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Tag: Imam Barbahaaree

All of the Existence is with the Command of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 34 : Point 45
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that reptiles, beasts of prey and all creatures such as the tiniest ant, flies and bees are all acting as they have been commanded and they not do anything except with the permission of Allaah, the Most High.

[Souncloud Audio Link] 

Transcribed Audio:

The whole of the creation is under orders relating to the creation. The sun proceeds and the moon proceeds and the stars and the planets orbit and the creatures and the bird, everything proceeds upon the order that Allaah has decreed for it.

قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ – 20:50

He gave everything its due form and nature and created an appropriate mate for it and then He guided it to acquiring its benefit.

(Soorah Taa Haa (20), aayah 50)[1]

So, He ordered the whole of this worldly life and whatever is within it from existing things and beings and planets and heavens and the earth, all of them proceed in accordance with preordainment and predecree of the Creator, the Perfect and Most High and they comply with His commands relating to the creation.

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ – 36:82

Verily, His Command, when He intends a thing, is only that He says to it, “Be!” and it is! (Soorah Yaaseen (36), aayah 82)

So they precede and pass along in accordance with the command of Allaah, the Perfect and Most High and in accordance with His pre-decree and His creation and His will and His wish in submission to Him, He, the Perfect and Most High.

كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى

Each running its course for an appointed time. (Soorah Ra`d (13), aayah 2)

His saying, “And they not do anything except with the permission of Allaah, the Most High,” meaning with the permission of Allaah relating to the creation and it is al-amrul kowniyy (His creational command) and the mashee-ah (His wish), Allaah, the Perfect and Most High. So, they do not proceed on the basis of their own desires or upon control from someone besides Allaah, the Majestic and Most High and therefore when the tyrant king said to Ibraheem `alayhissalaam:

أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ – 2:258

 “I give life and cause death.” Ibrahim (Abraham) said, “Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west.” So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.). (Sooratul-Baqarah (2), aayah 258)

So, the actions of Allaah, the Majestic and Most High, no one is able to do them or to copy them. So, He is the one who controls the creation, He, the Perfect and Most High and He orders it in the best and most precise arrangement, it does not alter and it does not change.

مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِن تَفَاوُتٍ – 67:3

You will not see any gap in that which the Most Merciful has created.(Sooratul-Mulk (67), aayah 3)

So, the sun and the moon and the stars and the heavens and the earth since Allaah created them until Allaah wishes the end of this world, they proceed in accordance with the pre-decreed and divinely arranged order that does not change and does not alter.[2]

Footnotes:

[1] Translator’s side point: Explanation been taken from Tafseer At–Tabaree as usual.

[2] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said,

“These created beings, Allaah, the Perfect and Most High created them and for each one of them He appointed ibaadah (worship). So, each one of these creatures and wild animals and reptiles and other than that each one of them carries our ibaadah (worship); the worship that it is being commanded with. He, the Most High said:

أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ ۖ كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ ۗ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ 

وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِلَى اللَّهِ الْمَصِيرُ 

Do you not see that Allaah, whoever is within the heavens and the earth declare His Perfection and the birds spreading their wings. Each one knows its own prayer and glorification of Him and Allaah knows whatever they do and to Allaah belongs the Sovereignty of the heavens and the earth and return will be to Allaah. (Sooratul-Noor (24), aayah 41-42)

And from this aayah, we know that these creatures and birds have different types of worship for which Allaah created them and they carry them out in compliance with command of their Lord. They do not do anything from themselves and Allaah is the One who grants success.”

—

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

It is obligatory upon the Muslim to avoid reflecting upon the Self of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 34 : Point 44
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And reflecting about Allaah is an innovation because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam, “Reflect upon the creation and do not reflect upon Allaah because reflecting about the Lord casts doubt into the heart.”

[Souncloud Audio Link] 

Transcribed Audio:

It is obligatory upon the Muslim to avoid reflecting upon the Self of Allaah, the Mighty and Majestic and reflecting upon how (kayfiyyah), how of His names and attributes and actions? Because Allaah, the Majestic and Most High says:

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا 

He, Allaah knows whatever is in front of them and whatever is behind them and they do not encompass Him with knowledge. (Soorah Taa Haa (20), aayah 110)

So it is upon you to have eemaan in Allaah, the Mighty and Majestic and to venerate the Lord, the Perfect and Most High without reflecting upon His Self and how His names and attributes are.

His saying, “Reflect upon the creation but do not reflect upon Allaah,”[1] reflect upon the things created by Allaah and upon the signs Allaah has put in the creation (aayaat ul-kowniyyah).This will indicate to you the power of Allaah.

Then he mentions some lines of poetry:

“So how can the One truly worshipped be disobeyed

or how can the denier deny Him when in everything

there is a sign for him proving that He is one.”

So you should reflect upon the signs within the creation, in the heavens and the earth and the mountains and the rocks and the trees and the oceans and the created beings to derive proof from them for the tremendousness of the Creator, the Perfect and Most High and reflect upon the aayahs of Allaah in the Qur’aan. But as for your reflecting upon Allaah’s Self and how His names and attributes are, then you will not be able to reach that.

 وَلَا يُحِيطُونَ بِهِ عِلْمًا 

And they do not encompass Him with knowledge.
(Soorah Taa Haa (20), aayah 110)[2]

Footnotes:

[1] Reported by at–Tabaraaniyy in his book Al-Awsat and also by al-Laalikaa`ee in his book Sharh Usool al-I’tiqaad from a hadeeth of `Abdullaah ibn `Umar and the reality is some of the verifiers point out of those books that the chain of narration of that hadeeth is weak there and the hadeeth is also reported though by Aboo Shaykh in his book Al-Adama and by Abul Qaasim al-Asbahaaniyy in his book At–Targheeb as a hadeeth of Ibn Abbaas radiyAllaahu `anhuma and this hadeeth was declared to be hasan (good) by Shaykh al-Albaaniyy due to its having a number of narrations of support also from  a narration of Aboo Hurayrah radiyAllaahu `anhu and so on. At the end Shaykh al-Albaaniyy mentioned the different narrations. In summary, he said in As-Saheehah no. 1,788, “The hadeeth when its chain of narrations gathered is hasan (good) in my view and Allaah knows best.”

[2] Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said:  “Reflect upon the creation but do not reflect upon Allaah,” The verifier of the book mentioned that the hadeeth has some weakness in it and he mentioned that Shaykh al-Albaaniyy authenticates the hadeeth as being a hadeeth that is hasan (good) due to supports and he gave the reference for that. I (Shaykh Ahmad)  say,

“This hadeeth, its authentication needs examination and it may be the case that it is the speech of some of the Salaf and I say that reflecting upon Allaah meaning with regard to Allaah, the Mighty and Majestic’s Self, this is not befitting because a servant if he thinks, he reflects then he will only think and reflect based upon what his intellect pictures and based upon what crosses his mind with regard to things that he’s actually seen or heard or known whereas Allaah, the Perfect and Most High is above all of that. So, it is not befitting that anyone reflects upon His Self, He, the Most High because whenever a person imagines something then Allaah, the Mighty and Majestic will be contrary to it.

What will suffice us is to reflect upon Allaah’s creation and with regard to His tremendous and amazing ability and if a person were to reflect upon his own origin that will suffice him. So, let him reflect upon how Allaah caused that sperm drop to change, which He created him from into this tremendous being. How Allaah, the Mighty and Majestic changed that sperm drop from which He created an animal; one animal from another animal and how Allaah prepared everything from the created beings for that which He intended from it. So, Allaah prepared the cows for cultivation and He prepared the camels for carrying and so on and so forth as we can see and as we know. So, the One who is able to change that sperm drop into a person and a different one into an animal, is He not the Lord who has full ability over everything? Yes indeed and we bear witness over that.

So, what is important is that reflection should be upon the creation of Allaah not about His Self and let us read the saying of Allaah, the Most High:

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ

There is nothing like Him and He is the All-Hearing, the All-Seeing.

(Sooratush-Shooraa (42), aayah 11)

And it is obligatory upon us to submit to this aayah so that our minds do not stumble into things that are not befitting and if it is the case that Paradise contains things that no eye has ever seen and no ear has ever heard of nor have ever crossed the heart, never crossed the mind of any human and it is a created thing created by Allaah then how about the Self of Allaah? And success is granted by Allaah.”

—

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Whoever claims that he saw his Lord in this world then he is a disbeliever in Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 34 : Point 43
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

ومن زعم أنه يرى ربه في دار الدنيا فهو كافر بالله عز وجل

And whoever claims that he sees his Lord in this world then he is a disbeliever in Allaah, the Mighty and Majestic.

[Souncloud Audio Link] 

Transcribed Audio:

Whoever claims that anyone can see Allaah in this world, seeing Him with their eyes not seeing Him in a dream then he is a disbeliever; kaafir because Allaah, the Majestic and Most High cannot be seen in this world and therefore when kaleemullaah, the one to whom Allaah spoke, Moosa alayhissalam:

قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي

لَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا

Moosaa (`alayhissalaam) said, “Oh my Lord, show Yourself to me so that I may look upon You.” So He said, “You will not see Me, however look at the mountain and if it remains settled at its place then you will see Me.”

(Sooratul-A`raaf (7), aayah 143)

So no one can see Allaah in this world (dunya). This is a point of consensus (ijmaa) amongst the scholars. Rather, seeing Allaah will be in the Hereafter because the people in this world are weak, they are not able to see Allaah, the Mighty and Majestic because of their weakness and therefore when Allaah manifested Himself to the mountain, it shattered and became dust. So, how about the son of Aadam who is made of flesh and blood?

But as for in the Hereafter, Allaah will give to the believers strength through which they will be able to see Allaah and they will delight in seeing Him, He, the Perfect and Most High. So, seeing Allaah in the Hereafter is established and is mutawaatir (quoted by a huge number of people at each level of transmission) is established for the believers. But as for in this world then no one will see Allaah with His eyes.

They disagree whether the Prophet sallAllaahu `alayhi wa sallam saw Him on the night of the ascent through the Heavens or did not see Him. And what is correct or the great majority are upon is that the Messenger did not see Him with His eye but rather, he saw Him with his heart and with his insight because no one can see Allaah in this life, because Allah is greater than that anyone should see Him in this life and therefore when the Prophet sallAllaahu `alayhi wa sallam was asked:

“Did you see your Lord on the night of the ascent (mi`raaj), ascent through the Heavens?” He said, “Noorun Anna Araahu.” (Light, how could I see Him?) ”[1]

Footnotes:

[1] Reported by Muslim hadeeth no. (178) from a hadeeth of Aboo Tharr radiyAllaahu `anh that the Prophet responded:

“Light, how could I see Him?”

And he said:

“His screen is light, if He were to uncover it then the shining light of His face would consume whatever his gaze came upon from His creation.”

Hadeeth also reported by Muslim (179) from a hadeeth of Aboo Moosaa radiyAllaahu `anhu.

Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said,

“As for the saying of the author,  ‘Whoever claims that he can see His Lord in the life of this world then he is a disbeliever in Allaah, the Mighty and Majestic’.  I say, this claim has been claimed by many of the heretic Soofees, those who say that they see their Lord and they see the Prophet sallAllaahu `alayhi wa sallam and take from him and take from Allaah, the Mighty and Majestic directly and they believe that they are in a station higher than the station of Messengership and whoever claims this claim then he is a kaafir (disbeliever). There is no doubt about his disbelief and Allaah is the one who grants success.”

