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

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link] 

Transcribed Audio:

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

[2]  You can refer to two books here;

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

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

—

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

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My Ummah will divide into 73 sects; all of them shall be in the Fire except one – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 52: Point 90A
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “My nation will divide into 73 sects; all of them shall be in the Fire except one, and it is the Jamaa`ah; the united body upon the truth.” It was said, “Who are they, O Messenger of Allaah?” He said, “That which I and my companions are upon today.”[1]

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And you should know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “My nation will divide into 73 sects, all of them in the Fire except one and it is al-Jamaa`ah; the united body upon the truth,” Allaah, the Majestic and Most High, commanded us to unite; to become ijtimaa` upon the truth.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

And cling together to the rope of Allaah and do not separate. (Soorah Aali-Imraan (3), aayah 103)

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ

Those who split up their religion and become sects, you have nothing to do with them. Their affair is just with Allaah. Then He will inform them of what they used to do. (Sooratul An`aam (6), aayah 159)

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

And do not be like those who split and differed after the clear signs have come to them. And they are the ones for whom will be a tremendous punishment. (Soorah Aali-Imraan (3), aayah 105)

So He forbade us from splitting and He commanded us with uniting and with clinging on to the Book of Allaah and the Sunnah of His Messenger. So He said:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ

And this is my straight way so follow it and do not follow the divergent paths for they will split you and lead you away from His path. (Sooratul An`aam (6), aayah 153)

So it is not permissible to split and differ on account of desires or on account of taqleed (blindly following) fathers and forefathers or as a result of blindly following the Jews and the Christians. Differing is not permissible in the matters of `aqeedah (creed and belief) and in the fundamentals of the religion. Rather, it is obligatory to agree and to be united with regard to it. As for differing in issues of fiqh then this occurs. However, it is obligatory to return and refer back to those sayings which the proof establishes. He, the Most High, said:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

So if you dispute about anything then refer it back to the Book of Allaah and the Sunnah of His Messenger if you truly believe in Allaah and in the Last Day. That is better and finer in its outcome. (Sooratun-Nisaa· (4), aayah 59)

Therefore ikhtilaaf (differing) in `aqeedah (creed and belief) is not permissible because `aqeedah (creed and belief) is tawqeefeeyah (reliant upon text). It is not a place for ijtihaad (scholarly deduction). But as for the issues of fiqh and istinbaat (deduction of rulings) then in that case, each one of the People of Knowledge in that matter who are suitable to promote ijtihaad can strive to deduce rulings and they may differ in their outlooks. However, they should not just remain upon their differing. Rather, they should refer back to the Book of Allaah and the Sunnah of His Messenger. So, whoever has proof then they should follow him and take his saying and leave their own opinions. This is the position of the people of the Sunnah and the Jamaa`ah and this is what the Messenger sallAllaahu `alayhi wa sallam directed us to. As for our saying, leave the people and let everyone have his own opinion and the differing of the nation is a mercy as they say then we say haathaa baatil (this is false and futile). Allaah, the Majestic and Most High, says:

وَلَا يَزَالُونَ مُخْتَلِفِينَ
إِلَّا مَن رَّحِمَ رَبُّكَ

And they will continue to disagree except for those who your Lord has mercy upon. (Soorah Hood (11), aayah 118-119)

So His saying, “Except for those who your Lord has mercy upon,” indicates that those whom Allaah has mercy upon do not differ and that differing is a punishment (athaab) and is not a mercy (a rahmah). Mercy is for those who do not differ and if they do differ then they refer back to the Book and the Sunnah and they take what is correct and they leave what is wrong. This is the way of Ahlus-Sunnah W`al Jamaa`ah.

But as for each one remaining upon his own opinion and what so and so said and so and so then this is not the way of the Muslims. This is the way of the Ahlul-Ahwaa (innovated sects) and the People of Shahawaat (followers of desires). They search for whatever saying will conform to their desires and whatever will conform to what they want and whatever differs with their desires, they abandon it even if the Imaam whom they say that they take his saying says it. Meaning, they do not accept from the sayings of the Imaams and the scholars except what is in accordance with their desires. As for what contradicts their desires then they reject it. So, this is a proof that they are just following their own desires, whatever conforms with their desires they accept it and whatever is contrary to their desires they abandon it. Wa laa hawla wa laa quwatta illaa billaah (and there is no movement and no ability except with the aid of Allaah).

And this is what is called to nowadays in the newspapers and magazines and meetings and conferences mostly and upon the channels. They promote disagreement and they say we are just making things open and easy for the people. With what are we making things open and easy for the people? With abandonment of the Book and the Sunnah and with going along with sayings whose people are not secure from error; those who make errors sometimes and are correct sometimes.

Whereas they; meaning the Imaams of the past, they forbade us from taking their sayings except what accords with the proof. They forbade us from taking their sayings, which are in contrary to the proof. So, this is a matter, which it is obligatory to be aware of because the people today have been put to trial on account of those people who confuse things for the people.

So his saying, “And you should know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, my nation will split into 73 sects, all of them will be in the Fire except one,” This hadeeth is authentic, when its chains of narration are gathered and its many narrations and the Imaams reported in their works and speak in praise of it and actual circumstances testify to its truth. So he sallAllaahu `alayhi wa sallam informed that this nation of Muhammad will split into 73 sects and these are the major fundamental sects and there are actually more than these sects.

He said all of them will be in the Fire, meaning the 72, all of them will be in the Fire except for one and it is the 73rd one, which is that which is upon the like of what the Messenger sallAllaahu `alayhi wa sallam and his companions were upon. So it is what will be saved from the Fire. And therefore, they are called al-Firqatun Naajiyah (the saved sect) and they are called Ahl-us-Sunnah W`al Jamaa`ah (the People of the Sunnah and the Jamaa`ah); the united body upon the truth.

And whatever is beside them then they are opposers to the truth under the threat of the Hellfire. So from them will be those who enter the Fire on account of disbelief (kufr) and from them will be those who enter the Fire on account of fisq (evil doing) and from them will be those who enter the Fire on account of ma`siyyah (sin, disobedience). They are not all the same with regard to entering the Fire. So it is not to be taken from this hadeeth that these sects, all of them are disbelievers.

His saying, “And it is the Jamaa`ah; the united body,” Al-Jamaa`ah (united body) is whoever is upon the truth even if it is a single person. This is the Jamaa`ah (the united body). As for Al-Kathrah (being numerous on its own); a group being numerous then this on its own does not indicate the truth. He, the Most High said:

وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ

And if you were to obey most of those upon the earth, they will lead you astray from the path of Allaah. (Sooratul-An`aam (6), aayah 116)

And He, the Most High, said:

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

And most of mankind even if you eagerly wish will not be believers. (Soorah Yoosuf (12), aayah 103)

وَمَا وَجَدْنَا لِأَكْثَرِهِم مِّنْ عَهْدٍ ۖ وَإِن وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ

We have not found most of them to be true to their covenant, We have found most of them to be disobedient ones. (Sooratul-A`raaf (7), aayah 102)

So being numerous is not what is counted. What is counted is those who are upon the truth even if they are few in number, even if it is a single person then he will be the Jamaa`ah (the body upon the truth).

His saying, “It was said, “Who are they O Messenger of Allaah? He said, “That which is upon that which I and my companions are upon today.” This is the correct path, those who are upon that which the Messenger sallAllaahu `alayhi wa sallam and his companions were upon, they are the Jamaa`ah (the united body upon the truth).

Footnotes:

[1] Reported by At-Tirmithee (2641) and by al-Haakim and by others, Al-Laalikaa’ee in As-Sunnah and by others besides from a hadeeth of `Abdullaah ibn `Amr ibn al `Aas radiyAllaahu `anhumaa. And Shaykh Al-Albaaniyy mentioned that this hadeeth is hasan; has supporting narrations for its final wording and declared it hasan.

—

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links: 

https://abdurrahman.org/ummah/
https://abdurrahman.org/salafiyyah/

Allaah revealed to His Prophet what will occur to his Ummah till the Day of Resurrection – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 52: Point 89
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that Allaah, the Most High, showed His Prophet sallAllaahu `alayhi wa sallam what was going to occur in his nation until the Day of Resurrection.[1]

[Souncloud Audio Link] 

Transcribed Audio:

The Prophet sallAllaahu `alayhi wa sallam does not know the ghayb (hidden and unseen) and no-one from the created beings knows the hidden and unseen (ghayb).

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ

Say, no-one in the heavens or on the earth knows the hidden and unseen except Allaah. (Sooratun-Naml (27), aayah 65)

And al-ghayb (hidden and the unseen) is that which is hidden from us, whether it be in the past or in the future, we do not know it. However, the Prophets `alayhimussalaatu wassalaam, Allaah shows them something from the hidden and the unseen for the benefit of the da`wah (call to Allaah, the Perfect and Most High). And from them was our Prophet Muhammad sallAllaahu `alayhi wa sallam for Allaah showed him some of the matters of the unseen and he sallAllaahu `alayhi wa sallam informed of them for the benefit of the nation.

He, the Most High, said:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ

Allaah is the Knower of the unseen so He does not reveal what He has kept hidden to anyone except to a messenger whom He is pleased with. (Sooratul-Jinn (72), aayah 26-27)

Except to a messenger He is pleased with; meaning that Allaah shows to him whatever He, the Perfect and Most High, wishes. For e.g. the Messenger sallAllaahu `alayhi wa sallam was walking along with his companions and they passed by two graves so he said:

“These two are certainly being punished.”[2]

The companions were not aware that the two inhabitants of the graves were being punished. Allaah revealed it to His Messenger sallAllaahu `alayhi wa sallam, the punishment of the two deceased. So he said:  “These two are certainly being punished.”

This was something which Allaah made him aware of and this was from the khasaa·is, from the matters specific to the Messengers `alayhimussalaatu wassalaam. And Allaah made him aware of events that were going to occur in the future and he sallAllaahu `alayhi wa sallam informed us about Ashraatis-Saa’ah (The Signs of the Last Hour). He informed us about the fitan (trials and tribulations) in order that we should beware and have fear lest these matters come upon us so that we could be upon clear insight.

