat-ul-Kawneeyah (Signs within the creation) and His Aayaat-ul-Qur’aaneeyah (The aayahs of His Qur’aan). If he recites the Qur’aan, then He knows that Allaah the Perfect and Most High – He is the One who created the heavens and the earth and that He is the One who made subservient whatever is within the heavens and the earth, and that He is the One who gives life and gives death, and that He has full Ability over everything, and that He is Ar-Rahmaan the Extremely Merciful One, and Ar-Raheem the One Who bestows mercy. So the Qur’aan provides knowledge and awareness of Allaah, the Mighty and Majestic, and that He is the One Who bestowed all favours upon us, and that He is the One who created us and gives us provision, so if you recite the Qur’aan, then you will know your Lord, the Perfect and Most High, by way of His Names and His Attributes and His Actions.

And if you look into the creation, then you will know and be aware of your Lord, the Perfect and Most High – that He is the One Who created this creation, and who made this creation subservient, and Who caused it to proceed by His Wisdom and His Knowledge – He the Perfect and Most High; this is knowledge of Allaah, the Mighty and Majestic.

His saying, “And knowledge of His Prophet”: he is Muhammad sallallaahu ’alaihi wa sallam, because he was the one who conveyed the message from Allaah, the Mighty and Majestic, he is the intermediary between us and Allaah, the Mighty and Majestic, with regard to conveying the message, so therefore it is essential that you know him, you know who he is, and you know his lineage, and you know his city, and you know that which he sallallaahu ’alaihi wa sallam came with. That you know how the revelation first came to him, and how he established the call to Allaah, the Mighty and Majestic, in Makkah and in Al-Madeenah. That you know the life history of the Messenger sallallaahu ’alaihi wa sallam  even if it is in abridged form.

The Messenger sallallaahu ’alaihi wa sallam, he is Muhammad the son of ‘Abdullaah, the son of ‘Abdul-Muttalib, the son of Haashim, the son of ‘Abd-Manaaf, all the way to the end of the noble Prophetic lineage, which goes all the way back to Ibraaheem ‘alaihissalaatu wassalaam. And you know how he lived before he was raised as a Prophet, and how the revelation came to him from Allaah the Mighty and Majestic, and what did he ‘alaihissalaatu wassalaam do after his being raised as a Prophet – you know that through study of his seerah (of his life), and it is not befitting for the Muslim that he should be ignorant of the Messenger sallallaahu ’alaihi wasallam. For how can you follow a person when you do not have knowledge of him? This cannot be comprehended.

وَمَعْرِفَةُ دِينِ الإِسْلامِ

And knowledge of the religion of Islaam6

[6]:

His saying, “Knowledge of the religion of Islaam”: which is the religion of this Messenger sallallaahu ’alaihi wasallam. Indeed, it is the religion of Allaah the Mighty and Majestic, which He commanded His servants with, and which He commanded you to follow, and you are required to follow it, so you must have knowledge and awareness of this religion. And Islaam is the religion of all of the Messengers. All of the Messengers, their religion was Islaam, with the general meaning. So everyone who followed a Messenger from the Messengers, then he is a Muslim, one who submits in Islaam to Allaah, the Mighty and Majestic, one who submitted to Him and one who singled Him out with all worship – this is Islaam with the general meaning, that it is the religion of all the Messengers. So Islaam is:

الاستسلام لله بالتوحيد والانقياد له بالطاعة والخلوص من الشرك وأهله

“To submit to Allaah with tawheed, and to comply to Him with obedience, and remaining free of shirk and its people” 

As for Islaam with the specific meaning, then it is that which Allaah sent His Prophet Muhammad sallallaahu’alaihiwasallam with, since after the sending of the Messenger sallallaahu’alaihiwasallam then there is no religion except for his religion ‘alaihissalaatuwassalaam. And Islaam is confined to following him sallallaahu’alaihiwasallam, so it is not possible for a Jew to now say, “I am a Muslim”, or a Christian to say, “I am a Muslim”, after the sending of the Prophet sallallaahu’alaihiwasallam, if he does not follow him. So Islaam, after the sending of the Prophet, is following him sallallaahu’alaihiwasallam. He the Most High said:

Say: If you people truly love Allaah, then follow Me, then Allaah will love you [3:31] 

This is Islaam with its general meaning and with its specific meaning.