Shaykh Saalih as-Suhaymee hafizahullaah likewise mentions the same point that,

“This is the claim of the extreme Soofees, those who claim that they can take knowledge directly from Allaah, the Most High by way of Kashf and who claim that they can obtain knowledge of the hidden and unseen (ghaib) directly from Allaah, the Most High, this point refers to the like of them and that claim is disbelief.”

—

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

The Attributes of Allaah & The Creed of Ahlus-Sunnah wal Jama’ah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lessons 32 & 33 : Point 42
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

وكل ما سمعت من الآثار شيئا مما لم يبلغه عقلك نحو قول رسول الله صلى الله عليه وسلم قلوب العباد بين إصبعين من أصابع الرحمن عز وجل وقوله إن الله ينزل إلى السماء الدنيا وينزل يوم عرفة وينزل يوم القيامة وإن جهنم لا يزال يطرح فيها حتى يضع عليها قدمه جل ثناؤه وقول الله تعالى للعبد إن مشيت إلي هرولت إليك وقوله خلق الله آدم على صورته وقول رسول الله صلى الله عليه وسلم رأيت ربي في أحسن صورة وأشباه هذه الأحاديث فعليك بالتسليم والتصديق والتفويض والرضا ولا تفسر شيئا من هذه بهواك فإن الإيمان بهذا واجب فمن فسر شيئا من هذا بهواه ورده فهو جهمي

And whenever you hear something from the narrations, which your intellect cannot fully comprehend such as the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam : “The hearts of the servants are between two fingers from the fingers of the Most Merciful, the Mighty and Majestic”

and His saying:  “Allaah descends to the lowest heaven and He descends on the Day of `Arafah and He will descend on the Day of Resurrection and that the Hellfire will continue to have people cast into it until He, the Majestic and Praise will place His foot upon it”

and the saying of Allaah the Most High to the servant: “if you come towards Me walking, I will comes towards you running.”

And His saying “Allaah created Aadam upon His image.”

And the saying of the Messenger of Allaah sallAllaahu `alayhi wa sallam : “I saw my Lord in the most excellent form” and the like of these ahaadeeth.

Then upon you is to submit and to believe and to consign the how to Allaah and to be pleased and do not explain anything from this based upon your desires since having eemaan in this is obligatory so whoever explains anything from this based upon his desires and rejects it then he is a Jahmee.

[Souncloud Audio Link] 

Transcribed Audio:

The texts of the sifaat (attributes) that are established for Allaah, the Mighty and Majestic, it is obligatory upon you to affirm them just as they come upon their reality without interfering with them with your intellect and saying this does not befit Allaah. Allaah is declared free of that and this is resemblance; tashbeeh, as is said by the Mu’attilah; deniers of the attributes or that you believe that Allaah resembles His creation as is said by the Mumaththilah; those who declare the Creator to be like the creation. So each of the two groups are upon misguidance.

  • Mu`attilah; those who deny the attributes, they went beyond the limit in tanzeeh (declaring Allaah free) to such an extent that they denied the names and attributes in order to flee away from tashbeeh (resemblance) they claimed.
  • Mumaththilah; those who liken Allaah to the creation, they went beyond the limit in affirming to such an extent that they likened Allaah to His creation.

Both of these positions are baatil (false and futile).

And the position of the Ahl-ul-Sunnah is al-wasat (the middle and justly balanced position), they affirm the names and attributes for Allaah with affirmation without tashbeeh (without likening Allaah to the creation) and they negate from Him any resemblance to a created being declaring Him free of imperfections but without denying the attributes. This is the position of the Ahl-ul Sunnah W`al Jama`ah. In accordance with His saying He the Most High said:

لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ

There is nothing like Him.
(Sooratus-Shurah (42) aayah 11)

This is a refutation of the Mumaththilah; those who liken Allaah to the creation, “there is nothing like Him.”

وَهُوَ السَّمِيعُ الْبَصِيرُ

And He, Allaah is the All-Hearing, the All-Seeing.
(Sooratus-Shurah (42) aayah 11)

This is a refutation of the Mu`attilah; those who deny the attributes and the aayah proves that affirming the names and attributes does not necessitate tashbeeh (resemblance) to the creation nor tamtheel (His being like) the creation and the fact that the people affirm whatever attributes He has affirmed for Himself or His Messenger sallAllaahu `alayhi wa sallam, we affirm those attributes and that in no way necessitates that we have likened Him to the creation or declared Him to be resemblance to the creation. This is the correct methodology with regard to the matter of Al-Asma Wa-Sifaat (names and the attributes).

Like such as “The hearts of the servants are between two fingers from the fingers of the Most Merciful, the Mighty and Majestic,”[1] you should affirm asaabi` (the fingers) for the Most Merciful as occurs in the hadeeth and you should not say that they are like the fingers of the created being for this is tashbeeh (likening) Him to the creation, we declare Allaah free of it. Rather, we affirm it as befits the Majesty of Allaah, the Perfect and Most High not like the fingers of the created beings.

And we affirm the Hadeeth Qudsee in which Allaah, the Majestic and Most High says:

“Whoever comes to me walking, I come to him running.”[2]

Meaning whoever hastens towards My pleasure and towards obedience to Me then I will hasten to forgive his sins and to carry out his needs. so the meaning of harwalah (running) is not the meaning that is well-known with us but rather it is explained by the end of the hadeeth by His saying, “If he were to ask Me, I would certainly give to him and if he were to ask My refuge, I would certainly grant him refuge.” So, the meaning of al-harwalah here is hastening to carry out the needs of His servant just as the servant hastens to the obedience to Allaah. So, does the servant run in reality or in meaning?[3]

So this contains a refutation of some of those who are overhasty in affirming al-harwalah (running) for Allaah and this is the case of actions which are done as a response just as He, the Most High said:

فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ اللَّهُ مِنْهُمْ

So they (the disbelievers) mock at the believers, Allaah will mock at them.(Sooratut-Towbah (9), aayah 79)

He, the Most High said:

إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

اللَّهُ يَسْتَهْزِئُ بِهِمْ

They (the hypocrites) say, “We were only mocking.” Allaah will mock them.(Sooratul-Baqarah (2), aayah 14-15)

He, the Most High said:

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

And they plotted and Allaah planned.
(Soorah Aali `Imraan (3), aayah 154)

So, it is obligatory to have awareness of these tremendous principles so that a person may be upon clear insight and be aware of the position of the Salaf with regard to it; those who are more firmly grounded than you and had more knowledge than you and a person should not try and make himself independent with his own understanding and his own intellect and affirm for Allaah things that he does not know about based upon what is apparent or based upon some unclear things, when there are decisive evidences, which explain and clarify them. So, it is obligatory to refer that which is unclear back to that which is clear and only those who are firmly grounded in knowledge will be guided to doing this. So, it is obligatory upon the student of knowledge and the beginner that he should not be hasty in these matters. Rather, he should withhold with regard to them and he should learn how he is to understand them upon the methodology of the Salaf and upon the clear, correct way. The Salaf (predecessors) did not fall short in making the truth clear and in laying down principles and regulations. However, this requires learning and understanding.

And the like of this also is his saying sallAllaahu `alayhi wa sallam:

“Our Lord descends to the lowest heaven.”[4]

“And He descends on the evening of Arafah.”[5]

“He will come on the Day of Resurrection.”

He, the Most High said:

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

Do they but await that Allaah should come to them screened by clouds and the angels come and the affair will be finished and to Allaah return all affairs. (Sooratul-Baqarah (2), aayah 210)

And likewise with regard to Allaah, the Most High’s coming on the Day of Resurrection, it occurs also as a side point in a hadeeth of Abu Hurayrah radiyAllaahu `anh.[6]

“He will come on the Day of Resurrection to carry out judgement upon His servants.”[7]

We affirm these matters for Allaah upon their reality (haqeeqah) without interfering by defining the kayfiyyah (how). So, we do not burden ourselves with awareness of how He will descend and how He will come. So, the kayfiyyah (how), we do not enter into it but as for the meaning then it is ma’qool (understood) and therefore, when Imaam Maalik was asked about how al-istiwaa; how the ascending is when the questioner said:

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

The Most Merciful ascended over the Throne.
(Soorah Taa Haa (20), aayah 5)

Then the questioner said to Imaam Maalik:

“How did He ascend?”

He was asking about kayfiyyah (how).

Imaam Maalik rahimahullaah said to him:

الاستواء معلوم

“The ascending is known.”

Meaning known with regard to its meaning.

Imaam Maalik said:

والكيف مجهول , والإيمان به واجب , والسؤال عنه بدعة

“And how is unknown and having eemaan in it is obligatory and asking about it is bid’ah (innovation).”

This is the sound methodology in the like of these affairs.[8]

Likewise, affirmation of as–soorah (a form) for Allaah, the Mighty and Majestic in his saying sallAllaahu `alayhi wa sallam:

“Allaah created Aadam upon his image.”[9]

And in a narration:

“Upon the form of the Most Merciful one.”[10]

So, we affirm as–soorah (a form or image) for Allaah, the Mighty and Majestic just as His Messenger affirmed it for Him in his saying:

“I saw my Lord in the best form.” [11]

i.e this was in the world seeing Him in a dream in the best form. It contains affirmation of as–soorah (form or image) for Allaah, the Majestic and Most High as befits His Majesty, not like the images of the created beings but rather, it is the as–soorah (image or form) of the Most Merciful, the Majestic and Most High. So, these matters, we affirm them and we do not enter into them nor raise doubts about them nor delve further into them.

His saying, “We consign or surrender the matter,” what is correct is to perform tafweed of the kayfiyyah (how) it is, not tafweed of the meaning.[12]

His saying, “Do not explain anything from these with your desires,” rather you must explain them with the correct meaning that befits Allaah, the Majestic and Most High. It should not be said that they are not to be explained. Rather, they are to be explained and their meaning is to be made clear and tafweed (surrender, consigning) is just with regard to how only. So, therefore you affirm an-nuzool (His descending) but you negate the kayfiyyah (how). Allaah, the Majestic and Most High comes on the Day of Resurrection to carry out the judgement just as He, the Most High said:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

And your Lord will come. (Sooratul-Fajr (89), aayah 22)

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

Do they but await that Allaah comes to them screened by clouds and the angels and the affair is concluded. (Sooratul-Baqarah (2), aayah 210)

He, the Perfect will come to carry out judgement upon His servants. However, it is not like the coming of the created being and the coming of one of the creation. Rather, it is coming as befits His Majesty however He wishes, He, the Perfect and Most High.

His saying, “You should not explain any of this Bi Hawaaka (with your desires),” meaning do not explain them without knowledge (`ilm) but as for your explaining them as necessitated by the evidences and referring that which is unclear back to that which is clear then there is no harm in it. But as for a person who is a beginner or an ignorant person then he should not enter into these very grave matters and these tremendous matters because this is a mistake and something very dangerous and I see many of the youth who feign knowledge being bold upon the matters of `aqeedah and they start to derive things from them and to speak about them and then they have enmity towards each other based upon these things and they break ties with each other when they disagree.