He informed us for our benefit from the angle of warning so that we could safeguard ourselves. He sallAllaahu `alayhi wa sallam also said:

“This nation will split into 73 sects, all of them will be in the Fire except one.”[3]

This was news for him (sallAllaahu `alayhi wa sallam) that splitting would occur in the nation and it occurred just as he (sallAllaahu `alayhi wa sallam) informed so that we should remain firm upon the truth and not go off along with those who contradict the truth.[4]

Footnotes:

[1] Translator’s side point: Allaah Bi Annallaaha Ta`ala and in some of the versions it has Bi Annallaaha Tabaaraka Wa Ta`ala (Allaah, the Exalted and Most High). Just a slight one addition word; Tabaaraka Wa Ta`ala.

[2] Reported by Al-Bukhaariyy (218) and Muslim (292) from a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa.

[3] Translator’s side point: In the footnote it mentions checking of this has preceded and it will follow in the next point inshaaAllaah also.

[4] Translator’s side point:

Firstly, with regard to the main point that Allaah, the Most High, shows His Prophet sallAllaahu `alayhi wa sallam what will occur in his nation until the Day of Resurrection and the reference for this as some of the verifiers mention is a hadeeth reported by al-Bukhaariyy (6604) and reported by Muslim (2891) as a hadeeth of Huthayfah radiyAllaahu `anhu who said:

“The Prophet gave us an address; khutbah, he did not leave anything out of it that will happen until the establishment of the Hour except that he mentioned it. Whoever knew of it, knew it and whoever was ignorant of it was ignorant of it and I used to see things happening, which I had forgotten so then I would recognise them just as a man recognises when something has been absent from him then when he sees it again, he recognises it.”

Also, Shaykh Ahmad an-Najmee rahimahullaah made an important point also with regard to this point that “Allaah, the Most High made His Prophet sallAllaahu `alayhi wa sallam aware. He showed him things that would happen in his nation until the Day of Resurrection”. Shaykh Ahmad said,

“I say, this saying contains some degree of generality. So Allaah, the Perfect and Most High did not show His Prophet everything that was going to occur in his nation until the Day of Resurrection because this is from ilm ul-ghaib (the knowledge of the hidden and unseen), which is specific to the Lord of Might and Majesty. However, He showed him some events and some matters that were going to occur. And therefore, there occurs in the two saheehs from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that:

“Allaah’s Messenger sallAllaahu `alayhi wa sallam came to the graveyard and gave the greeting, “May Allaah grant you security O believing people and we will if Allaah wills be joining you.” Then he said, “I would have loved that I would have seen my brothers.” So they (the companions) said, “Are we not your brothers Oh Messenger of Allaah?” So he said, “You are my companions and my brothers are those who have not yet come.” So they said, “How will you recognise those who have not yet come from your nation O Messenger of Allaah?” He said, do you see if a man had some horses with white marks upon their heads and their arms and they were amongst some dark horses, would he not recognise his own horses?” So they said, “Yes indeed O Messenger of Allaah”. He said, “Then they will come with white marks on account of the wudu and I will precede you to the hawd (the great reservoir). Indeed some men will be repelled away from my reservoir just as a stray camel is repelled away. I will call to them, Come. So it will be said, they changed after you. So then I will say, suhqan, suhqan, be away, be far away.” 

[Reported by Al-Bukhaariyy and Muslim]

“So this is a proof that he was not informed of everything that would occur in his nation but rather, he was informed of some things that were going to have a serious effect. So the Prophet sallAllaahu `alayhi wa sallam informed of some of that just as is written in the books of the Sunnah and that does not mean that he became aware of everything that was going to occur in his nation and everything that would occur amongst them and to them as is believed by some people and I have researched this matter of my refutation of Ibn ul Haaj in the book Awza hul al ishaarah fir raddi ala man ajaza mamnu minal ziyaara, the clear indication in refutation of those who make permissible the forbidden type of visitation of graves.”

“So refer to that treatise because it is beneficial in its topic and that is from the bounty and beneficence of Allaah and His grant of success. And beware O student of knowledge of being slow or being too lazy to digest this matter because it is something that has great importance and by researching it and understanding it, you can become free from the beliefs of shirk and you can come to know the position of the Salaf well in this matter and Allaah is the one who grants success.”

Then finally on this point, Shaykh Saalih as-Suhaymee hafizahullaah summarised this point by saying the ghaib (hidden and the unseen) is of two categories. He mentioned:

  • Firstly, Ghaib ul-Mutlaq: That which is totally hidden and unseen and that is known only to Allaah, nobody else knows it, and,
  • Ghaib ul-Nisbee: That which is partially hidden and unseen.

That which is partially hidden and unseen refers to that which Allaah has made His Prophets aware of just as, He, the Most High said, the aayah that came at the beginning:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ

Allaah, the Most High, is the Knower of the hidden and unseen so He does not reveal that which He has kept hidden to anyone except to a messenger whom He is pleased with. (Sooratul-Jinn (72), aayah 26-27)

So the Ghaib ul-Mutlaq; that which is unrestrictedly hidden and unseen is something specific to Allaah and the Ghaib ul-Nisbee; that which is partially hidden and unseen is that which He made His Prophets aware of.

—

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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The Believer (Mu’min) should combine between al-Khawf (Fear) and ar-Rajaa (Hope) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 51: Point 88
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know, may Allaah have mercy upon you, that it is befitting that the servant should always have fear and concern for as long as he remains in this world because he does not know what condition he will die upon, what conclusion he will have, knowing what state he will meet Allaah, the Mighty and Majestic even if he performed every good deed.

And it is befitting that a man who has transgressed greatly to the detriment of his own soul should not give up hope in Allaah, the Most High, at the point of death. Rather, he should have good thoughts with respect to Allaah whilst fearing his sins. So, if Allaah has mercy upon him then it is from His favour and if He punishes him then it is because of his sins.

[Souncloud Audio Link] 

Transcribed Audio:

This is a tremendous matter and it is that the believer (mu`min) should combine al-khawf war-rajaa· (fear and hope) such that in performing his deeds he precedes between fear and hope. So he does not have fear on its own and so therefore despair of the mercy of Allaah.

He, the Most High, said:

 إِنَّهُ لَا يَيْأَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ

Indeed no-one despairs of the mercy of Allaah except for the disbelieving people. (Soorah-Yoosuf (12), aayah 87)

And He, the Most High, said:

وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

And who despairs of the mercy of his Lord except for those people who are astray. (Sooratul-Hijr (15), aayah 56)

He, the Most High, said:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ

Say, “O my servants who have transgressed greatly against their own soulsǃ Do not despair of the mercy of Allaah.” (Sooratuz-Zumar (39), aayah 53)

So he should not fear with excessive fear, which causes him to despair of the mercy of Allaah, the Mighty and Majestic, for this is blameworthy fear. And likewise, he should have hope in Allaah the Mighty and Majestic, however, the hope should not take him and cause him to feel secure of the makr (plot or plan) of Allaah. Rather, he should be fearful of Allaah’s plan.

And the plan of Allaah, the Majestic and Most High, is as befits Him and it is from His perfection. It is not like the makr (plotting) of the created beings, for makr (plotting) in the language is secretly striving for some harm to come upon someone else in a hidden manner such that he is not aware of it. This is what makr means in Arabic. So if that is done for a just cause then it is justice and this is the plotting or planning of Allaah, the Perfect and Most High, for He plots against the wrongdoers and the evildoers and causes his punishment to come upon them in a way that they do not perceive and this is justice from Him, He, the Perfect. So He is praised for it but as for if causing harm to come upon someone else is not for a just cause then it is dhulm (oppression) and it is not permissible. And this is the makr (plotting) of the created beings but as for the plotting of the Creator, the Majestic and Most High, then it is something praiseworthy because it is justice and fairness from Him, He, the Perfect and Most High. So this is the difference between the two matters; between the plotting of Allaah and the plotting of the created beings.

He, the Most High, said:

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

And they plot and Allaah plots. And Allaah is the best of those who plot. (Soorah Aali `Imraan (3), aayah 54)

This is a case of recompense for them. So it is not oppression from Him, He, the Perfect and Most High. Rather it comes about as a result of their plotting. They plotted and Allaah plotted against them as a punishment for them. And this is justice from Him, He, the Perfect and Most High.

And there occurs in the hadeeth:

“One of you may act with the actions of the people of Paradise until there is not between him and it except a cubit; forearms distance and then what was written overtakes him and he acts with the actions of the people of the Fire and therefore he enters it.”

He enters the Fire on account of the fact that he has acted with the actions of the people of the Fire and the recompense comes as a result of the action. And since his conclusion was that he acted with the actions of the people of the Fire, he will enter the Fire and the opposite is the case:

“And one of you may act with the actions of the people of the Fire until there is not between him and it except a cubit; forearms distance so then what was written overtakes him and he acts with the actions of the people of the Paradise and therefore he enters it.”[1]

He enters it because he performed the actions of the people of Paradise and died upon it. So the Fire will not be entered into except on account of deeds and Paradise will not be entered into except on account of having performed deeds; and deeds are in accordance with their conclusions.

So a person must not be deceived by his own righteousness or his uprightness and therefore feel secure from deviation. How many believers and how many Muslims and how many scholars Allaah has caused them to deviate when acts of disobedience occurred from them? So a person should not feel secure about himself nor praise his own self. So he should not feel secure from deviation and so on account of it mix with the evil people and listen to them and look into matters of trials and tribulations. He should not feel secure for himself.

“The hearts of the servants are between two fingers from the fingers of the Most Merciful One.”[2]

He should not feel secure with regard to himself. And the khaleel (the especially beloved one); Ibraaheem `alayhissalaam made supplication (du`a) and said:

 وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ

… And keep me and my children away from worshipping the idols. O my Lord they have led many of the people astray. (Soorah Ibraaheem (14), aayah 35-36) 

So a person should not feel secure for himself from being put to trial and from having an evil conclusion even if he is from the most righteous of the people. And he shouldn’t despair of the mercy of Allaah even if he is one of the worst of the disbelieving ones from the people, for Allaah may favour him with repentance so that he dies upon Islaam and therefore enters Paradise. Because as long as he is still alive then he is open to this or that. So the actions are in accordance with their conclusions.

His saying, “and he should have good thoughts with respect to Allaah and he should fear his sins.” He should think good with regard to Allaah and not despair of the mercy of Allaah.

“and he should fear his sins,” meaning he should not hope with a hope that has no fear with it. Rather, he should gather between fear and hope.

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا

They used to hasten to perform good deeds and they worshipped Us and invoked Us upon hope and fear. (Sooratul-Anbiyaa· (21), aayah 90)

They were the Prophets and they used to hasten to do good deeds and worship and invoke Allaah, raghaban (with hope); meaning hoping for His reward and rahaban (meaning fearing His punishment). So the Prophets gathered between fear and hope; they did not take one aspect and leave the other aspect. They did not take the aspect of hope and leave off the aspect of fear and they did not take up the aspect of fear and leave off the aspect of hope.