بِالأَدِلَّةِ   

With the proofs.7

[7]:

His saying, “With the proofs”: not due to taqleed (blind following), but rather with the proofs from the Qur’aan and from the Sunnah – this is knowledge.

Ibn ul-Qayyim said in Al-Kaafiyat-ush-Shaafiyah:

Knowledge is Allaah said, His Prophet said,

          The Companions said – they are the possessors of knowledge and awareness 

Knowledge is not that you foolishly raise up a disagreement

          Between the Messenger and the opinion of so-and-so.

This is what is knowledge, knowledge is the knowledge contained in the Book and the Sunnah. As for the sayings of the ’ulemaa (the scholars), then they only explain and clarify the speech of Allaah and the speech of the Messenger sallallaahu’alaihiwasallam, and some of them may contain a mistake, and the proofs are not the speech of the ’ulemaa, rather the proofs are the aayahs of the Qur’aan and the Prophetic ahadeeth. As for the speech of scholars, then it explains and clarifies that, except it is not a proof in itself.

This is the first matter, and it is the foundation, the Shaikh rahimahullaah began with it because it is the foundation, and one should begin with ‘aqeedah (creed and belief), and with the foundation in learning, and in teaching, and in calling to Allaah, the Mighty and Majestic. ‘Aqeedah should be begun with, because it is the fundamental basis, and it is the foundation.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

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

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—

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

That it is obligatory upon us to learn four matters

الأُوْلَى: العِلْمُ

The first is knowledge4

Shaykh Fawzan Explanation:

[4]:

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

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

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

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

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

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

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

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

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

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

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

العلماء ورثة الأنبياء

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

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

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

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

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

لا دريت ولا تليت )  أو لا تلوت )

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

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

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

Footnotes:

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

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

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

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Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part C
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—

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

اِعْلَمْ  رَحِمَكَ اللهُ

Know! May Allaah have Mercy upon you2

Shaykh Fawzan Explanation:

[2]:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

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

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

The Author’s Introduction

قال رحمه الله: بِسْمِ اللهِ الرَّحْمَـٰنِ الرَّحِيمِ

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

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

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

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

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

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

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

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

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

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

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

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

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

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

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

[Souncloud Audio Link] 

—

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

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

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

And to Proceed:

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

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

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

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

وَلَٰكِن كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

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

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

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

He, the Most High, said:

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

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

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

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

قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ

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

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

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

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Book Study Resources – Three Fundamental Principles

Related Links:

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

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

Imaam Barbahaaree rahimahullaah said:

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

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

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

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

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

Imaam Barbahaaree rahimahullaah said:

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

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

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

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

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

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

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

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

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

Imaam Barbahaaree rahimahullaah said:

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

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

[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:

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

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

Imaam Barbahaaree rahimahullaah said:

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

[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:

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

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

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

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

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

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

1-Smoking is a killer:

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

وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا

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

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

Allaah also says:

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

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

2-Smoking burns wealth:

Allaah (سبحانه و تعالى) says:

 وَلَا تُبَذِّرْ تَبْذِيرًا

إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ

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

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

3-Smoking inflicts harm on non-smokers:

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“There should be neither harming, nor reciprocating harm”

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

a-Smoking harms the body.

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

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

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

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

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

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

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

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

وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

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

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

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

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

Source: Understand-islam.net

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

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

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

Imaam Barbahaaree rahimahullaah said:

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

[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:

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

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

Imaam Barbahaaree rahimahullaah said:

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

[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:

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

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

Imaam Barbahaaree rahimahullaah said:

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

[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

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

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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