So, oh brothers, Allaah did not burden us with these matters. Upon you is to proceed upon the methodology of the Salaf and to say what they said. The books of `aqeedah are precisely written and all praise is for Allaah and printed and corrected and being studied and carefully checked so do not introduce things from yourselves and understandings from yourselves, you have been  sufficed having to do this.

His saying, “Having eemaan in this is obligatory,” having eemaan in the names of Allaah and attributes and His actions is obligatory. It is obligatory upon the servant and from having eemaan in Allaah is to have eemaan in His names and His attributes as befits His Majesty, He, the Perfect and Most High. So, the person who interferes in the matters of names and attributes, either with ta`teel (negation) or with tamtheel (likening the Creator to the creation) or with tafweed (claiming ignorance about the meaning) or by bringing explanation from himself then this person has not believed in Allaah with true and full eemaan. Rather, his eemaan is deficient.

His saying, “So, whoever explains anything from this based upon his desires and rejects it then he is a Jahmee,” the Jahmiyyah negated the names and attributes because they explain them in accordance with what befits the created being. There is no doubt that Allaah is declared free of that which befits the created being. So, they initially likened Him and then secondly, they negated based upon their tamtheel (having likened Him to the creation) since nothing was apparent to them from these texts except that which resembles the created beings.

So, therefore they denied them on account of that but as for if they had just said these texts contain attributes and names of Allaah in reality, that they are as befit Him, they are not like the names of the created beings nor like the attributes of the created beings, if they’d just followed this methodology, they would have been safe and sound but they were afflicted on account of their understanding and their desires.

And the Jahmiyyah, this is an ascription to Al-Jahm ibn Safwaan at-Tirmidhiyy or As-Samar Qandee, this well-known deviant, ascribed to the town of Tirmidh or the area of Samar Qand and he was the first one who manifested the saying that the Qur’aan is created and who had the saying that the names and the attributes are to be negated and who said that eemaan is just merely awareness in the heart to the rest of his sayings of misguidance and disbelief. So, whoever holds this belief then he is ascribed to him or it is to be said this person is a Jahmee in ascription to Al-Jahm.

Footnotes:

[1] Part of a hadeeth reported by Muslim (2,654) from a hadeeth of `Abdullaah ibn `Amr ibn al-`Aas radiyAllaahu `anhuma.

[2] Reported by Al-Bukhaariyy (7,405) and Muslim (2,675) from a hadeeth of Abu Hurayrah radiyAllaahu `anh.

[3] Side point: Whether ar-harwalah (running) is to be understood literally or it’s to be explained as Shaykh al-Fowzaan mentioned in the likes of what occurs at the end of the hadeeth then as Shaykh al-Fowzaan hafizahullaah said, This is also what was said by Shaykh ul-Islaam ibn Taymeeyah in Majmoo` al-Fataawa and likewise you’ll find in the explanation of Shaykh Saalih Aal ash-Shaykh upon Al-Waasitiyyah of Ibn Taymeeyah, the same explanation, he explained it that here in this particular hadeeth al-harwalah means Allaah, the Most High’s hastening to carry out the needs of His servant and to forgive him.

However, there are others from the People of Knowledge who affirm al-harwalah (running) as an attribute for Allaah, the Most High as is apparent. From them was Imaam Ad-Daranee in his refutation of Al-Mareesee. Likewise, from the present day scholars Shaykh bin Baaz rahimahullaah in his fataawa; Fataawa Noor `Alaa al-Darb. Likewise, Shaykh ibn `Uthaymeen in his fataawa and in his fataawa of al-`aqeedah in his book Al-Qawaa`id al-Muthlaa and Shaykh `Ubayd in his explanation, he agreed with that as well. Likewise, the Saudi Lajna also and likewise, Shaykh al-Albaaniyy in Silsilatul Huda Wan-Noor tape series, all of them affirming this as an attribute for Allaah as befits His Majesty.”

Likewise, Shaykh Saalih as-Suhaymee hafizahullaah said in his taped explanation – “So, the Salaf had a great deal of speech concerning it, however, what has most right in the matter is that we should have eemaan in it as befits the Majesty of Allaah, meaning we affirm it as an attribute for Allaah as it stands and it is a proof for His responding to His creation, we affirm the attribute and what’s necessitated by the attribute is that Allaah indeed responds to His creation. So what is indicated by the attribute and its affect is His reward. So affirming the attribute ar-harwalah has more right than the saying of those who say that it means giving reward alone.”

[4] Reported by Al-Bukhaariyy (6,321) and Muslim (758) from Abu Hurayrah radiyAllaahu `anhu.

[5] Reported by Muslim (1,348) from `Aa`ishah that Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“There is no day when Allaah frees more slaves from the fire than the day of Arafah and He indeed draws close then He boasts about them to the angels and says “what do those people want?” 

[6] Reported by Al Bukhaariyy (806) and Muslim (182), a long hadeeth containing the wording:

“And Allaah will come to them, He, the Mighty and Majestic.” 

[7] He, the Most High said:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

And your Lord will come and the angels in ranks.
(Sooratul-Fajr (89), aayah 22)

[8] Side point: Shaykh Saalih as-Suhaymee hafizahullaah in his explanation mentioned a number of attributes and he applied the same principle to each one with regard to Allaah’s hand for example, he says, “The hand the meaning is known, the how is unknown, having eemaan in it is obligatory and asking how is an innovation.”

[9] Reported by Al Bukhaariyy (6,227) and reported by Muslim (2,841) from a hadeeth of Abu Hurayrah radiyAllaahu `anhu.

[10] Reported by At–Tabaraaniyy in Al-Mu’jam al-Kabeer and by Al-Haarith ibn `Abee Usaamah in his Musnad and by Ibn Khuzaymah in Kitaab at-Tawheed from a hadeeth of `Abdullaah ibn `Umar radiyAllaahu `anhuma and it was declared authentic by Imaam Ahmad and Ishaaq ibn Raahaweyh as occurs in Meezaan al-I’tidaal of Imaam ath–Thahabiyy.

Side point: Some of the People of Knowledge such as Ibn Khuzaymah and some others declare this wording to be weak and likewise Shaykh al-Albaaniyy declared this wording weak in Ad–Da`eefah, hadeeth number 1,176 because of four weaknesses in the chain of narration. Ibn Khuzaymah himself pointed out three of the weaknesses and Shaykh al-Albaaniyy mentions the 4th weakness as well, Allaahu `Aalam.

[11] Reported by Imaam Ahmad in his Musnad and it should be volume 5, page 243 and by At-Tirmidhiyy in his Sunan from a hadeeth of Mu`aadh radiyAllaahu `anhu and it was declared authentic by At-Tirmidhiyy and he mentioned Al-Bukhaariyy declared it authentic also and likewise it was declared  saheeh (authentic) by Shaykh al-Albaaniyy.

[12] Side Point: The position of the People of the Sunnah is with regard to the attributes of Allaah, the Most High then we say just as Imaam Maalik said as for the meaning of the attributes then we affirm the meaning but as regards to how the attribute is then we do not know so that is what we consign to Allaah, we give up on that, how it is; we do not know, we leave that to our Lord, Allaahu `Aalam. Whereas, as regards to the Mufawwidah; the deviant group then they  do the tafweed of the meaning i.e  they say we don’t know what the meaning is.

—

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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No Muslim Exits Islaam Unless He Perpetrates That Which Nullifies It – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 32 : Point 41
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

ولا يخرج أحد من أهل القبلة من الإسلام حتى يرد آية من كتاب الله عز وجل أو يرد شيئا من آثار رسول الله صلى الله عليه وسلم أو يصلي لغير الله أو يذبح لغير الله وإذا فعل شيئا من ذلك فقد وجب عليك أن تخرجه من الإسلام فإذا لم يفعل شيئا من ذلك فهو مؤمن ومسلم بالاسم لا بالحقيقة

And no one from the People of the Qiblah leaves Islaam unless he rejects an aayah from the Book of Allaah, the Mighty and Majestic or rejects anything from the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam or praise to other than Allaah or sacrifices for other than Allaah. So, if he does any of that then it is binding upon you to expel him from Islaam and if he does not do anything from that then he is a believer and a Muslim in name, even if not in reality.

[Souncloud Audio Link] 

Transcribed Audio:

No one from the People of the Qiblah exits from Islaam except through committing one of the well-known nawaaqid (nullifiers of Islaam) along with any valid excuse being removed.

His saying, “or through his rejecting anything from the narrations of Allaah’s Messenger sallAllaahu `alayhi wa sallam”, if he denies the Qur’aan or a part of it or the authentic Sunnah or a part of it or he rebuts anything from the Qur’aan or rebuts anything from the authentic Sunnah then he is judged to be guilty of riddah (apostasy) because he is denying the truth of what has been said by Allaah and his Messenger as long as he is not jaahil (an ignorant person) or muqallid (someone just blindly following somebody else) or muta`awwil (somebody’s who’s misinterpreting), in which case the matter is made clear to him and when it is made clear to him and if he still persists then he is judged to be guilty of apostasy. And what is meant by aathaar (narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam) is the ahaadeeth.

And his saying, “or he rejects anything from the narrations of Allaah’s Messenger sallAllaahu `alayhi wa sallam”, meaning he becomes a disbeliever and this is a tremendous principle with the people of the Sunnah and the Jamaa`ah. With it they contradict two groups;

  • Khawaarij and the extremists, those who declare people to be disbelievers on account of kabaa`ir (committing major sins), which are less than shirk and,
  • Murji`ah, those who say that sin does not harm if a person has eemaan as long as the person is a believer; has eemaan in his heart then no sins will harm him even if he leaves off all actions and does not do any action then he will be a believer (mu`min) who is complete in his eemaan.

As for the Ahl-ul Sunnah W`al Jamaa`ah (the people of the Sunnah and the Jamaa`ah) then it is just as the author said that they are upon a middle and balanced position between the two groups. So they say that the kabaa`ir (major sins) vary. So, if it something from shirk or major kufr then he exits from the religion by consensus. And as for if it is not kufr (disbelief) and if it is not shirk and it is not denying the Book of Allaah nor the Sunnah of the Messenger of Allaah and it is not abandoning the prayer and it is not calling upon other than Allaah or sacrificing for other than Allaah, rather  it is just a major sin, it is less than that then this does not cause a person to exit from Islaam contrary to the Khawaarij and the Mu`tazilah. However, it does harm the believer and it will reduce his eemaan contrary to the Murji`ah, those who say that sin does not harm along with eemaan. So, this is the middle position, which harmonises between the texts of Wa’eed (which mention a threat of punishment) and the texts of Wa‘ad ( which mentions a promise of reward)

The Khawaarij and the Mu`tazilah took hold of the texts of the threat and they abandoned the texts of promise. Whereas, the Murji’ah did the opposite, they took hold of the texts of promise and they abandoned the texts where there is a threat. So, each of the two groups are daal (astray).

His saying, “or unless he prays to other than Allaah or he sacrifices for other than Allaah,” such that he prays towards a grave seeking nearness to it or he makes prostration to an idol or he makes a sacrifice for other than Allaah and does anything from the acts of worship for other than Allaah then this person is a mushrik (a person of shirk), a kaafir (disbeliever) outside the religion and whatever is lesser than that then the people of the Sunnah are upon a middle position with regard to him in between the Murji`ah and the Khawaarij.