And the servant should make his thoughts about Allaah good, particularly at the point of death. The scholars said, while the person is in a state of good health, he should cause the aspect of fear to predominate as a precaution and at the point of death, he should cause the aspect of hope to predominate. Because during life he is able to act and to repent and to seek forgiveness but at the point of death, he is not able to do anything so then he should give precedence to the aspect of hope. And therefore, there occurs in the hadeeth:

“One of you should not die except that he has good thoughts with respect to Allaah, the Mighty and Majestic.”[3]

His saying, “if Allaah has mercy upon him then it is from His favour and if He punishes him then it is on account of sin.” This is just as has preceded that Allaah, the Majestic and Most High, does not grant bliss to the people nor does He punish them except on account of their deeds.

He, the Most High, said:

وَلَا يَظْلِمُ رَبُّكَ أَحَدًا
And your Lord does not oppress anyone.
(Sooratul-Kahf (18), aayah 49)

Footnotes:

[1] Reported by al-Bukhaariyy (3,208) and (6,594) and Muslim (2,643) from a hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu.

[2] Reported by Muslim (2,654) from a hadeeth of `Abdullaah Ibn `Amr radiyAllaahu `anhumaa.

[3] Reported by Muslim (2,877) from a hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa.

—

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

Buying & Selling without Deception, Oppression or Treachery – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 51: Point 87
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that selling and buying is lawful if it is carried out in the markets of the Muslims in accordance with the rulings of the Book and the Sunnah as long as no deception, oppression or treachery is committed, nor anything contrary to the Qur’aan or contrary to what is known.

[Souncloud Audio Link] 

Transcribed Audio:

We hold as our belief that al-bayy` wash-shiraa· (buying and selling) is lawful.

He the, Most High, said:

وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا

Whereas Allaah has permitted trade and He has forbidden usury.
(Sooratul-Baqarah (2), aayah 275)

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ

O you who believe, do not devour each other’s wealth unlawfully but only in lawful trade upon the basis of mutual consent between you. (Sooratun-Nisaa· (4), aayah 29)

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ

O you who believe when the call to the prayer is given on the day of Jumu`ah then proceed to the remembrance of Allaah and leave off trade. That is better for you if indeed you knew. So when the prayer is completed then disperse upon the earth and seek from the Bounty of Allaah. And remember Allaah plentifully so that you may prosper.(Sooratul-Jumu`ah (62), aayah 9-10)

Meaning of seeking bounty is to seek provision.

And He said with regard to the mosques:

 يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ 

رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ 

Wherein He (Allaah) is glorified in prayer in the mornings and the evenings by men who are not preoccupied by trade nor by sales away from the remembrance of Allaah… (Sooratun-Noor (24), aayah 36-37)

Laa tulheehim (they are not preoccupied, not diverted away). He did not say, “They do not buy and they do not engage in trade.” Rather, He said, “They are not diverted by their trading, away from the remembrance of Allaah.” Rather they attend the mosques and they pray along with the congregation, then they go off to their buying and their selling. And buying and selling is from the purest ways of earning if they are free from ghish (deception) and khadee`ah (trickery) and they are free from selling forbidden goods and from dealing in that which is forbidden and usury (ribaa). So if buying and selling is free of things which corrupt it, then it is from the purest means of earning.

His saying, “if the buying is done in the market places of the Muslims,” whatever is brought to the market places of the Muslims then do not ask about it because the origin is permissibility unless it is something about which it is known that it is something forbidden.

His saying, “in accordance with the ruling of the Book and the Sunnah,” such that the well-known conditions for trade are fulfilled. So if the seven well-known conditions for trade are fulfilled then the transaction is correct and what is sold is halaal (lawful). And the origin is that the market places of the Muslims are established upon that basis.[1]

His saying, “as long as no deception or oppression or treachery enters into it,” if deception enters into a transaction and an unknown factor and an element of chance then it will be forbidden (haraam) because it has become a case of gambling. Or a case of khidaa` (trickery, swindling) such that he shows something, which is not the actual reality. He shows an item in an appearance, which is not the true reality and this is called at-tadlees (giving a false impression to something) and it is manifesting an item on sale in a form which pleases the one who looks at it but when it is in it’s unapparent state something different to that.

His saying, “Adh-dhulm; as long as dhulm (oppression) does not enter into the sale,” such that the owner has been compelled and forced to sell it, that he was made to do the transaction for a business transaction can only be `an-taraadin (by mutual consent). He sallAllaahu `alayhi wa sallam said:

“A business transaction can only be by mutual consent.”[2]

Allaah, the Most High, said;

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ

O you who believe, do not devour the wealth of each other unjustly except and unless it is a business transaction by mutual consent. (Sooratun-Nisaa· (4), aayah 29)

So for the correctness of the sale, there is a condition that there is pleasure and consent of the seller and that he freely chooses to do so and is not compelled to do it because compelling him is oppression; forcing him to sell something he doesn’t want to sell. Unless the forcing him to sell is due to a right that is due such that he is a person who has debts upon him and he refuses to pay them back, for in that case, the judge or the ruler can intervene and can sell from his property what would be sufficient to pay off his debts even if he is not pleased with that because this is compulsion due to a right. And therefore, they said, “The sale of a person who does so by compulsion is not correct unless it is on account of a right; illaa bi-haqq.”[3]

Footnotes:

[1] Translator’s side point: With regard to the seven well-known conditions for a business transaction to be correct,they are mentioned below very briefly:

  1. Ar-ridaa: mutual consent.
  2. Ar-rashad: the one engaged in that transaction is suitable to be involved in business transactions. So it’s not permissible for a child below the age of discernment or a foolish one who doesn’t have the mental capacity to be involved in a business transaction if their guardian does not give permission.
  3. The thing which is sold is some wealth, property from which permissible benefit can be taken.
  4. The item sold is owned by the one who is selling it or he has permission granted to him to sell it at the time of the contract by its owner or by the legislator.
  5. The ability to take and receive it.
    Translator’s side-point: On the basis of a     hadeeth; you can’t sell a runaway slave who has run away from his master, his master can’t sell him. Even if the person could go after him and chase and maybe catch him. That is not permissible. Rather, he has to have the ability to take receipt of the item being sold.
  6. The price is something known and what is being paid for likewise is known.
  7. It is a deal, which is being concluded. It is not being made a condition for something else. 

Reference: Al-Mubdi` of Ibn Muflih, Ar-Rawd al-Murabba` and Manaar us-Sabeel.

Translator’s side point: The side examples I gave here are from the notes to Manaar us-Sabeel.

[2] Reported by Ibn Maajah and Ibn Hibbaan from Aboo Sa`eed al-Khudriyy radiyAllaahu `anhu. And Al-Busayriyy said in Misbaah Az-Zujaajah, its chain of narration is saheeh, its narrators are reliable. And Shaykh Al-Albaaniyy said it is saheeh (authentic).

[3] Translator’s side point: Saalih as-Suhaymee hafizahullaah said: “The restriction of the author in his saying that “it is performed in the market places of the Muslims,” This is a point which requires examination because buying and selling is permissible even in other than the market places of the Muslims. Is it not permissible to buy and sell along with the Jews and Christians? Is it permissible or not? It is permissible that you can buy and sell and have mutual dealings and lease out and rent. This is a matter about which two people will not disagree and therefore the author rahimahullaah restricting it by his saying “in the market places of the Muslims,” I don’t see that there is a necessity for that here at this point. And rather, whoever wishes to buy and sell then let him buy and sell as he wishes in the lands of the Muslims, the lands of the Jews or the Christians, in the lands of the disbelievers, whatever. However, with the condition when that transaction does not aid them upon something false and futile or upon causing harm to the Muslims for e.g. selling weapons to a disbeliever who is at war with the Muslims, that would not be permissible.”

—

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 the Beginning of Islaam is Ash-Shahaadataan – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 50: Points 84-86
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[84] And know that the beginning of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is His slave and His Messenger.

[85] And that whatever Allaah says is just as He said and nothing can contradict what He says and He is true to what He has said.

[86] And to have eemaan (true faith) in all of the revealed laws.

[Souncloud Audio Link] 

Transcribed Audio:

He rahimahullaah said, “And you should know, O Muslim, O taalib al-`ilm (seeker of knowledge),” meaning you should be certain and understand clearly “that the beginning, the first part of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.” These two are the first pillar from the pillars of Islaam as occurs in the hadeeth of Jibreel in which Jibreel `alayhissalaam said to the Prophet sallAllaahu `alayhi wa sallam:

“Tell me about Islaam.” He said, “Islaam is that you testify that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah and that you establish the prayer and that you give the Zakaat and that you fast Ramadaan and that you perform Hajj to the house if you are able to make the way to it.”[1]

So Ash-Shahaadataan (the two testifications) are the first thing which mankind is to be called to. He sallAllaahu `alayhi wa sallam said:

“I have been commanded to fight against the people until they say: “None has the right to be worshipped except Allaah”. So if they say it then they have rendered their blood and their property secure from me except on account of a right of Islaam and their reckoning will be with Allaah.”[2]

And when he (the Prophet) sent Mu`aadh to Yemen, he said to him:

“Indeed you are going to a people from the People of the Scripture, so let the first thing that you call them to be the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.”[3]

So this is the first thing, which the people are to be called to because it is the entry point into the religion of Islaam. As for those who are lax about Tawheed and do not give importance to it from the companions of the various calls and the present day methodologies utilising da`wah, then this is contrary to this tremendous fundamental principle.

And what is required with regard to the two testifications is not just to pronounce them upon the tongue. Rather, what is required is to state them upon the tongue whilst being aware of their meaning and to act in accordance with what they necessitate. However, whoever testifies that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah then it will be accepted from him. So if he is then upright upon it then he is a Muslim but if something appears from him, which contradicts them then he will be an apostate.

And the meaning of the testification that Laa ilaaha illallaah, that none has the right to be worshipped except Allaah is that you hold as your belief in your heart and that you state upon your tongue and you affirm and you acknowledge that none is deserving of worship (ibaadah) except for Allaah and that everything that is worshipped besides Him is false and futile. And worship of it is false and futile.