His saying, “and if he does anything from that then it becomes binding upon you to expel him from Islaam,” if he does anything from that, meaning if he prays to other than Allaah or sacrifices for other than Allaah or does an act of worship for other than Allaah then it is binding upon you to expel him from the religion and it is binding upon you to believe that he is a disbeliever (kaafir) and you may not say this is not my concern or I don’t know about him. Rather, it is obligatory upon you to declare the disbeliever and the mushrik to be a disbeliever and that you declare the sinner to be a sinner, one who commits a major sin, which is less than shirk. So, the truth about this matter must be made clear.

His saying, “and if he does not do anything from that then he is a believer and a Muslim in name, even if not in reality,” meaning with regard to what is apparent with us and his hidden condition is left to Allaah.

—

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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Funeral Prayer (Janaazah) over the Muslims who committed Major Sins – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 31 : Point 40
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

والصلاة على من مات من أهل القبلة سنة والمرجوم والزاني والزانية والذي يقتل نفسه وغيره من أهل القبلة والسكران وغيرهم الصلاة عليهم سنة

And to pray over whoever dies from the People of the Qiblah is the Sunnah and over the one who has been stoned to death and the male fornicator and the female fornicator and the one who commits suicide and other than him from the People of the Qiblah and the drunkard and other than them, the funeral prayer over them is the Sunnah.

[Souncloud Audio Link] 

Transcribed Audio:

This is just as has preceded that whoever manifests eemaan and Islaam, we pray funeral prayer over him and he is from the People of the Qiblah and they are those who pray towards the Ka’bah (the direction of prayer of the Muslims), those people we deal with them in accordance with what is apparent so we judge them to be Muslims and we treat them as we treat the Muslims whilst they are alive and when they are dead.

His saying, “and likewise the one who has been stoned to death and the male fornicator and the female fornicator and the one who has committed suicide and other than him from the People of the Qiblah”, the sinful believer who does not exit from Islaam on account of his major sin is treated as a Muslim and supplication is made for him just like the person who commits suicide and just like the one who is stoned for fornication and the Prophet sallAllaahu `alayhi wa sallam prayed funeral prayer over those who were stoned to death. He prayed over Maa`iz radiyAllaahu `anhu and over Al-Ghaamidiyyah; the woman of the Ghaamidiyyah tribe radiyAllaahu `anhaa.[1] [2]

And he sallAllaahu `alayhi wa sallam would withhold from praying over some people such as the one who committed suicide and such as the person who misappropriated something from the booty in Allaah’s cause in order to discipline the people not because he was a disbeliever and therefore he gave permission to the companions to pray upon him and he did not prevent them from prayer over him because he is still a Muslim.

His saying, “and the drunkard and other than them, the prayer over them is Sunnah”, the one who drinks alcohol is a faasiq (sinner), the hadd (prescribed punishment) is established upon him. However, he does not exit from Islaam. So, if he dies then he is prayed over even if he used to drink alcohol because he is still from the People of the Qibla.

And his saying, “it is the Sunnah”, meaning it is from the Sunnah of the Messenger sallAllaahu `alayhi wa sallam, which it is obligatory to follow.[3]

Footnotes:

[1] This incident of Maa`iz with the long story connected to it; he came and he admitted what he had done and sought that he should be stoned to death is reported in Al-Bukhaariyy (6,820) in the book of hudood (prescribed punishments), Chapter 25 ‘Stoning to Death at the Musallaa (outdoor place of prayer)’ from the hadeeth of Jaabir.

Side point: contains the wording there when it mentions his story and that he was stoned to death and then at the end of it occurs that the Prophet sallAllaahu `alayhi wa sallam prayed over him.

Side point: Shaykh Al-Albaaniyy said with regard to that wording there it is quoted at the end of the narration in a disconnected form and Shaykh Al-Albaaniyy said in Irwa` Al Ghalil Volume 7, page 353 that this narration is actually shaaddah (contrary to what’s authentic) that the fact that the Prophet sallAllaahu `alayhi wa sallam himself prayed over Maa`iz is contrary to the correct reports. It’s only reported by one narrator Mahmood ibn Gheelaan to the exclusion of all other narrators of this hadeeth and Al-Haafidh ibn Hajar mentions their names in Fathul Baari Volume 12, page 115-116. Likewise, in addition Aboo Daawood reports in his Sunan hadeeth 3,186 from Aboo Burdah Al-Aslami that Allaah’s Messenger sallAllaahu `alayhi wa sallam did not pray over Maa`iz ibn Malik and he did not forbid prayer over him.  Shaykh Al-Albaaniyy said this report by Aboo Daawood is hasan, saheeh (good, authentic), Allaahu A’lam.

[2] This hadeeth that she was stoned to death and the Prophet sallAllaahu `alayhi wa sallam prayed over her, hadeeth being reported by Muslim (1,695) from hadeeth of Buraydah radiyAllaahu `anh.

[3] Side point: Shaykh as-Suhaymee hafizahullaah said,

“The author affirming that the prayer is said over all of them, there is tafseel  (detail) here  that needs to be mentioned, which is that he is to be prayed over by everyone except for the Imaam (ruler) because it is not befitting that the ruler should pray over those people so that the sinful people should not become emboldened to commit those sins and crimes. Rather, what is befitting is that they should be deterred from that. So, the ruler should not pray the funeral prayer over them. Rather, his deputy should pray over him so that the people should know that the ruler not praying over those people who have died, they should recognise it, it will be a deterrent for them and the people should recognise how despicable that action is, which has led the ruler to stay back from praying the funeral prayer over him. As for the rest of the nation then they should pray over those people.”

Transcribed by Saima Zaher.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

This world is an abode of Eemaan and Islaam – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 31 : Point 39
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

واعلم بأن الدنيا دار إيمان وإسلام وأمة محمد صلى الله عليه وسلم فيها مؤمنون مسلمون في أحكامهم ومواريثهم وذبائحهم والصلاة عليهم ولا نشهد لأحد بحقيقة الإيمان حتى يأتي بجميع شرائع الإسلام فإن قصر في شيء من ذلك كان ناقص الإيمان حتى يتوب واعلم أن إيمانه إلى الله تعالى تام الإيمان أو ناقص الإيمان إلا ما أظهر لك من تضييع شرائع الإسلام

And know that this world is an abode of eemaan (true faith) and Islaam and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to rulings, inheritance, slaughtering animals and with regard to praying the funeral prayer over them. And we do not bear witness for any of them that he is a true believer unless he fulfils all of the duties of Islaam. So if he neglects any of that then he will be deficient in eemaan until he repents and you should know that his eemaan is left to Allaah, the Most High, to judge whether he is complete in eemaan or incomplete in eemaan unless he manifests to you neglect of the Islaamic duties.

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Transcribed Audio:

His saying, “And you should know that this world is an abode of eemaan (true faith) and Islaam”, meaning Islaam and eemaan (true faith) are in this world; duniya, which is the abode of action. As for the aakhirah (Hereafter) and it is the abode of jazaa (recompense). So Islaam and eemaan are to be found in this world. As for one who dies on other than Islaam and eemaan then he is a kaafir, a disbeliever and it will not benefit him, that on the Day of Resurrection when he witnesses that which he disbelieved in, that he then believes in it or that he wishes to return and seeks from his Lord that he can return in order to believe.

He the Most High said:

وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ 

And if only you could see when they are held in the Fire and they will say, woe to us, would that we could be sent back into the world and then do not deny the signs of our Lord and so that we could be from the believers.  (Sooratul-An’aam (6), aayah 27)

And there is a distinction between Islaam and eemaan (true faith) because the deen (religion) is of three levels:

  1. Islaam
  2. Al-eemaan (true faith)
  3. Al-ihsaan (perfection of worship). – highest level

As occurs in the hadeeth of Jibreel and the broadest and widest of these three levels is the level of Islaam because Islaam is al-Istislaam bid-dhaahir (to surrender outwardly) and he may be a believer inwardly or he may be a hypocrite who is just submitting outwardly but  a disbeliever inwardly.

As for eemaan, it is not applied to the hypocrite; munaafiq, for the believer who is complete in his eemaan enters into it and the believer who is deficient in his eemaan enters into it.

And when they Islaam and eemaan are mentioned together then in that case Islaam means the outward rulings and what is meant by eemaan are the inner rulings.[1]

As occurs in the hadeeth of Jibreel that:

“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 zakaah and that you fast ramadaan and that you perform Hajj to the house.”

These are the outward actions; actions of the tongue and the limbs.

Jibreel said to the Prophet sallAllaahu `alayhi wa sallam:

“Inform me about eemaan (true faith).”

So he said:

“It is that you truly believe in Allaah and in His angels and in His books and in His Messengers, in the Last Day and that you truly believe in Al-Qadr (predecree), the good of it and the bad of it.[2]

These are the inward actions, in other words, the actions of the heart.

And Islaam and eemaan must be combined so if only one of them is mentioned then the other one enters within it. So if eemaan alone is mentioned then Islaam enters within it and if Islaam is mentioned then eemaan enters within it. And therefore, the People of Knowledge say Islaam and eemaan if they come together then they separate in meaning, when they are found separate then they come together, each one of them will have the meaning of both, meaning, in meaning just like the case of faqeer (the poor person) and al-miskeen (the destitute person), if they are mentioned together meaning in a text then the faqeer (the poor person) has a certain meaning and the word al-miskeen (the destitute person) has a separate meaning. When only one of them is mentioned then the other one enters within it.[3]

His saying, “and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to their rulings and with regard to their inheritance and with regard to the animals that they slaughter and with regard to the funeral prayer over them”, the nation of Muhammad sallAllaahu `alayhi wa sallam are Muslims and believers (mu`minoon) because whoever is a believer (a mu`min) then he will be a Muslim automatically. Whereas whoever is a Muslim then he may be a believer; a mu`min but he may be a hypocrite (munaafiq). However, as for correct Islaam then it must have eemaan along with it even if it is a small amount.

He the Most High said:

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا

The desert Arabs, bedouins said, “we have believed.” Say, “you are not believers but rather you should say aslamnaa (we have submitted).”  (Sooratul-Hujuraat (49), aayah 14)

His saying, “and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to their rulings and with regard to their inheritance”, the Muslim even if he is only such outwardly then he will have the ruling of the Muslims. They should ally themselves to him and if he dies, they should wash him and shroud him and pray the funeral prayer over him and bury him in the graveyard of the Muslims and whilst he is alive, they should love him and ally themselves with him and they have mercy amongst themselves and they behave as brothers between themselves. This is the nation of Muhammad sallAllaahu `alayhi wa sallam who said:

“The likeness of the believers with regard to the mutual love and mutual mercy and mutual compassion is the likeness of a single body. If one part of it has a complaint then the rest of the body suffers sleeplessness and feverishness on account of it.”[4]

And he `alayhis-salaatu was-salaam said:

“The believer to the believer is just like a solid structure each part of which supports the rest (and he interlaced his fingers).”[5]

So the  believers are brothers; ikhwaa.

He the Most High said:

ِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا

“The believers are but brothers.” (Sooratul-Hujuraat (49) aayah 10)

Brothers with regard to eemaan not in lineage.