He, the Most High, said:

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

That is because Allaah, He is the one who is truly deserving of worship and those whom they worship and invoke besides Him, that is false and futile. And Allaah is the Most High and Exalted One, the Incomparably Great One.(Sooratul-Hajj (22), aayah 62)

And the meaning of the testification Anna Muhammadur-Rusoolullaah; that Muhammad is the Messenger of Allaah, is that you acknowledge outwardly and inwardly that he is the Messenger of Allaah. As for a person who states it upon his tongue but he does not acknowledge his messengership inwardly then this one is a munaafiq (hypocrite).

He, the Most High, said:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

When the hypocrites come to you (Muhammad sallAllaahu `alayhi wa sallam), they say, “We testify that you are the Messenger of Allaah.” And Allaah knows that you indeed are His Messenger and Allaah testifies that the hypocrites are certainly liars in their testifying. (Sooratul-Munaafiqoon (63), aayah 1)

 يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ

They say with their mouths that which is not in their hearts.
(Soorah Aali `Imraan (3), aayah 167)

So the meaning of the testification that Muhammad is the Messenger of Allaah; Muhammadur-Rusoolullaah is, in summary:

To obey him in whatever he commanded and to attest to the truth of whatever he informed of and to avoid whatever he forbade and prohibited and that Allaah should not be worshipped except with that which He legislated.

To obey him in whatever he commanded; so if the Messenger sallAllaahu `alayhi wa sallam commanded a matter then you must comply with it.

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

And it is not for a believing man nor for a believing woman when Allaah and His Messenger have decreed a matter that they should have any choice with regard to their affair. And whoever disobeys Allaah and His Messenger then he has strayed with a clear straying. (Sooratul-Ahzaab (33), aayah 36)

To attest to the truth of whatever he informed of; he sallAllaahu `alayhi wa sallam informed about some affairs of the ghaib (the hidden and the unseen) of the past and the future. So, he sallAllaahu `alayhi wa sallam is to be believed regarding whatever he informed of and he did not speak from desires.

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

It is just revelation sent to him. (Sooratun-Najm (53), aayah 4)

So, his sallAllaahu `alayhi wa sallam informing about something is something true and something certain. No doubt can come upon it if it is authentic from him sallAllaahu `alayhi wa sallam.

As for the phrase: “and to avoid whatever he forbade and prohibited,” avoiding whatever the Messenger sallAllaahu `alayhi wa sallam forbade and prohibited, that is His saying, He the Most High:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

And whatever the Messenger gives you then accept it and whatever he forbids you from, then desist and fear and be dutiful to Allaah. Indeed Allaah is severe in punishment. (Sooratul-Hashr (59), aayah 7)

“And that Allaah is not to be worshipped except with that which He legislated.” Whatever the Messenger sallAllaahu `alayhi wa sallam legislated; conveying it from Allaah, the Majestic and Most High. And this negates innovations and newly introduced affairs and baseless practices, which the Prophet sallAllaahu `alayhi wa sallam did not command. He sallAllaahu `alayhi wa sallam said:

“Whoever does an action, which our affair is not in accordance with then it is rejected.”

“Whoever introduces into this affair of ours that which is not from it then it is rejected.”[4]

“And beware of newly introduced affairs.”

The saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam:

“Adhere to my Sunnah and the Sunnah of the rightly guided orthodox Khulafaa· (Caliphs) who come after me. Cling onto it and bite upon it with your pre-molar teeth. And beware of the newly introduced affairs for every newly introduced affair is a bid`ah (innovation) and every innovation is a going astray.[5]

And every `ibaadah (worship), which the Messenger sallAllaahu `alayhi wa sallam did not legislate then it is baatilah (false and futile) and there will be no reward in doing it. Rather, there will be sin in it because it is a bid`ah (innovation) and innovation takes a person further away from Allaah and will not draw him closer to Allaah, the Mighty and Majestic.

His saying, “And you should know that the beginning of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is His slave and His Messenger.” This is the first pillar and it is the entrance. Then after it comes the Salaah (prayer) then after it comes the Zakaat then fasting Ramadaan then Hajj to Allaah’s sacred house, then the rest of the duties and laws of the religion. All of them follow on from the two testifications; the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.

His saying, “And that whatever Allaah said then it is just as He said and none can contradict what He has said and He is true to what He has said.” Whatever Allaah, the Majestic and Most High, said then it is just as He has said. No doubt can ever come upon it. Allaah, the Most High, said:

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

And who is truer in speech than Allaah. 
(Sooratun-Nisaa· (4), aayah 87)

وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا

And who is truer than Allaah in saying.
(Sooratun-Nisaa· (4), aayah 122)

Meaning: no-one is truer than Allaah, the Perfect and Most High. And if Allaah, the Perfect makes a promise (wa`d) then He does not break it.

وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

The promise of Allaah, it is a promise of Allaah, Allaah does not break His promises. However, most of mankind do not know that Allaah will certainly carry out His promise. (Sooratur-Room (30), aayah 6)

So, when He makes a promise then He does not break His promise. And if He tawa`adah (threatens) something then He may pardon, He the Perfect and Most High. So there is a difference between al-wa`d (promises) and at-tawa`ud (threats). So al-wa`d (the promise), He never breaks a promise. And as for at-tawa`ud (a threat) that He has made; al-wa`eed (a threat) then Allaah, the Majestic and Most High may pardon and overlook and may not carry out the wa`eed (threat) as a mercy from Him, He, the Perfect, and as a favour from Him, He, the Perfect and Most High.

His saying, “And to have eemaan in all of the revealed laws.” It is obligatory to have eemaan (true faith) in all of the revealed laws, which Allaah sent down to His Messengers, all of them, in general with regard to those, which have been left unspecified and specifically with regard to those that have been mentioned specifically.

قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say, “We truly believe in Allaah and in whatever was sent down to us and in whatever was sent down to Ibraaheem and Ismaa`eel and Ishaaq and Ya`qoob and to the tribes and whatever was given to Moosaa and `Eesaa and whatever the Prophets were given from their Lord. We do not make any distinction between any of them and we submit as Muslims to Him.(Sooratul-Baqarah (2), aayah 136)

قُلْ آمَنَّا بِاللَّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَالنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say, “We have eemaan (we truly believe) in Allaah and in whatever was sent down to us and in whatever was sent down to Ibraaheem and Ismaa`eel and Ishaaq and Ya`qoob and to the tribes and whatever was given to Moosaa and `Eesaa and to the Prophets from their Lord. We do not make any distinction between them and we are Muslims submitting to Him. (Soorah Aali `Imraan (3), aayah 84)

So, we have eemaan (we truly believe) in all of the divine laws sent down and we truly believe that Allaah, the Majestic and Most High legislates for each time whatever is suitable for it and then He abrogates that with another revealed law, which is suitable for those who come after them. So, when Muhammad sallAllaahu `alayhi wa sallam was sent, he came with a revealed law, which was firmly grounded and will remain until the Hour is established. It will not be abrogated and it will never be changed. It is suitable for every time and place.

Footnotes:

[1] Reported by Muslim (8) from a hadeeth of `Umar ibn al-Khattaab radiyAllaahu `anhu.

[2] Reported by Al-Bukhaariyy (25) and Muslim (22) from a hadeeth of `Abdullaah ibn `Umar radiyAllaahu `anhumaa.

[3] Reported by Al-Bukhaariyy (1,395) and Muslim (19) from a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa.

[4] Translator’s side point: The checking of this has preceded and as we had before, it is reported by Al-Bukhaariyy (2,697) and Muslim (1,718) from a hadeeth from the Mother of the Believers, `Aa`ishah radiyAllaahu `anhaa.

[5] This has already preceded the checking of this and as we had before, it is reported by Imaam Ahmad, Aboo Daawood, at-Tirmithee and Ibn Maajah. It was declared saheeh (authentic) by Shaykh Al-Albaaniyy.

—

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

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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 Adh–Dhaahiree 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 Link: https://abdurrahman.org/zakat

The Obligatory Prayers are Five. There is to be no increase in them nor any reduction in their set times – Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 49: Point 82
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the obligatory prayers are five. There is to be no increase in them nor any reduction in their set times. And upon a journey they consist of two Rak`ahs except for the Maghrib prayer. Whoever says that they are more than five then he has innovated and whoever says that they are less than five then he has innovated. Allaah will not accept any of them unless they are performed within their times except for the one who forgets then he is excused and must perform it when he remembers it and the traveler who may combine the two prayers if he wishes.

[Souncloud Audio Link] 

Transcribed Audio:

The five obligatory prayers have tremendous importance. And it is the second pillar (rukn) from the pillars of Islaam after the two testifications. And whoever abandons it denying its obligation then he is a kaafir (disbeliever) by consensus (Ijmaa` ) of the Muslims. And whoever abandons it takaasulan (out of laziness) whilst acknowledging that this is obligatory then he is a disbeliever upon the correct saying from the two sayings of the scholars. And the proof is his sallAllaahu `alayhi wa sallam’s saying:

“Between the servant and between disbelief, there is the abandonment of the prayer.”[1]

The saying of the Prophet sallAllaahu `alayhi wa sallam:

“The covenant that is between us and them is the prayer. So whoever abandons it then he has disbelieved.”[2]

This is clear. And he did not say whoever abandoned it denying its obligation. Rather, he sallAllaahu `alayhi wa sallam made it general along with many evidences, which this is not the place to quote in full.

And the prayers became settled at five prayers every day and night. The Prophet sallAllaahu `alayhi wa sallam said to Mu`aadh ibn Jabal when he sent him to Yemen:

“Let the first thing that you call them to be the testification that none has the right to be worshipped except Allaah. So if they accept that from you then inform them that Allaah has made five prayers obligatory upon them.”[3]

And it was made obligatory upon the Prophet sallAllaahu `alayhi wa sallam and upon his nation on the night of the Mi`raaj (ascent) through the Heavens, which shows its importance. They were first made obligatory as 50 in each day and night. Then the Prophet sallAllaahu `alayhi wa sallam returned to his Lord for a reduction until Allaah made it 5 with regard to its performance and they are 50 in the balance because a single good deed is rewarded with 10 times its like. So a single prayer is for 10 prayers. So, it is multiplied to 50 prayers but as for the action then it is 5 prayers in the day and the night.

So whoever says that the prayers are more than 5 then he is a mubtadi’ (innovator) because he has added something into the religion that is not from it and whoever says that they are less than 5 as is said by a sect of the innovators and the people of misguidance that they are 3. The prayers are confirmed by the Book and the Sunnah and the consensus of the Muslims as being five prayers.