His saying, “nation of Muhammad sallAllaahu `alayhi wa sallam are believers and Muslims with regard to their slaughtered animals”, the meat sacrificed by a Muslim is halaal (lawful) even if he is a faasiq (sinner) as long as he has not exited from Islaam then the meat that he has slaughtered is halaal (permissible) and the hypocrite if he slaughters also, then we will eat it based upon his being judged to be a Muslim as long as it does not become clear that he is a hypocrite; munaafiq.

He the Most High said:

إِلَّا مَا ذَكَّيْتُمْ

Except for that which you (plural) slaughter. (Sooratul-Maa`idah(5), aayah 3)

This is an address to the Muslims and He made permissible the sacrifices of Ahl ul-Kitaab (People of the Book).

He the Most High said:

وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ

And the meat of those who were given the scripture is lawful for you. (Sooratul-Maa`idah(5), aayah 5)

Meaning the sacrificed animals because they sacrifice upon the legislated manner in accordance with what they have from the scripture. As for the animals sacrificed by the idol worshippers and the kuffaar (disbelievers) and the atheists and the apostates then we do not eat that because it is a sacrifice of a disbeliever (kaafir) and it is impure because the sacrifice of a disbeliever is dead meat. So it is impure on account of the disbelief since it is affected by the one who sacrifices it so it will be foul because the one who slaughters it is foul and it is affected by him and the fact that Allaah, the Majestic and Most High has permitted for us the slaughtered meat of the People of the Book specifically. This is a proof that the slaughtered meat of other than them is forbidden.

His saying, “and with regard to the funeral prayer over them”, the prayer is performed over every Muslim even if he was a sinner and a disobedient one or a hypocrite who did not make his hypocrisy apparent as long as he did not exit from Islaam then the prayer is performed for him and supplication is made for him and forgiveness is sought for him and he inherits from his close Muslim relative and his close Muslim relative inherits from him.

His saying, “And we do not bear witness for any of them that he is a true believer unless he fulfils all of the duties of Islaam”, meaning we do not declare anyone pure such that we say so and so is a mu`min (believer) because bearing witness for him that he is a believer (mu`min) is a witness that he may not be deserving of and therefore when  a man said to the Prophet sallAllaahu `alayhi wa sallam:

“Give something to so and so because he is a believer.”

Then he sallAllaahu `alayhi wa sallam said:

“Our Muslim (or he is a Muslim).”

Then the person said:

“Give to so and so because he is a believer (from the booty).”

So he sallAllaahu `alayhi wa sallam said:

“Our Muslim (or he is a Muslim).”[6]

So the Prophet sallAllaahu `alayhi wa sallam intended by this that the person should not declare someone to be pure and perfect by saying he’s a believer. Rather, he should apply the general term to him and say he is a Muslim and he may be a Muslim who is firm upon Islaam and he may be a Muslim who has sins and acts of disobedience and deficiencies and he may be a hypocrite so you should not bear witness for him with completeness.[7]

His saying, “So if he neglects anything from that then he will be deficient in eemaan unless and until he repents”, the `aqeedah (creed and belief) of the Ahl ul-Sunnah W`al Jamaa`ah is that sins even if they are major sins (kabaa’ir) as long as they are less than shirk then they do not cause the Muslim to exit from Islaam or they do not exit him from the domain of eemaan. Rather, he will be a believer (mu`min) in accordance with his eemaan, a sinner in accordance with the level of his major sin or you say “he is a believer who is deficient in eemaan”.

His saying, “and know that his eemaan is left to Allaah, the Most High whether he is complete in eemaan or deficient in eemaan”, meaning we accept from him what is apparent and we entrust his hidden state to Allaah.

His saying, “unless he manifests to you neglect of the duties of Islaam”, meaning unless he commits something, which nullifies a person’s Islaam and from them is to neglect or abandon the religious duties of Islaam so then you will judge that he is guilty of apostasy just as if he abandoned the prayer deliberately or if he spoke with a word of disbelief such as abusing Allaah or abusing the Messenger sallAllaahu `alayhi wa sallam or abusing the religion of Islaam for then you would judge that he is guilty of riddaa (apostasy) in accordance with what has become apparent. So whoever manifests something, which nullifies Islaam along with removal of any valid excuse and removal of any preventing factors and is he misinterpreting something or is he just blindly following someone else or is he jaahil (one who is totally ignorant), was he angry. For in that case, he will not be judged to be an apostate along with these preventing factors.

Footnotes:

[1] Side point: As occurs here in the text, “this world is a place of eemaan and Islaam”, when the two are mentioned together they separate in meaning. Islaam means the outward duties of Islaam; the prayers, the zakaat and so on and so forth whereas eemaan in that case refers to the inner actions and beliefs of the heart.

[2] Reported by Muslim (1), hadeeth of Umar Ibn al-Khattaab radiyAllaahu `anhu.

[3] Majmoo` Al Fataawa of Shaykh ul-Islaam ibn Taymiyyah Volume 7, page 551.

[4] Reported by Al-Bukhaariyy (6,001) and reported by Muslim (2,586) as a hadeeth of Nu’maan ibn Basheer radiyAllaahu `anhuma.

[5] Reported by Al-Bukhaariyy (481) and reported by Muslim (2,585) from a hadeeth of Aboo Moosaa al-Ash`ariyy radiyAllaahu `anh.

[6] Reported by Al-Bukhaariyy (27) and Muslim (150) as hadeeth of Sa`ad ibn Abee Waqqaas radiyAllaahu `anh.

[7] Side point: With regard to “We do not bear witness for anyone with the full reality of eemaan”, Shaykh Saalih ibn Sa`ad As-Suhaymee hafizahullaah said: “What he means here by haqqeeqatul eemaan (true reality of eemaan), you shouldn’t bear witness for anyone that he has complete eemaan.”

Transcribed by Saima Zaher.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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Hypocrisy in Belief (Nifaaq I’tiqaadee) and Hypocrisy in Action (Nifaaq ‘Amaliy) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 30 : Point 38
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And hypocrisy (an-nifaaq) is to display Islaam upon the tongue whilst hiding disbelief (al-kufr) in the heart.

[Souncloud Audio Link] 

Transcribed Audio:

An-nifaaq (hypocrisy) is to show outwardly that which is good and to conceal inwardly that which is evil. And it (nifaaq; hypocrisy) is of two categories:

The first of them being:

Nifaaqun I`tiqaadiyy (hypocrisy of belief) and this is kufrun akbar (major disbelief). And the hypocrite; munaafiq is worse than the kaafirun asliyy (original disbeliever) because the original disbeliever, it is well known about him that he is a disbeliever; kaafir and that he is an enemy. However, the munaafiq (the hypocrite), he deceives the Muslims and he manifests that he is from them when he is actually an enemy to them. He manifests openly that he is a Muslim whilst when he is actually a kaafir (a disbeliever).

He the Most High said:

They try to deceive Allaah and those who believe but they do not actually deceive except their ownselves whilst they do not perceive. (Sooratul-Baqarah (2), aayah 9)

And therefore, Allaah will put them in the lowest depths of the Fire beneath the worshippers of the idols and the kuffaar (disbelievers) because they are worse than the disbelievers. And therefore, He, the Majestic and Most High said with regard to them:

They (the hypocrites), they are the enemy so beware of them, may Allaah curse them, how do they deviate away from the truth? [01] (Sooratul-Munaafiqoon (63), aayah 4)

An-Nifaaqun I`tiqaadiyy (hypocrisy of belief) is that which eemaan (true faith) can never combine with.

The second type is:

An-Nifaaqun `Amaliyy (hypocrisy in actions); it is that a person is a believer; a mu`min outwardly and inwardly. However, some characteristics come from him from the characteristics of the hypocrites, which render his eemaan deficient and there is a severe threat for it. However, he does not exit from the religion. It is called an-nifaaqun `amaliyy (hypocrisy in action) and it is called an-nifaaq ul-asghar (the lesser hypocrisy).

And the like of this is occurs in his saying sallAllaahu `alayhi wa sallam:

“There are four things, whoever has them all in him then he will be a pure hypocrite and whoever has a single characteristic from them then he will have a characteristic of hypocrisy till he abandons it. When he talks, he lies and when he makes a promise, he breaks it and when he is trusted, he proves treacherous and when he argues, he speaks in a foul manner.” [02]

So with regard to the believer, then hypocrisy in action may appear from him and it will be a deficiency in his eemaan and he will be deserving of the threat, however, he does not depart from the religion on account of that. [03]

And this hypocrisy in action is ar-riya (performing deeds to show off), which Allaah’s Messenger sallAllaahu `alayhi wa sallam feared for his companions and he called it lesser shirk. So he said: “That which I fear most for you is lesser shirk.” So they said: “And what is lesser shirk, Oh Messenger of Allaah?” So he said:

“It is ar-riya (acting to show off). Allaah will say on the Day of Resurrection when the people are recompensed for their deeds; go to those people whom you used to show off to in the world and look and see, do you find any recompense with them and any reward with them?” [04]

And he sallAllaahu `alayhi wa sallam said: “Shall I not inform you of that which is more fearful with me upon you than AlMaseehud-Dajjaal?” So they said: “Yes indeed.” So he said: “It is hidden shirk that a man stands up and prays and he beautifies his prayer because of the fact that he sees a man looking at him.” [05]

So when this person prays in the presence of the people, he adorns his prayer and when he prays in his house or in a place when he is unseen, he prays very quickly. Then this is what the Companions used to fear for themselves severely. So, no-one can declare himself to be totally free and innocent of it. So a person should fear it and therefore they said with regard to this:

“No-one fears it except for a true believer and no-one feels secure from it except for a hypocrite.”

So the Muslim fears for himself from this hypocrisy, which is lesser hypocrisy.

His saying, “And hypocrisy is that he manifests Islaam upon his tongue and he hides disbelief in the heart”, this is the definition of an-nifaaqun i`tiqaadiyy (hypocrisy in belief) and it is an-nifaaqun akbar (major hypocrisy) and eemaan cannot combine with this. So it will never occur from a mu`min (a believer).

And Allaah, the Majestic and Most High at the start of Sooratul-Baqarah divided mankind into three categories :

(1) believers; mu’mineen outwardly and inwardly ,
(2) disbelievers; kuffaar outwardly and inwardly and
(3) the hypocrites; munaafiqeen; those who manifest Islaam outwardly but hide disbelief.

So, He, the Perfect said in the Qur’aan:

Alif-Laam-Meem. This is the Book about which there is no doubt, it is a guidance for the people of Taqwaa (dutiful to Allaah), those who truly believe in the ghaib (hidden and the unseen) and who establish the prayer and who spend from that which we have given them and those who truly believe in that which was sent down to you (Muhammad) and who believe in that which came down before you and those who truly believe in the Hereafter. They are upon guidance from their Lord and they are the ones who will prosper. (Sooratul-Baqarah (2), aayah 1-5)

These aayahs are with regard to the believers; mu’mineen, those who are believers outwardly and inwardly. As for the disbelievers; outwardly and inwardly and Allaah said with regard to them in the following aayahs:

He, the Most High said:

Those who disbelieve, it is the same for them whether you warn them or do not warn them, they will not believe. Allaah has put a seal upon their hearts and upon their hearing and upon their sight there is a covering and there will be a tremendous punishment for them. (Sooratul-Baqarah (2), aayah 6-7)

Then He said with regard to the 3rd category; the hypocrites:

And from the people, there are those who say we believe in Allaah and in the Last Day but they are not believers. They attempt to deceive Allaah and those who believe but they do not actually deceive except themselves whilst they do not perceive….

Up until His saying, He, the Most High:

Deaf , dumb and blind so they will not return to the truth. (Sooratul-Baqarah (2), aayah 8-18)

So these aayahs are with regard to the hypocrites; the munaafiqeen and they are ten and odd aayahs.

His saying, “The hypocrite is the one who manifests Islaam upon his tongue and hides disbelief in the dameer; heart.” Ad-dameer means that which he conceals within the heart. [06]

Footnotes:

[01 Shaykh Saalih as-Suhaymee hafizahullaah said,

“Indeed there has come down with regard to them (the hypocrites) a soorah which is specifically about them, which is called Sooratul-Munaafiqoon; 63rd soorah and it from its start to its end speaks about their shameful deeds just as Allaah, the Most High also exposed them in other soorahs as occurs in Sooratul-Noor, 24th soorah, and Sooratut-Towbah the 9th soorah to the extent that this soorah is called Al-Faadeehah (the exposing soorah) because it exposes the hypocrites and also Sooratul-Ahzaab; 33rd soorah and some parts of Sooratul-Baqarah and some parts of Soorah-Aali `Imraan.”

[02] Reported by Al Bukhaariyy (34) and Muslim (58) from a hadeeth of Abdullaah ibn Amr radiyAllaahu `anhuma.

[03] Shaykh Saalih As Suhaymee hafizahullaah said,

“And this type of hypocrisy; nifaaqun `amaliyy (hypocrisy with regard to actions) does not take the person outside the fold of Islaam even though the seriousness of its sin is great because it may lead over time to falling into hypocrisy in belief and Allaah’s refuge is sought, Aameen. And all of it is evil and hypocrisy is blameworthy from every angle and therefore there has never been any movement against Islaam and against the Muslims except that the hypocrites were found within their ranks; either aiding them with material or by laying down plans for them, plotting for them or by preparing the way for them or by making false promises until Allaah, the Exalted and Most High exposed them.”

[04] Reported by Imaam Ahmad in his Musnad, al-Bayhaqiyy in Shu`b al-Eemaan, al-Bagawiyy in SharhusSunnah from a hadeeth of Mahmood ibn Labeeb radiyAllaahu `anh and al-Mundhiriyy said in his book AtTargeeb Wa At-Tarheeb, “its chain of narration is good.” Shaykh al-Albaaniyy said in his checking of AtTargeeb Wa At-Tarheeb, “saheeh (authentic).”

[05] Reported by Imaam Ahmad in his Musnad, ibn Maajah in his Sunan, at-Tahaawiyy in Sharh Mushkili alAathaar, ibn Adiyy and a number of others, at-Tabariyy in Tahdheebu al-Aathaar, al-Haakim and others from a hadeeth of Aboo Sa`eed al-Khudriyy radiyAllaahu `anh. This hadeeth was declared saheeh by atTahaawiyy and al-Haakim and ad-Dhaahabi agreed and al-Boosayriyy declared it hasan in his Misbaah AzZujaajah; al-Boosayriyy`s notes on his checking of ibn Maajah. Shaykh al-Albaaniyy said in his checking of ibn Maajah, “this hadeeth is hasan (good).”

[06] Translator’s side point: Shaykh Ahmad an-Najmee rahimahullaah said in his explanation,

“An-nifaaq (hypocrisy) is derived from an-nafq, which means al-juhr; literally animal burrow or a tunnel, which is found in the earth and it is called that because the person who has it has hypocrisy. He makes apparent something contrary to that which he hides. And this is what is called an-nifaaqun i`tiqaadiyy; (hypocrisy in belief) and as for nifaaqun `amaliyy (hypocrisy in action) then that does not take a person outside Islaam, rather this person remains as a Muslim and this is called nifaaqun `amaliyy (hypocrisy in action) because the person with it, he manifests something contrary to what he hides does something. As for an-nifaaqun i`tiqaadiyy (hypocrisy in belief) then that is the hypocrisy of the hypocrites, those who were in the time of the Prophet sallAllaahu `alayhi wa sallam and it is to manifest Islaam whilst hiding disbelief and the person tries to guard against revealing what he actually believes and therefore Allaah, the Mighty and Majestic has informed about them that the hypocrites will be in the lowest depth of the Fire and Allaah is the one who grants success.”

Transcribed by Saima Zaher. Download PDF of Lesson 30

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Praying in Trousers or Pants – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 29 : Point 37
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And there is no harm in praying whilst wearing saraaweel (broad and loose trousers).

[Souncloud Audio Link] 

Transcribed Audio:

This word as-saraweel is in the singular.[04] So saraaweel (loose trousers), this word assaraaweel is the singular and it is something well known; it is what is worn upon the `awrah, over the private parts, that which needs to be covered from navel to knee so it is sewn to fit the lower half of the body and it has legs. The prayer is correct in saraweel (loose trousers), this is with regard to the man because the `awrah of the man is between the navel to the knee, and trousers (saraaweel), they cover that. So if a person prays in saraaweel (loose trousers), which properly cover what’s between his navel and his knee, then his prayer will be correct. As for the woman then all of her is `awrah in the prayer except for her face if she has no men who are non mahram. So if he prays in an izaar (waist wrapper) then that would be better than trousers (saraweel) or if he prays in a qamees (a shirt) reaching down to the shins then that would be even better because it will be more beautiful for the appearance.

He the Most High said:

O Children of Aadam, take your adornment at every Prayer.
(Sooratul-A`raaf (7), aayah 31)

Masjid, meaning at every Prayer.

Az-zeenah, adornment, is as Shaykhul-Islaam ibn Taymiyyah said:

“Adornment is more general just being a cover for the private parts.” [05]

Footnotes:

[04] Translator’s side point: They mentioned as occurs in Lisaanul-`Arab, this word is a word originally from Persian introduced into Arabic. And the singular term is saraaweel and the plural is saraaweelaat, meaning trousers.

[05] Translator’s side point: In this speech from Imaam al-Barbahaariyy rahimahullaah, there is some refutation of some of the categories of the Shee`ah, those who hold it is forbidden to pray in saraaweel (trousers) because they are affected from wind that comes out of the trousers. So they make it obligatory to remove the trousers when performing the Prayer.

Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation:

“I say, as for saraaweel (loose trousers), which it is permissible to pray in then they are the saraaweel (looser trousers) which cover the `awrah, those which are broad and loose upon the body such that the person is able to carry out the prayer in the most complete manner. As for if they are tight and they show off the shape of the buttocks then prayer in them would be makroo`ah (disliked) and the prayer may even be null and void if the one wearing them is not able to carry out the pillars, if he is not able to sit properly for the tashahhud and between the sajdahs. And Allaah is the one who grants success.”

Likewise Shaykh Saalih as-Suhaymiyy hafizahullaah said in his explanation of this point:

“Likewise, prayer in saraaweel (loose trousers) covers two things:

Firstly, it covers the permissibility of sufficing of wearing loose trousers if they cover and they are loose and wide. And it also contains a refutation of some of the sects of the Ismaa`eeliyys and those who follow their way because when they want to pray, it is essential upon them, they hold, to take off their trousers.”

Shaykh `Abdul `Azeez bin Baaz was asked about al-bantaloon (tighter trousers);

“Is it permissible to pray in these trousers?”

Shaykh `Abdul `Azeez Bin Baaz rahimahullaah responded,

“If the trousers saraaweel cover what’s between the navel and the knee of the man and they are waasi` (broad), they are not dayyiq (tight) then in that case the Prayer will be correct in them and what is better is that there should be a long shirt over them which covers between the navel and knee. And if it goes down to halfway down the shins or down to the ankles, that is better because that will cover better. And Prayer in an izaar (a waist wrapper) is even better than prayer in loose trousers which do not have a long shirt over them because the izaar is more complete in covering than just loose trousers.”

An answer from Shaykh Muhammad Naasiruddin al-Albaaniyy rahimahullaah that you find on some of his taped answers to the questions, he said,

“Wearing these tight trousers, bantaloon it has two problems (museebataan):

The 1st problem is:

The person wearing them will be resembling the disbelievers whereas the Muslims used to wear saraaweel (looser trousers) that were very broad and loose, which some people still wear in Syria and Lebanon. And the Muslims had not used to know about these bantaloon, these tight trousers, except when they were colonised; and then when the colonialists departed they left their evil affects behind and the Muslims took them up based upon their stupidity and their ignorance.

And, The 2nd problem is:
These tight trousers describe the shape of the `awrah.”

Transcribed by Saima Zaher. Download PDF of Lesson 29

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Breaking the Fast during the Journey is from the Concessions of the Shariah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 29 : Point 36
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

“And as for Fasting whilst upon a journey, then whoever wishes may Fast and whoever wishes may withhold from Fasting.”

[Souncloud Audio Link] 

Transcribed Audio:

From the rukhas (concessions/allowances) that Allaah has made for his servants is to withhold from Fasting in Ramadaan when upon a journey. So it is a rukhsah (concession). So whoever wishes, he can aftara (withhold) from Fasting and whoever wishes he can Fast. And if he Fasts whilst upon a journey then his Fasting will be correct because a Companion asked the Prophet sallAllaahu `alayhi wa sallam saying that he had strength and he was able to Fast upon a journey so he asked the Prophet sallAllaahu `alayhi wa sallam and the Prophet sallAllaahu `alayhi wa sallam gave him permission to Fast upon the journey. [02]

So it is a concession, so an allowance has been made, it is not obligatory to do it, rather it is better to do it just like the rest of the concessions. And if the person returns to the original situation (the asl ) and Fasts then there is no harm upon that. And Allaah, the Majestic and Most High, says:

So whoever amongst you witnesses the beginning of the month (month of Ramadaan), whilst he is resident then let him Fast it and whomever is sick or upon a journey, let him Fast other days. (Sooratul-Baqarah (2), aayah 185)

And He sallAllaahu `alayhi wa sallam used to break his Fast upon his journeys. [03]

Footnotes:

[02] Reported by Muslim (no. 1121) from Hamzah ibn `Amr al-Aslamiyy radiyAllaahu `anh that he said, “Oh Messenger of Allah, I find that I have strength to Fast upon the journey so would there be any sin upon me?”

So Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“It is a concession from Allaah so whoever takes it up then this is fine and whoever wishes to Fast then there is no sin upon him.”

[03] Reported by al-Bukhaariyy, correct reference is (no. 1944) and Muslim (no. 1113) from Ibn `Abbaas radiyAllaahu `anhumaa that Allaah’s Messenger sallAllaahu `alayhi wa sallam went out to go to Makkah in Ramadaan. So he Fasted until he reached Al-Kadeed then he broke his Fast; and the people stopped Fasting.

Translator’s side point: This was in the eighth year; it was the journey for the Conquest of Makkah. AlKadeed is a place around two riding stages from Makkah, a place around fifty-five miles from Makkah.