He, the Most High, said:

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

Establish the prayers from the time when the sun passes the Zenith until the darkness of the night and establish the recitation of the Qur’aan in the dawn prayer. Indeed the recitation of the Qur’aan in the dawn prayer is attended by the angels of the night and the day. (Sooratul-Israa· (17), aayah 78)

And the Prophet sallAllaahu `alayhi wa sallam explained them by his saying and his action and they have set times.

He, the Most High, said:

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

The prayer is a duty prescribed for the believers at set times.
(Sooratun-Nisaa· (4), aayah 103)

Meaning: An obligatory duty at set times. Allaah’s Messenger sallAllaahu `alayhi wa sallam clearly explained them by his saying and his action. It is not permissible to take them out of their times except on the condition of a valid excuse such as he has slept or forgotten until the time finishes. So then when he remembers or wakes up it becomes obligatory for him to hasten to perform the prayer whatever time it is. He sallAllaahu `alayhi wa sallam said:

“Whoever forgets a prayer or sleeps through it then let him pray it when he remembers it. There is no expiation for it except that.”[4]

And as for deliberately letting it pass beyond its time then it will not be correct from him even if he prays it because he has not prayed the prayer which Allaah commanded him with. Rather, he has just prayed a prayer in accordance with his own desires. So if he deliberately lets it go outside its time then it will not be accepted from him even if he does pray it. So what is upon him is at-tawbah (repentance), that he repents to Allaah, the Mighty and Majestic and is constant upon observance of the prayer.

And the number of the rak`ahs (prayer units in each prayer) was explained by the Messenger sallAllaahu `alayhi wa sallam. The Fajr prayer is 2 rak`ahs and the Maghrib is 3 rak`ahs because it is the odd number of prayer of the day. And the Dhuhr prayer is 4 rak`ahs and the `Asr prayer is 4 rak`ahs and the `Ishaa· prayer is 4 rak`ahs.

And when on a journey, the 4 rak`ah prayers are reduced to 2 rak`ahs; the Dhuhr prayer and the `Asr prayer and the `Ishaa· prayer as occurs in the established Sunnah from the Messenger sallAllaahu `alayhi wa sallam. And that occurs in the Qur’aan:

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ

And when you travel upon the earth then there is no blame upon you if you shorten the prayer. (Sooratun-Nisaa· (4), aayah 101)

As for the Fajr (dawn) prayer then it remains as two rak`ahs and as for the Maghrib prayer then it is not shortened because it is the witr (odd numbered) prayer of the day time. So if it were shortened then the number of rak`ahs of the day time would become even. And this is how the ahaadeeth occur regarding the prayer. So it is not permissible for anyone to interfere with them; either adding or deleting or taking it out of its time.[5]

Footnotes:

[1] Reported by Muslim (82) from a hadeeth of Jaabir radiyAllaahu `anhu with the wording:

“Between a man and between shirk & kufr is the abandonment of the prayer.” 

[2] Reported by Imaam Ahmad in the Musnad and by at-Tirmithee and Ibn Maajah and an-Nasaa·ee from a hadeeth of Buraydah radiyAllaahu `anhu. And at-Tirmithee said it is hasan, saheeh (good, authentic) and it was declared authentic by Ibn Hibbaan and by al-Haakim in Al-Mustadrak.

Likewise, Shaykh Al-Albaaniyy rahimahullaah declared it saheeh also in his checking of at-Tirmithee; declared it saheeh (authentic).

[3] Reported by Al-Bukhaariyy in his saheeh; you’ll find it there in a number of places; the first of them being no. 1,395 and also reported by Muslim (19) from a hadeeth of `Abdullaah ibn `Abbaas radiyAllaahu `anhumaa.

[4] Reported by Al-Bukhaariyy (597) and Muslim (684) from a hadeeth of Anas radiyAllaahu `anhu.

[5] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said regarding the point – Imaam al-Barbahaaree said that “whoever adds to those five or deletes from the five prayers then he has innovated”,

“As for the saying of the author here, “then he has innovated,” this is different to his usual practice for he very often uses the wording of disbelief for things which are less than full disbelief and here he used the word innovation whilst knowing that whoever says that the obligatory prayer is more than five or less then he has become a disbeliever by consensus of the People of Knowledge. This being based upon Tawaatur (something reported by huge number of people throughout the generations at every level).

And then, these five every one of them is well-known with regard to the number of its rak`ahs so the dawn prayer is 2 rak`ahs and the Dhuhr and `Asr are 4 and Maghrib is 3 and `Ishaa· is 4.

So it is not permissible when in residence to pray less than that and whoever does that claiming that the prayer has been reduced or increased then he is to be made aware of the matter if he is ignorant and if he then still persists then he has disbelieved. So the number of their rak`ahs is taken by narration, which has been passed down by generation after generation from the time of the Prophet sallAllaahu `alayhi wa sallam to this time.

And it is not permissible to pray less than that except when on a journey in which case the 4 rak`ah prayers are reduced to 2 rak’ahs as is proven by the evidences. And whoever claims that the Maghrib prayer or the dawn prayer should be shortened then he is to be made aware and if he still persists then he becomes a disbeliever.

And likewise, their due times have been taken from what has been passed down from one whole generation to the next by transmission of the action and transmission of the saying. So every obligatory prayer from the obligatory prayers has a separate time and its time has a beginning and an end. And it is not permissible to bring it before its time nor to delay it beyond it except that it is permissible for the traveler to gather two prayers due to the ruling of his being a traveler; either delaying the earlier one to the time of the later one and that is by consensus or bringing the second one forward and praying it along with the first one in the time of the first one in the view of some of the People of Knowledge who hold that the hadeeth in that regard is authentic.

And it is permissible for a person who is ill to combine the prayers to repel difficulty which occurs with praying each obligatory prayer in its specific time.

And whoever makes just three times for prayer like the Shi`a; those who permit joining always such that they join the `Asr with the Dhuhr prayer at the time of Dhuhr and they join the `Ishaa· along with the Maghrib at the time of Maghrib based upon the saying of some of their Imaams. Then whoever does that from them and believes it’s permissible then he is an innovator astray.

Just as is also the case of one who combines `Asr along with Maghrib (the day time prayer along with the night time prayer) or who combines `Ishaa· prayer along with Fajr then he is daalun (astray) also. So therefore jam’ (combining the prayers) cannot be except two obligatory prayers, which can share in their times meaning Dhuhr prayer along with `Asr or Maghrib along with `Ishaa·.

And whoever abandons the prayer deliberately until its time has passed then he has disbelieved because of the authentic evidences which prove that. From them is his sallAllaahu `alayhi wa sallam’s saying:

“Between a man and between shirk and kufr is the abandonment of the prayer.” 

And from them is his saying:

“The covenant between us and them is the prayer so whoever abandons it then he has disbelieved.” 

…to the rest of the evidences.

And the jumhoor (great majority) hold that the one who abandons the prayer is not a disbeliever (meaning he abandons it out of laziness) on account of that, yet still in spite of this many of them hold that his repentance should be sought. So either he’ll repent from that otherwise he is to be executed with the prescribed punishment. And the matter there is disagreement between the people of knowledge and Allaah, the Most High, knows best. Unless he leaves it on account of a valid excuse, which is forgetfulness or sleep then it’s obligatory upon him to pray it when he remembers it because of the hadeeth of Anas ibn Maalik radiyAllaahu `anhu who said “The Prophet of Allaah sallAllaahu `alayhi wa sallam said:

“Whoever forgets a prayer or sleeps through it then his expiation is to pray it when he remembers it because Allaah, the Most High says:

 وَأَقِمِ الصَّلَاةَ لِذِكْرِي

And establish the prayer for my remembrance.
(Soorah-Taa Haa (20) aayah 14)

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

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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]

[Souncloud Audio Link] 

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

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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

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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
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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 as–Saamit 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

Affirmation of Attributes of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 47: Point 77
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And Allaah, the Exalted and Most High Hears, Sees and Knows. His two Hands are outstretched. He knew that the creation would disobey Him before He created them. His Knowledge takes effect upon them, however, His Knowledge of them did not prevent Him from guiding them towards Islaam. He favoured them with it out of His Generosity, Munificence and Favour so all praise is for Him.

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And Allaah, the Perfect and Most High Hears, Sees and Knows.” This is the third type from the types of Tawheed; to affirm Al-Asma Wa-Sifaat (Names and Attributes) for Allaah, the Mighty and Majestic, just as they occur in the Book and the Sunnah, along with believing in their meanings and whatever they indicate and not entering into the kayfiyyah (how they are) because how they are is not known except to Allaah but as for their meaning then it is something known. So, it is obligatory upon you to affirm them and to hold as your creed what they indicate just as Imaam Maalik said, “Allaah, the Most High ascended over His Throne.” The ascending is something known. Known in its meaning and how is unknown.

His saying, “He knew that the creation were going to disobey Him even before He created them.” Allaah has knowledge of everything. He knew what was going to occur – from eemaan (true faith) and from kufr (disbelief) and from obedience and from disobedience; nothing is hidden from Him. He knew it before He created the heavens and the earth.

His saying, “His Knowledge of them did not prevent Him from guiding them towards Islaam.” Even though He knew what they would commit from disbelief and from eemaan (true faith) then Allaah called them to Islaam and He called them to true faith; eemaan and He sent the Messengers and He sent down the Books for their guidance and He knew what they would do. However, from His mercy, He did not just leave them and entrust them to His Knowledge about them. Rather, He established the proof upon them and He gave them ikhtiyaar (choice) and mashee’ah (will) and qudrah (ability). So, they are able to act. So, if they leave action then the sin is their sin and the shortcoming is their shortcoming.

And Allaah, the Majestic and Most High, guides all of the creation; the believers and the disbelievers. With the meaning that He makes the affair clear to all of them. He, the Most High, said:

.. وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ 

As for Thamood then We showed them the way ..
(Soorah-Fussilat (41), aayah 17)

We guided them, showed them the way: meaning, We made it clear to them and directed them towards it. However, they did not accept this. They obstinately rejected and were haughty.

فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ ..

.. However, they loved blind error over and above guidance so the awful blast of humiliating torment seized them on account of the sins that they used to earn. (Soorah-Fussilat (41), aayah 17)

Meaning, on account of what they earned and it was not just because Allaah knew that and decreed it for them but rather because of what they actually earned by their choice and their will and their action. So, guidance; hidaayah is of two kinds:

  • Hidaayatul Irshaad (the guidance of giving direction) and this is general to the believer and the disbeliever,
  • Hidaayatut-Tawfeeq (the guidance of being granted the success of accepting that guidance). This is specific to the believers, those who accepted the guidance of Allaah and His direction. So, Allaah grants them the success of its attainment and He makes them firm.