Transcribed by Saima Zaher. Download PDF of Lesson 29

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links: https://abdurrahman.org/category/islam/travel/

Shortening the prayer whilst upon a journey is Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 29 : Point 35
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

“And shortening the prayer whilst upon a journey is Sunnah.”

[Souncloud Audio Link] 

Transcribed Audio:

From the rukhas (concessions/allowances), which the legislation came with to make things easier for the servants and to remove difficulty, is shortening the prayer whilst upon a journey and it is shortening the four rak`ah prayer and this is by the text of the Qur’aan, He, the Most High, said:

And if you travel upon the earth …
(Sooratun-Nisaa· (4), aayah 101)

Meaning saafartum; when you go on a journey.

… then there is no sin upon you if you shorten the prayer if you fear that those who disbelieve may put you to trial. (Sooratun-Nisaa (4), aayah 101)

What is apparent from the aayah is then it is not permissible to shorten the prayer except in a state of fear. However, this problem has been removed because Allaah’s Messenger sallAllaahu `alayhi wa sallam was asked:

“Why is it that we still shorten, now that we have become secure?”

So he sallAllaahu `alayhi wa sallam said:

“That is a charity which Allaah has given to you so accept from Allaah His charity.” [01]

And he sallAllaahu `alayhi wa sallam used to shorten the prayer on all of his journeys; he would shorten the four rak`ahs prayer to two rak`ahs. This is the Sunnah, and whoever completes it then that is permissible, however it is in opposition to that which is better.

So shortening (al-qasr) is a concession, whoever wishes he can do it and that is better, whoever wishes, he can leave it and complete it, then there is no harm in that because completing (four rak’ahs) is the asl. And the author mentioned that because accepting the concessions of the legislation is from matters of `aqeedah and that contains a refutation of those who are mutashaddideen (over harsh); those who do not accept the legislated concessions.

Footnotes:

[01] Reported by Muslim (no. 686) from a hadeeth of `Umar ibnul-Khattaab radiyAllaahu `anhu.

Transcribed by Saima Zaher. Download PDF of Lesson 29

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

Wiping over the leather socks is Sunnah – Sharhu Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 28 : Point 34
Shaykh Fawzan | Dawud Burbank [Audio|English]

And wiping over the leather socks is Sunnah.

[Souncloud Audio Link] 

Transcribed Audio:

“And wiping over the leather socks is Sunnah.” He stated this matter, even though it is from the matters of fiqh then it has a connection to `aqeedah. For whoever denies wiping upon the leather socks, then he will be outside the Ahlus-Sunnah wal-Jamaa`ah, contradicting the correct creed and belief; because wiping over the leather socks is established from the Messenger sallAllaahu `alayhi wa sallam in many ahaadeeth which reach the level of being mutawaatir (reported by a huge numbers of people at every single level of transmission, so many that it would be impossible to gather together upon a lie). [05] Wiping over the leather socks is a concession and acting upon a concession is a Sunnah, because of his saying sallAllaahu `alayhi wa sallam, “Allaah loves that His concessions should be taken up, just as He hates that acts of disobedience to Him are committed.” [06]

So wiping over the leather socks, and wiping over whatever takes the places of the leather socks with regard to normal socks, is established in the Prophetic Sunnah. And no one disagrees about it except for the Raafidah (Shee`ah), whilst they affirm wiping upon the feet. So in the view of the Raafidah the feet are not to be washed, rather they are to be wiped over using as evidence the aayah (of wudoo):

وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

And wipe your heads and wipe your feet up to the ankles (Sooratul-Maa·idah (5), aayah 6)

And in their view the ka`baan (two ankle bones) it doesn’t mean the two well known ankle bones at the bottom of the shins, rather in their view it refers to what comes under the strap of the shoe or sandal, and it is where the foot joins the heel – that which is called the throne of the foot (i.e. the arch or ridge on top of the foot). This is the ka`b (ankle bone) in the view of the Raafidah. It is other than ka`b which is with the people of Ahlus-Sunnah wal-Jamaa`ah.

And there is no proof for them even with the recitation with kasrah in the aayah (wa arjulikum), because the well-known recitation is with it being mansoob:

‘Wa arjulakum’ joining it to those things (which are to be washed), ‘faghsiloo wujoohakum…’ (i.e. wash your faces and your feet).

And with regards to the recitation where there is a kasrah, then it is on account of the word being next to His saying ‘wamsahoo bi ru·oosikum’ (i.e. wipe your heads and also your feet). And the proof is that the Prophet sallAllaahu `alayhi wa sallam used to wash his feet, and he had not used to wipe except upon the leather socks. [07]

Footnotes:

[05] Translator’s side point: Imaam an-Nawawiyy stated that some of the reports contain from eighty Companions including the ten promised Paradise.

[06] Reported by Imaam Ahmad in his Musnad, by at-Tabaraaniyy in al-Mu`jamus-Sagheer, Ibn Khuzaymah in his Saheeh and Ibn Hibbaan in his Saheeh, from the hadeeth of `Abdullaah Ibn `Umar radiyAllaahu `anhumaa. And it is declared saheeh by al-Munthiriyy in at-Targheeb wat-Tarheeb, and he declared the chain of narration of Ahmad to be authentic.

Translator’s side point: And Shaykh al-Albaaniyy in his checking of at-Targheeb wat-Tarheeb declared this hadeeth to be hasan saheeh.

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said:

“Wiping over the leather socks is from the Sunnahs. And wiping upon the leather socks has entered upon the matters of creed and belief, because some of the innovators deny it; and they are the Khawaarij and the Shee`ah, using as proof that it does not occur in the Qur’aan. But it is established from the Prophet sallAllaahu `alayhi wa sallam through the narration of a group of the Companions. And denying it has become a distinguishing sign of the people of innovations. And the Ahlus-Sunnah wal-Jamaa`ah affirm it, because of the proofs for it.”

Transcribed by Saima Zaher. Download PDF of Lesson 28

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: 
https://abdurrahman.org/tahara-purification/

Stoning (the adulterer or adulteress) is True – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 28 : Point 33
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And stoning is true.

[Souncloud Audio Link] 

Transcribed Audio:

Allaah, the Perfect and Most High, has forbidden some things relating to matters affecting peoples’ honour or relating to dealings and other than that.; and these forbidden matters are divided into categories.

– Forbidden things which are major sins
– Forbidden matters which are lesser sins

And then with regard to the punishment upon the one who commits them, they are divided into three categories.

The first category: forbidden things for which Allaah has laid down prescribed punishments. They are called al-hudood prescribed punishments from the word al-hadd (limit); it means prevention. They are called that because they prevent from falling into these sins.

The second category: forbidden things which Allaah has not laid down prescribed punishments for, however there is ta`zeer (discretionary) punishments for them; and it is left to the discretion of the ruler in accordance with whatever he sees will be a deterrent from them. And this is called ta`zeer and it is a correctional punishment.

The third category: that which does not have a laid down prescribed punishment nor does it have a discretionary punishment from those forbidden things. However, there does occur with regard to it a threat and a mention of anger and curse and Fire and other than that from the types of threat; such as consuming usury and gambling and other than that. With regard to this there is a severe threat which will deter whoever has eemaan (true faith) in his heart. And whoever does not have eemaan in his heart or he is weak in faith, then in front of him there will be a reckoning and a punishment in the Hereafter. So Allaah, the Majestic and Most High, has made forbidden these forbidden matters.

The Prophet sallAllaahu `alayhi wa sallam said:

Allaah made obligatory duties obligatory, so do not neglect them. And He made some things forbidden, so do not commit them. And He remained silent about some things as a mercy upon you, not out of forgetfulness, so do not ask about them. [01]

And from these prescribed punishments is the prescribed punishment for fornication. And fornication is to commit illicit sexual intercourse in the private part of one not lawful for him, except through correct legislated marriage contract.

He, the Most High, said:

And those who guard their private parts, except upon their wives or the slaves whom their right hands possess. For they are not blameworthy. And whoever seeks something beyond that, then they are the transgressors. (Sooratul- Ma`aarij (70), aayah 29 – 31)

Meaning those who go beyond what is lawful and enter into that which is forbidden. So whoever enters into fornication, then he will be one of two categories. Either if he is a virgin, meaning he has not had relations with a woman in a lawful marriage which kept him chaste, he is a virgin, then his punishment will be that he will be lashed one hundred times.

He, the Most High said:

And the female fornicator and the male fornicator, lash each one of them with a hundred lashes. And let not pity deter you from obedience to Allaah, if you truly believe in Allaah and in the Last Day. And let a group of the believers witness their punishment. (Sooratun-Noor (24), aayah 2)

And there occurs in the authentic Sunnah that he should be exiled, meaning banished from his land where he committed the illicit sexual relations and sent to another land for a the period of one year. He sallAllaahu `alayhi wa sallam said: For a virgin committing it with a virgin, then the punishment is one hundred lashes and exile for one year. [02]

So exile is confirmed in the Sunnah. As for lashing then it is established in the Qur’aan. And the scholars are agreed in consensus upon lashing, and the majority of them also agree upon exile. This is with regard to the punishment for the virgin.

As for the previously married person, and he is the one who has had relations already with the wife in a correct marriage, and he recognizes the value of peoples honour and the sanctity of peoples honour. And this person, he is stoned with stones until he dies. And this is established in the Qur’aan whose wording was abrogated, but whose ruling remained.

Just as `Umar radiyAllaahu `anhu said upon the mimbar of the Messenger sallAllaahu `alayhi wa sallam,

“The aayah of stoning came down and we comprehended it and we preserved it. And Allaah’s Messenger sallAllaahu `alayhi wa sallam stoned. And I fear that if a time becomes prolonged for the people, that they will start to say, ‘We do not find stoning in the Book of Allaah’. Indeed it is in the Book of Allaah. [03]

This was Qur’aan whose wording was abrogated, but whose ruling remained. And Allaah’s Messenger sallAllaahu `alayhi wa sallam stoned and he commanded stoning. And the Muslims are agreed in consensus upon that. And no one disagreed about it, except for the people of innovations, those whose disagreement is not taken account of such as the Khawaarij.

So stoning is established in the Book and in the Sunnah of the Prophet sallAllaahu `alayhi wa sallam sayings (Sunnah qawliyyah) and his actions (Sunnah `amaliyyah) and by consensus. So whoever denies it is a disbeliever, because he is denying that which Allaah has said and His Messenger and the consensus of the Muslims. So stoning is established. There is no scope for speech about it. And therefore he stated it here and said “Stoning is true”. This is the creed and belief of the Ahlus-Sunnah wal-Jamaa`ah in refutation of the innovators, those who deny stoning without knowledge and without clear insight, because of their ignorance and because of their childishness in regards to knowledge; and they are relying upon their intellects and their own thinking. And those people are not counted. No notice is taken of them and their sayings are not looked at.

So sometimes an ignorant person can come claiming awareness and to have researched and say, “There is disagreement about this.” So it is said to him, “Is it the case that every disagreement is taken account of?! There are matters of disagreement which are totally discarded and not counted. And from them is this disagreement.

And therefore the writer of the lines of poetry said:

Not every disagreement that comes about is taken account of, except that which has of correct examination.