His saying, “So He guided them towards Islaam. And He favoured them with it from His Generosity and His Munificence and His Favour. So all praise is for Him.”

“From His Generosity,” meaning that He called them and made clear to them and clarified to them from His Generosity and He bestowed favour because of their need of that. And as for Allaah, the Majestic and Most High, then He has no need at all of them whether they disbelieve or whether they believe, whether they obey or whether they disobey, they will not harm Allaah, the Majestic and Most High, nor will they benefit Him because He is Ghaniyy (independent), He has no need at all of them and this, its benefit or harm only rebounds upon them. So from His mercy upon them, He made clear to them the way of good and the way of evil, and He gave them strength and He gave them ability, and He gave them intellects with which they could distinguish between what harms and what benefits.

—

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

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

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

Imaam Barbahaaree rahimahullaah said:

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

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

[Souncloud Audio Link] 

Transcribed Audio:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

“Whoever deceives then he is not from me.”

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

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

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

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

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

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

—

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Allaah has favoured some of the servants over others. He has done so justly – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 46: Points 75
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And you should know that Allaah has favoured some of the servants over others in this world and in the Hereafter, He has done so justly. It cannot be said that He acted unjustly or has shown undue favour. Whoever says that Allaah has favoured the true believer and the disbeliever equally then he is a person upon innovation. Rather, Allaah has favoured the believer over the disbeliever, the obedient one over the sinner and the one He has rendered secure from error over the one who is humiliated; doing so justly. It is His favour, which He bestows upon whomever He wishes and withholds from whomever He wishes.

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And you should know that Allaah has favoured the servants; some of them over others in this world and in the Hereafter,” Allaah has favoured some of the people over others. He has bestowed favour upon the believer over the disbeliever with that which Allaah has given him from eemaan on account of his having eemaan and He withheld from the disbeliever on account of his disbelief. And Allaah favoured the believers, some over others and the Messengers (the Rusul); Allaah favoured some of them over others.

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ

Those Messengers, We favoured some of them over others.
(Sooratul-Baqarah (2), aayah 253)

This is the fadl (favor/bounty) of Allaah, which He gives to whomever He wishes, He, the Perfect and Most High and no-one may raise any objection to Allaah because this is His mulk (kingdom), that which belongs to Him, He, the Perfect, He can give it to whomever He wishes. So, the kingdom belongs to Him, He can give it to whomever He wishes, He, the Perfect. And the favour that is bestowed is His favour, He may give it to whomever He wishes. So, there could be no objection raised against Allaah, the Perfect and Most High.

Whereas, the Mu`tazilah; this deviant sect, they say, “It is obligatory that Allaah treats the people equally and gives them all the same.” This is to show evil manners towards Allaah and is to raise objections against Him, High and Tremendously Exalted is Allaah above that which they say. So, Allaah, the Mighty and Majestic, bestows favour on some of His creation over and above others and this is His kingdom, it belongs to Him so there can be no objection to Him. He does not punish anyone except for a crime that He has actually committed since to do so would contradict justice and Allaah does not oppress. So, He does not punish anyone without his having committed a crime or punish anyone for somebody else’s crime.

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ 

And no bearer of sin will bear the sins of another and if someone weighed down with sins were to call someone else to bear his sins for him then he will not be able to find anyone to bear any of them for him even if it be a close relative. (Soorah-Faatir (35), aayah 18)

So, Allaah, the Majestic and Most High, with regard to the aspect of al-jazaa· (recompense) that He gives then His recompense is adl (just) and as for the aspect of al-ataa· (what He gives freely) then this is fadl (favour) from him, He, the Perfect and Most High and it is not for anyone to raise any objection to it.

His saying, “And whoever says that the favour of Allaah upon the believer and the disbeliever is just the same then he is a person of innovation.” This is the saying of the Mu`tazilah, they say that – “It is obligatory upon Allaah to make all of the people believers and that He should not make just some of them disbelievers and some of them believers. He should make all of them rich, He should make all of them scholars.”

This is to raise an objection against Allaah, the Perfect and Most High because Allaah is Hakeem (All-Wise). And it is not from His wisdom that He should make all of the people the same in knowledge or in riches or in reward and punishment. And it is not from His wisdom that He should make all of mankind wealthy. If all of them were wealthy people then the creation would be ruined because they would not find anyone who would carry out any work and production would cease. And therefore, Allaah, the Perfect and Most High, has favoured some of the people over others with regard to provision. He has made this one rich and this one poor so that the creation can thrive. If they were all rich then they would not produce anything. And if they were all poor then they would not be able to work and produce. So, Allaah has caused them to vary so that the creation should operate and thrive.

وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا

And We raised some of them over others in levels so that some of them should employ others to work. (Sooratuz-Zukhruf (43), aayah 32)

Meaning, some of them employ others to work for wages. So, when that happens then the creation can grow and prosper and benefits are attained.

His saying, “Rather, Allaah has favoured the believer over the disbeliever and the obedient one over the disobedient one of the sinner and the one He has rendered secure from error over the despicable one,” Allaah favoured the believer over the disbeliever and He gave favour to the obedient one over the sinner; this is His justice (adl), He, the Perfect and His fadl (favour) so no-one may raise any objection to Him.[1]

Footnotes:

[1] Translator’s side point:  Briefly with regard to the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said after some speech, he said at the end,

“Therefore this section, this part here necessitates from us that we have the `aqeedah (creed and belief) that Allaah, the Mighty and Majestic, caused His servants to be of different levels as a favour from Him and as justice.

لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ

He is not to be questioned about that which He does. Rather, they are to be questioned. (Sooratul-Anbiyaa· (21), aayah 23)

So, it cannot be said, “Why did He make that one a Messenger and make that one a person who is humiliated and why did He make that one a believer who is granted success of correctness whereas He made that one a rejected one and humiliated?” That should not be said. Rather, it is obligatory that we believe that Allaah is free of committing oppression (dhulm) and that He does whatever He wishes and He decrees whatever He wills. However, all His actions are based upon hikmah (wisdom) and rahmah (mercy) and fadl (favour) and adl (justice). That is what is obligatory upon us to believe with regard to our Lord, the Majestic and Most High. This is the creed that is supported by the texts of the Qur’aan and the Prophetic texts and it is that which the scholars of the Ahlus-Sunnah W`al Jamaa`ah are agreed in consensus upon and Allaah is the one who grants success.”

—

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Al-Aql (intellect) is not acquired, rather it is a fadl (favour) bestowed by Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 46: Point 74
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And intellect (al-`aql) is inborn. Each person is given the intellect that Allaah, the Mighty and Majestic, wills. They vary in degree of intellect just like a speck at different heights in the heavens. And action is required from each person in accordance with the intellect he has been given. Intellect is not earned, rather, it is a favour bestowed by Allaah, the Mighty and Majestic.

[Souncloud Audio Link] 

Transcribed Audio:

Al-`Aql عقل  (the intellect), it is a faculty, which Allaah places in the person by means of which he can comprehend things. By means of it, he can distinguish what is harmful from what is beneficial and what is good from what is evil. No-one knows the nature (kayfiyyah) of the intellect (`aql). People have groped about in confusion concerning it but they have not reached a conclusion because it is one of the secrets of Allaah, which no-one knows except Him, He, the Perfect and Most High.

And the `aql  عقل (intellect), it is called `aql (intellect) with an `ain and a qaaf and a laam because it withholds a person from that which will harm him[1] just as a tethering rope holds an animal back from escaping.

The intellect is also called Hijr (prevention).

هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ

Is there not in these oaths sufficient proof for a person possessing Hijr (intellect)? (Sooratul-Fajr (89), aayah 5)

Al-Hijr here is Al-`Aql (the intellect). It is called that because it blocks and prevents a person from that, which will harm him.

And it is called An-Nuhaa.النُّهَى

كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ

In that there are clear signs for those who possess Nuhaa (intellect).(Soorah Taa-Haa (20), aayah 54)

Meaning the people of al-`Uqool (intellects).

And it is called al-Lubb. لُبّ

 لِّأُولِي الْأَلْبَابِ 

For the possessors of al-Baab. (Soorah Aali `Imraan (3), aayah 190)

Meaning, the people with intellects.

So, this `aql (intellect) is from the signs of Allaah, the Perfect and Most High.

And the saying of the author, “Huwa mawlood (it is inborn).” What is apparent is that he intended that it is makhlooq (something created) and that it is not something that is ancient or pre-existing or that it is born along with the person.

And this intellect (al-`aql), as we have mentioned, no-one knows its true reality except Allaah.And therefore, the people of `ilm-ul-kalaam (theological rhetoric) and the philosophers, they have confused ideas about it and they did not reach a conclusion with regard to the `aql (intellect) because this is not within the scope of their knowledge.

And the intellect varies:

From the people there are those whose intellect is complete such as the prophets; Anbiyaa· `alayhimussalaatu wassalaam.

From the people, there are those who have no intellect at all such as the insane person and the mentally retarded and the baby.

From the people are those who are in between; between having complete intellect and between not having intellect. Meaning he has intellect but it is not complete.

And they vary with regard to its deficiency, some of them have serious deficiency in intellect and some of them have slight deficiency and so on and so forth and this is in accordance with whatever Allaah, the Perfect and Most High, has put into him.

And the word al-`aql is used to refer to al-fahm (understanding) also. So it is said “aqalal aayaatil qur’aaniyyah,” it can be said about a person that he is aqala; meaning he has understood the aayahs of the Qur’aan because part of the aayah as evidence:

 ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ..

… there are certainly signs for a people who understand.
(Sooratun-Nahl (16), aayah 12)

Meaning: they understand the signs in creation and the aayahs of the Qur’aan.

وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ 

And those are examples, which We strike for mankind and no-one understands them except for the people endowed with knowledge.  (Sooratul-Ankaboot (29), aayah 43)

So, al-`aql; this word, which is for intellect, it can also be applied to al-fahm (understanding) and al–idraak (comprehension) and al-fiqhu fid-deen (understanding of the religion) of Allaah, the Mighty and Majestic.

أَفَلَا تَعْقِلُونَ ..

… will you not then have understanding?
(Sooratul-Qasas (28), aayah 60)

And from the people, there are those whose intellect is blotted out on account of his disbelief and on account of his heedlessness. So, therefore, he cannot distinguish between what is harmful and what is beneficial. So, he possesses intellect; the faculty, however, he does not derive benefit from his intellect. He is deprived of benefitting from his intellect and Allaah’s refuge is sought, aameen, on account of his disbelief (kufr). So, he becomes a person who cannot utilise his intellect.

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ

Or do you think that most of them hear or reason? Rather, they are just like cattle. (Sooratul-Furqaan (25), aayah 44)

So, Allaah deprives him of his intellect as a punishment for him since he did not use it with regard to that which benefits him. Rather, he only used it in that which contains no benefit or in that which brings harm. So, al-`aql (the intellect) is from the signs of Allaah, the Mighty and Majestic.

His saying, “And action is required from each person in accordance with the level of intellect that he has been given.” At-takleef (being bound by religious responsibility and duty) and commands and prohibitions and reward and punishment, all of them are made dependent upon al-`aql (having intellect).

His saying, “And the intellect is not acquired, rather it is just a fadl (favour) bestowed by Allaah, the Mighty and Majestic.” The intellect is from Allaah, the Majestic and Most High. He is the One Who plants it in the person and it is from the secrets of Allaah, the Majestic and Most High, in His creation. A person does not earn and acquire intellect himself. Yes, a person can strengthen his intellect by reflecting upon the aayaat (signs) of Allaah by carefully pondering upon the Qur’aan but as for his earning intellect which is not present, then no, that cannot happen. Allaah is the One Who produces intellect in him. He cannot produce intellect himself and earn it himself. However, he can strengthen it.

أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ 

Will they not travel upon the earth so that they can have hearts with which they can reason or ears which they can hear with? For indeed it is not the sight of the people that becomes truly blind, rather, it is the hearts which are in the chests which become blind. (Sooratul-Hajj (22), aayah 46)

So this indicates that reflecting upon the creation and reflecting upon the destruction that occurred to the previous nations on account of their disbelief and their sins, this benefits a person and strengthens his intellect, not that it brings about intellect which was not present in the first place.[2]

Footnotes:

[1] Translator’s side point:  In the Arabic language in its origin, the word `aql, it means الحرس al-hurs (withholding something).

[2] Translator’s side point:  Briefly with the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said on this point, “his saying, “Intellect is inborn,” meaning that it is born along with the person himself and it grows and increases as he grows. So, the intellect begins as something small and then it grows larger along with its person and there is no doubt that the intellects vary in accordance with that which Allaah has given to each person. And Allaah, the Mighty and Majestic, has praised in the Qur’aan, the people of intellect.

And the people of Usool ul-Fiqh (Fundamentals of Fiqh), which Fiqh is based upon, are in agreement that the intellect (`aql) is what being bound by duties depends upon. And then they disagree about whether the intellect (`aql) whether it is in the brain (dimaagh) or whether it is in the heart. And what is apparent is that there is a close connection between the two of them and the action of one will not be completed except with the other one. So, thinking which occurs in the brain will not be completed except by means of the heart ,in what is apparent. However, the brain is the station of thinking and the place of awareness and what duties are dependent upon. And every person, Allaah has prepared him with that which He prepared him with from faculties and thinking and intellect vary very greatly. We ask Allaah to guide us aright, aameen and to save us from the evils of ourselves, aameen.

And the great liars have invented ahaadeeth with regard to the intellect and it is a hadeeth which is mawdoo` (fabricated), it is a lie made up in which there occurs:

“The first thing that Allaah created was the intellect so He said to it, “come forward” so it came forward then He said to it, “go back” so it went back.”” 

This is a hadeeth, which is mawdoo` (fabricated) by consensus of the scholars and there is no doubt that the intellect (al-`aql) is a gift from Allaah for the servant, which distinguishes him from the rest of the creation and on account of it he comes to deserve reward or punishment and Allaah is the One Who grants success.

Then finally on this point, Shaykh Saalih as-Suhaymee hafizahullaah, he said after mentioning some speech,

“So the `aql (intellect) by which a person understands things is a ni`mah (favour) from Allaah, which Allaah has bestowed upon mankind. So with it he can distinguish between the truth and falsehood and between that which is foul and that which is good and between that which is worthless and that which is of value and between innovation and Sunnah and between Tawheed and Shirk and between the way of the Salaf and the way of the Khalaf (the later comers who are not upon their way) and he can distinguish between the path leading to Paradise and the path leading to the Fire. So this is a tremendous favour, which Allaah has bestowed upon mankind to the exclusion of the rest of the created beings upon the earth. So, it is obligatory that we are thankful to Him for it and that we utilise it in that which will draw us closer to Allaah. And the correct and sound intellect conforms to the authentic text and it does not contradict the legislation.

—

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]

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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/

To have Eemaan that it is Allaah Who Spoke to Moosaa on Mount Toor – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 45: Points 72
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan (true faith) that it is Allaah who spoke to Moosaa ibn `Imraan `alayhissalaatu wassalaam on the day of the mountain; At-Toor. And Moosaa heard Allaah’s speech, which was with a voice, which he heard from Him not from other than Him. So, whoever says other than this has disbelieved in Allaah, the Tremendous.

[Souncloud Audio Link] 

Affirming kalaam (speech) for Allaah, the Majestic and Most High, is from the fundamentals of `aqeedah (creed and belief) of the Ahl us-Sunnah W`al Jamaa`ah that Allaah speaks with real speech. Jibreel heard Him and Moosaa `alayhissalaam heard Him when he went towards the fire to take a fire brand and he found that Allaah, the Perfect and Most High, spoke to Him from the bush just as Allaah mentioned in the Qur’aan and Moosaa heard His speech. Allaah, the Majestic and Most High, said:

وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا 

And Allaah spoke to Moosaa with speech.
(Sooratun-Nisaa· (4), aayah 164)

وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ 

And when Moosaa came to our appointed place and His Lord spoke to him.(Sooratul-A`raaf (7), aayah 143)

This was a second time when Allaah promised him that He would give him the Tawraat so Moosaa went to the appointed place and his Lord spoke to him and gave him the tablets with the Tawraat written upon them. So, Moosaa heard the speech of Allaah, the Perfect and Most High.

And He spoke to our Prophet Muhammad sallAllaahu `alayhi wa sallam on the night of the Mi`raaj (night ascent) and He made the five daily prayers obligatory upon him. So, Allaah, the Majestic and Most High, speaks with speech that is heard and with letters and a voice.

As for the Jahmiyyah and the Mu`tazilah then they say, “Allaah does not speak. Because if we were to affirm speech for Him then we would be causing Him to resemble the created being because the created being speaks.”

And is analogy to be made between the speech of Allaah and the speech of the created being? There is a difference between the speech of Allaah and the speech of the created being. So, those people (Jahmiyyah and the Mu`tazilah) do not make a distinction between Allaah and between the created being, and Allaah’s refuge is sought, as a result of their stupidity in understanding and in intellect.

So, Allaah, the Majestic and Most High, speaks in reality with speech that is heard and the Qur’aan is from the speech of Allaah, the Perfect and Most High. Allaah spoke with it and He spoke with the Tawraat and He spoke with the Injeel and He speaks whenever He wishes if He wishes, He, the Perfect and Most High. So, His speech is from His actions, He, the Majestic and Most High. And His actions have no end and no beginning. He speaks whenever He wishes, when He wishes with whatever He wishes, He, the Majestic and Most High. So, al-kalaam (speech) is an attribute of His from His attributes, which are actions.

His saying, “It was from Him, He, the Perfect, not from anyone besides Him.” Not from the tree/bush, not from the preserved tablet, not from Jibreel and not from Muhammad. So it is speech which emanated from Allaah in reality and Jibreel and Muhammad only conveyed and transmitted from Allaah, the Majestic and Most High.

His saying, “And whoever says other than this then he has disbelieved in Allaah, the Tremendous.” Whoever says that the speech of Allaah is created and that Allaah does not speak and he deprives Allaah of speech then he is a kaafir (disbeliever) because he is denying the truth of what Allaah has said and His Messenger and the consensus of the Muslims unless he is an ignorant person or one who is performing incorrect interpretation or muqallid (blindly following) somebody he has good thoughts about, then this person, it is to be made clear to him and if he then persists then he is judged to be a disbeliever because Allaah, the Majestic and Most High, rebuked the people of shirk for the fact that they worshipped statues, which do not speak. Ibraaheem `alayhissalaam said:

 يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا 

O my father, why do you worship that which cannot hear and not see and cannot benefit you with anything? (Soorah Maryam (19), aayah 42)

And he said to the disbelievers, those who worshipped the idols:

 فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ 

So ask them if they are able to speak. (Sooratul-Anbiyaa· (21), aayah 63)

And Allaah, the Majestic and Most High said:

وَاتَّخَذَ قَوْمُ مُوسَىٰ مِن بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ ۚ أَلَمْ يَرَوْا أَنَّهُ لَا يُكَلِّمُهُمْ 

And the People of Moosaa after he had departed made from their ornaments the statue of a calf, which produced a mooing sound, could they not see that it could not speak to them? (Sooratul-A`raaf (7), aayah 148)

So this proves that the Lord (Rabb) speaks, He, the Perfect and Most High. And the one who does not speak is not a Lord, how could he then command and how could he prohibit and how could he regulate affairs when he cannot speak? High and Exalted is Allaah above that.

And there occurs in Soorah Taa-Haa:

 أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا 

It does not say anything to them in return and does not possess any harm or benefit for them. (Soorah Taa-Haa (20), aayah 89)

Can they see that it can’t say anything to them in return? Meaning, it does not respond to them when they address 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

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

Eemaan in al-Fitnatu fil-Qabr (The Trial in the Grave) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 45: Points 70 & 71
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[70] And to have eemaan that the deceased will be made to sit up in his grave and his soul will be restored to him in order that Munkar and Nakeer should question him about eemaan and its required duties then his soul will be gently removed from him without any pain.

[71] And the deceased recognises the one who visits him when he visits him and the believer will experience bliss in the grave and the wicked will be punished as Allaah wishes.

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And to have eemaan that the deceased will be made to sit up in his grave,” it is obligatory to have eemaan that the deceased will be made to sit up in his grave and his soul will be restored to his body and two angels will come to him; one of them is Munkar and the other is An-Nakeer. So, they will both question him and this is al-fitnatu fil-qabr (the trial in the grave) and it is the most severe thing that will come upon the deceased. If he is saved from this trial then he will be saved from that which comes after it and if he is not saved from this trial then he will be destroyed. There will be no salvation for him.

The two of them will ask him about three matters:

  • Man Rabbuk? (Who is your Lord?)

So, the believer will say “Rabbiyy Allaah” (My Lord is Allaah). Whereas, the munaafiq (hypocrite) will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”

Then they will say to him:

  • Maa Deenuk? (What is your religion?)

So, the believer will say, “My religion is al-Islaam.” Whereas, the hypocrite and the doubter will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”

Then they will say to him:

  • Man Nabiyyuk? (Who is your Prophet?)

So, the believer will reply, “My Prophet is Muhammad sallAllaahu `alayhi wa sallam. Whereas, the hypocrite will say, “Hah! Hah!! Laa adree (Hah! Hah!! I do not know).”

So, the believer will have his grave extended wide for him and he will have bedding provided for him from Paradise and a door will be opened for him leading to Paradise and its pleasant wind and its pleasant fragrance will come upon him and he will experience bliss in his grave.

Whereas, the kaafir (disbeliever) and the hypocrite, his grave will be restricted upon him and he will be given bedding from the fire and the door to the fire will be opened for him and its heat and its poisonous wind will come upon him.[1]

And this is the meaning of his saying, “And his soul will be restored to him so that Munkar and Nakeer can ask him about eemaan (true faith) and about its legislated duties.”[2]

His saying, “and the deceased recognises the one who visits him when he visit him,” and therefore it is legislated to visit the graves because the deceased takes comfort in the presence of the one who visits him and this is from the affairs of the barzakh (intermediate period). We do not know about the affairs of the Hereafter and the affairs of the intermediate period except what is established by proof because it is from the ilm ul-ghaib (knowledge of the hidden and unseen), which is not known except by Allaah, the Perfect and Most High.

And it is not to be derived from this that anything can be requested from the deceased such that it is said, “Since he knows the one who comes to him then why shouldn’t we request what we need from him?” We say, this was not legislated by Allaah, the Perfect and Most High, nothing may be requested from the deceased. The Companions (Sahaabah) had not used to request anything from the Messenger sallAllaahu `alayhi wa sallam even though he was alive in his grave sallAllaahu `alayhi wa sallam in a life of barzakh (intermediate period), not the life of this world.[3]

His saying, “and the believer will experience bliss in the grave and the wicked will be punished however Allaah wishes.” From the fundamentals of eemaan (true faith) is to have eemaan in the punishment of the grave and in its bliss, contrary to the Mu`tazilah; those who denied it. They say, “The deceased in his grave is just the same as when we placed him in it, he receives no torment and no bliss,” relying in this upon their intellects and what they see and on their own thinking and they do not believe in the ghaib (hidden and the unseen). An analogy is not to be made between this world and the Hereafter or between the Hereafter and this world. So, it is upon you to have eemaan (true faith) in the ghaib (hidden and the unseen).

And the punishment of the grave and the bliss of the grave is established. Indeed it is mutawaatir in the ahaadeeth (meaning something that occurs; every level of transmission of narrations, just so many that every level of transmission, there’s so many people who report it that it’s impossible they could have got together and lied upon it) that the deceased will either be punished in his grave or otherwise, he will experience bliss.

So, whoever denies the punishment of the grave and he knows of the texts and he knows of the proofs then he is a kaafir (disbeliever). As for the one who denies it on account of ta`weel (wrong interpretation) or taqleed (blindly following) somebody else in that saying or al-jahl (ignorant) of it then this person, the truth is to be made clear to him and if he then persists after it has been clearly explained, then he is just to be a disbeliever.

Footnotes:

[1] Translator’s side point: You find all of this mentioned in the hadeeth of Baraa` ibn `Aazib radiyAllaahu `anhumaa, reported by al-Bukhaariyy (1,369) and reported by Muslim (2,871) in abridged form. And in longer form by Imaam Ahmad in his Musnad and by Aboo Daawood in his Sunan (4,753).

As for the angels being named as Munkar and Nakeer then that occurs in a hadeeth of Aboo Hurayrah radiyAllaahu `anhu, reported by Tirmithee as hadeeth 1,071, said authentic by Shaykh al-Albaaniyy that the Prophet sallAllaahu `alayhi wa sallam said:

“When one of you is placed in his grave then two angels; black-blue come to him. One of them is called al-Munkar and the other is called An-Nakeer”. 

[2] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said in his explanation on this point that they will ask about eemaan and about its sharaai`ee (legislated duties),

“Perhaps what he intended by this is the general questioning because I do not know anything from the Sunnahs, which indicates that there will be questions about the details of Islaam and Eemaan.”

“And likewise on the point that came, “Then his soul will be gently taken out of him again without any pain.” ‘Bilaa alam’ (without any pain), meaning without the pain which occurred for him at his first death.”

[3] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said with regard to this point, “and the deceased in the grave recognises the one who visits him,” this is based upon the authenticity of the hadeeth which occurs about that. But there is disagreement about its authenticity as far as I know.

Translator’s side point: The verifier Khaalid ar-Raddaadiyy said, “There are a number of ahaadeeth which mention that the deceased recognises the one who visits him when he visit him and takes comfort from his visit. However, nothing from them is authentic.”

Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation, “This is something, which I do not know any proof for, the point that the deceased in the grave recognises the one who visit him. Rather, what is indicated by the proof is just that he hears the footsteps of those who depart after they have buried him.”

—

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 souls of the martyrs are within the bellies of green birds in Paradise – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 44: Point 69
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the souls of the martyrs are within the bellies of green birds, which roam freely in Paradise and they return to shelter to lamps beneath the Throne.

And the souls of the wicked and the disbelievers are in the well of Barahoot and are in Sijjeen.

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Transcribed Audio:

His saying, “And know that the souls of the martyrs are within the bellies of green birds, which roam freely in Paradise,” for the rooh (soul) by means of which a person lives and moves and grasps things by his senses, it is a secret matter from the secrets of Allaah, the Majestic and Most High. No-one knows it except Allaah, meaning no-one knows its true reality except Allaah, the Majestic and Most High.

He, the Most High, said:

وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا 

And they ask you about ar-rooh (the soul). Say, the soul is from the private affairs of my Lord and you have not been given of knowledge except a little.(Sooratul-Israa· (17), aayah 85)

1st explanation of aayah: Upon the basis that what is meant by the rooh here is that by which a person lives; a person and an animal and the rest of the things possessing souls.

2nd explanation of aayah: It is otherwise said that what is meant by ar-rooh; a type of the angels and Allaah knows best.[1]

And the rooh in the Arabic language is a term, which is used to refer to that by means of which the possessors of souls will live because al-hayaat (life) is of two categories:

  • Hayaatu-Harakah: (Moving Life) – a life which involves movement; animate life and this occurs with those things possessing souls.
  • Hayaatu-Numoo: (Developing Life) – life that merely involves something growing and growing, this is what occurs in trees and plants.[2]

And from them (types of life) is the life of the embryo in the womb of its mother before the soul is breathed into it. But when the soul is breathed into it then it becomes animate life, the life of movement. As for before that then it is just the rooh (spirit), which is the life of growth.

And the rhetorical theologians and the philosophers are in confusion about the true reality of the soul and they are unable to comprehend it and they stumble and make many mistakes and were unable to comprehend it.[3]

Footnotes:

[1] We find the like of that in:

يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا 

The day when the rooh and the angels will stand in rows.
(Sooratun-Nabaa· (78), aayah 38)

Allaahu A`lam.

[2] Translator’s side point: With regard to different types of life, you can refer to Zaad ul-Ma`aad of Imaam ibn ul-Qayyim volume 5 page 755.

[3] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said on this point:

His saying, “You should know that the souls of the martyrs are in the bellies of green birds that roam around freely in Paradise and they return to lamps beneath the Throne,” this occurs within a hadeeth reported by Muslim (1,887) and it is the `aqeedah (creed and belief) of the Ahl ul-Sunnah W`al Jamaa`ah.

As for his saying though that, “the souls of the wicked and the disbelievers are within the well of Barahoot and they are in Sijjeen.” Then I say, as for the well of Barahoot then it is a well to the East of `Adan; Aden of this place in Southern Yemen, between it and between Hadhramawt. 

And the saying that, “the souls of the wicked and the disbelievers are gathered within it,” there is no authentic proof for this. However, it occurs in a narration whose chain of narration contains a majhool (a person who’s unknown); being reported from `Abdullaah ibn `Amr radiyAllaahu `anhumaa as was mentioned by the one in the footnotes.

Shaykh Ahmad said, “I say what is correct is that which Allaah, the Mighty and Majestic, informed of:

كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ

The book of the wicked, they (the wicked), their souls will be in Sijjeen. (Sooratul-Mutaffifeen (83), aayah 7)

And the word As-Sijjeen is an intensive form from As-Sijn (restriction) and it is a tight or restricted place and it (Sijjeen) is in the lowest depth of the earth as was said by the People of Knowledge. We ask Allah for safety and security from it, Aameen. And we seek Allaah’s refuge from His anger and from His painful punishment and Allaah grants success.

Shaykh Saalih as-Suhaymee hafizahullaah said in his explanation,

“And likewise, the souls of the believers in general, there occurs in the hadeeth that the soul of the believer will be a bird, which will come and go in Paradise. The souls of the martyrs, it occurs that they will be in the belly of green birds, which come and go in Paradise and the souls of the believers in general, it is established also in the saheeh that they will be birds that come and go in Paradise and this is from the proofs from the bliss of the grave for the soul enjoys bliss just as the body enjoys bliss.

And as for the matter of the souls of the disbelievers that they will be in the well of Barahoot, this is not authentic and it is a well in Hadhramawt. And it occurs in some reports, which are brought by the scholars of Tafseer and perhaps they are reports from the Banu Israa`eel (People of the Book), which we do not affirm and we do not deny but however, nothing is established on this.

The saying of the Prophet sallAllaahu `alayhi wa sallam:

“The soul of the believer will be a bird, which will eat from the trees of Paradise until Allaah resurrects it returning it to its body on the day when He resurrects it.”

This hadeeth was declared saheeh (authentic) by Shaykh al-Albaaniyy in Saheeh al-Jaami` as-Saheehah no. 995 being reported by Imaam Maalik in his Muwatta, Imaam Ahmad, An-Nasaa`ee, Ibn Maajah and others from a hadeeth of Ka`b ibn Maalik 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

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