So the matter is not just claims of disagreement. The matter is one of verification of what is correct and tying it to the proof. So whoever goes against the proof, then he is defeated in the argument and there is no weight given to his disagreeing, and he is not counted.

And Allaah, the Majestic and Most High, says:

So if you disagree about anything, then refer it back to Allaah and the Messenger, if you truly believe in Allaah and the last day, that is the better and finer in its outcome.(Sooratun-Nisaa· (4), aayah 59)

So we do not just remain upon there being disagreement, rather we refer back to the proof, because of His saying, He, the Most High:

Then refer it back to Allaah and the Messenger, if you truly believe in Allaah and in the last day, that is the better and finer regarding its outcome. (Sooratun-Nisaa· (4), aayah 59)

So therefore the author rahimahullaah he stated the issue of stoning even though this book is a book of creeds and beliefs, because it is obligatory to believe in the obligation of stoning; and whoever denies it has become a disbeliever. So therefore he stated it as a refutation of the innovators who deny stoning. [04]

Footnotes:

[01] This hadeeth occurs as no. 30 in an-Nawawiyy’s Forty Hadeeth. It is reported by at-Tabaraaniyy in alMu`jamul-Kabeer, Ibn Jareer in his Tafseer, ad-Daaraqutniyy in his Sunan, al-Haakim in his Mustadrak, al-Bayhaqiyy in as-Sunanul-Kubraa and others. It was declared hasan good by an-Nawawiyy in RiyaadusSaaliheen.

Translators side point: It occurs as a hadeeth of Aboo Tha`labah al-Khushaniyy radiyAllaahu `anhu and Shaykh al-Albaaniyy rahimahullaah said with regard to this narration in Ghaayatul-Maraam (no. 4), “This narration is actually da`eef (weak). Makhool did not meet Aboo Tha`labah.” However in the same book Shaykh al-Albaaniyy declares hasan (good) the narration which bears some resemblance with this one, which is the hadeeth of Abud-Dardaa· radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam said,

“Whatever Allaah made lawful in His book, then it is lawful. And whatever He made forbidden, then it is forbidden. And whatever He remained silent about, then it is pardoned. So accept from Allaah that which He has pardoned for Allaah would not forget anything.”

And he recited:

And your Lord never forgets. (Soorah Maryam (19), aayah 64)

Hadeeth reported by al-Haakim and declared hasan by Shaykh al-Albaaniyy.

[02] Reported by Muslim in his Saheeh (no. 1690) as a hadeeth of `Ubaadah ibnus-Saamit radiyAllaahu `anhu.

Translator’s side point: You also find that same narration from a different Companion reported by alBukhaariyy, also by Aboo Daawood, at-Timithiyy and Ibn Maajah. This wording actually occurring in the text is the wording of Ibn Maajah. Shaykh al-Albaaniyy declared it likewise saheeh.

[03] Reported by al-Bukhaariyy in his Saheeh (no. 6829). Also reported by Muslim in his Saheeh (no. 1691) from a narration of `Umar radiyAllaahu `anhu.

[04] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation that from the established Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam is that:

Indeed he stoned Maa`iz [reported by al-Bukhaariyy (no. 6824)] and the woman connected with the employee [al-Bukhaariyy (no. 6828)] and the woman of the Juhaniyy tribe, al-Juhaniyyah [Muslim (no. 1696)]. And he stoned two Jews who had committed fornication [al-Bukhaariyy (no. 6841)].

And the Prophet sallAllaahu `alayhi wa sallam passed away and this ruling remained being acted upon. And the khulafaa· stoned after him.”

Transcribed by Saima Zaher. Download PDF of Lesson 28

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Link: 
https://abdurrahman.org/category/islam/zinaa-adultery-fornication/

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

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

[Listen to 32 (Part A) Here]

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

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

[Souncloud Audio Link] 

Transcribed Audio:

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

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

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

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

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

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

And He said with regard to Paradise:

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

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

Footnotes:

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

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

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

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

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

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

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

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

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

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

(The hadeeth reported by Muslim)

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

—

Transcribed by Saima Zaher. Download PDF of Lesson 27

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

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

[Souncloud Audio Link] 

Transcribed Audio:

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

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

And he sallAllaahu `alayhi wa sallam said,

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

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

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

Meaning the parents,

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

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

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

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

Footnotes:

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

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

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

—

Transcribed by Saima Zaher. Download PDF of Lesson 27

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

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

[Souncloud Audio Link] 

Transcribed Audio:

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

(Sooratul-Hujuraat (49), aayah 9)

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

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

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

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

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

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

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

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

—

Transcribed by Saima Zaher. Download PDF of Lesson 27

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

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

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

And his saying to the Ansaar,

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

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

[Souncloud Audio Link] 

Transcribed Audio:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

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

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

Shaykh Ahmad continued,

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

“And the Prophet sallAllaahu `alayhi wa sallam said,

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

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

So he said,

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

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

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

Transcribed by Saima Zaher. Download PDF of Lesson 26

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

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Transcribed Audio:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And He, the Most High, said:

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

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

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

Secondly: The shedding of blood without right

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

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

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

Footnotes:

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

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

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

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

Transcribed by Saima Zaher. Download PDF of Lesson 26

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

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

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

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Transcribed Audio:

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

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

And his saying,

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

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

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

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

Footnotes:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Transcribed by Saima Zaher. Download PDF of Lesson 25

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links: https://abdurrahman.org/rulers/

The Hajj and fighting Jihaad along with the ruler continue. Jumu’ah Prayer behind faasiq Ruler is allowed – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 25 : Point 27
Shaykh Fawzan | Dawud Burbank [Audio|English]

And the Hajj and fighting jihaad along with the ruler continue. And the Jumu`ah Prayer behind them is allowed; and after it six rak`ahs are prayed, separating each pair of rak`ahs. This was the saying of Ahmad ibn Hanbal.

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Transcribed Audio:

The functions carried out by the ruler are many, and the place to find them enumerated and to find them mentioned together, and where you can acquaint yourself with them is the books on the rulings relating to rulership (al-ahkaamus-sultaaniyyah) such as alAhkaamus-Sultaaniyyah of al-Maawardiyy and al-Ahkaamus-Sultaaniyyah of Aboo Ya`laa al-Hanbaliyy and books which have been written on this topic which explain the functions of the ruler. And it is mentioned in the books of fiqh and in the books of `aqaa∙id (creed and belief) also as occurs here.

Firstly (from these functions), is that he (the ruler) is in charge of carrying out the Jumu`ah Prayer and the two `Eed Prayers and the Muslims pray behind him unless he chooses to appoint someone from the Scholars or from the Students of Knowledge to lead the people in Prayer. However, the basic principle is that he (the ruler) has more right to leading the Prayer with regard to the Jumu`ah Prayer (Friday Prayer) and the two `Eed Prayers. So if he appoints someone to do this then he may do so, and this is what action is upon at present.

Secondly, is that he is the one who establishes the Hajj and he leads the people performing Hajj. And he is in charge of them and he looks into any problems they may have.

Thirdly, is establishment of jihaad in Allaah’s cause; this is from the functions carried out by the ruler. He is the one who gives command for it and he is the one who organises the flags and he is the one who chooses the armies and those who are going to fight. And he appoints the commanders and he appoints the squadrons (army units) and he appoints the armies and he provides the fighters with weaponry. And he gives them directions with regard to fighting the enemy and he specifies the direction in which they are to attack.

So jihaad is from the roles of the ruler; and jihaad is not fowdaa (chaos or anarchy) such that everyone who wants to take up arms and go and fight and attack does so and says, “I am fighting jihaad in Allaah’s cause!” This is not jihaad in Allaah’s cause. Jihaad in Allaah’s cause is properly arranged and it is regulated by legislated regulations (of the Sharee`ah, the Islaamic Law). But as for when it is opened up to chaos then it becomes mere destruction, and its harm becomes more than its benefit, if there is actually any benefit in it at all. So the harm resulting from it is greater. So affairs have regulating principles and jihaad is a tremendous affair. It requires that it is correctly regulated and it needs to be restricted by the rulings which are mentioned for jihaad in the Book and the Sunnah and in the speech of the People of Knowledge. The matter is not of fowdaa (chaos or anarchy) such that a person comes from the callers to fitnah (discord) and sets himself up as the leader for those people who are extremists or radicals or ignorant people, those who do not know, he becomes their leader and he says, “We will fight jihaad in Allaah’s cause.” This is counted as being one of the things that cause harm to Islaam and to the Muslims; and this is not jihaad because it is not restricted by the regulating principles which govern jihaad. And if it is not restricted by the regulating principles of jihaad then it just becomes fasaad (corruption) and it is not jihaad. And everything which exceeds its due limits then it turns over and it becomes its opposite. So they now say to those who criticise them, “You are preventing jihaad in Allaah’s cause.”

So we say, “We are not preventing jihaad in Allaah’s cause. However, we say that it is essential that jihaad is regulated by its legislated regulating principles, whereas what you people are doing is fowdaa (chaos) and it is not jihaad and Allaah did not command with it.”

So establishment of the Hajj and fighting jihaad and the Jumu`ah and the `Eed Prayer, these are from the functions of the waleeul-amr (the person in authority).

His saying, “And praying the Jumu`ah Prayer behind them is permissible,” meaning, even if they have fisq (they commit open sins), even if they have acts of disobedience, still the person prays behind them because Prayer behind them retains unity and also a faasiq (an open sinner), if he does something that is good then you do good along with him. And for this reason when they said to `Uthmaan radiyAllaahu `anhu whilst he was being besieged, “So and so leads the people in Prayer and he is not the imaam (the ruler), rather he is just an imaam of fitnah (he is just the leader of discord/tribulation).”

So `Uthmaan radiyAllaahu `anhu said, “O son of my brother, if the people do what is good then do that which is good along with them and if they do something evil then avoid their evil.” [01]

So if he prays then we pray along with him if he is the one in authority, even if he has open sins or acts of disobedience, because of the welfare which lies in doing that. Because the Prayer is worship and the sinful person, faasiq, if he prays then he should be encouraged upon that, supplication made for him. And the Companions they prayed behind rulers who had points against them such as al-Hajjaaj and others. The Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam prayed behind them in compliance with command of the Messenger sallAllaahu `alayhi wa sallam and in order to retain unity.

His saying, “And he should pray after it six rak`ahs.” This is a matter of fiqh; it comes here in accordance with the mention of the Jumu`ah Prayer. So the Jumu`ah Prayer has no raatibah (regular Sunnah Prayer) before it. So whoever comes to the mosque then he should pray whatever is easy for him and then sit and wait (for the imaam to come out). And if he continues praying until the imaam attends then that is more excellent upon the basis that this is unrestricted optional Prayer; it has no connection to the Jumu`ah Prayer itself. As for the raatibah (regular Sunnah Prayer) of the Jumu`ah then it comes after it. Its least amount is two rak`ahs and its greatest amount, in what is famous, is four rak`ahs with two salutations (two salaams). And there comes in one saying (within the Hanbaliyy math.hab) that it is six rak`ahs with three salutations. Therefore, its least amount will be two rak`ahs and its greatest amount is six rak`ahs, or four rak`ahs as is what is famous.

His saying “He separates between each pair of two rak`ahs. This was the saying of Ahmad ibn Hanbal.”[02] Meaning, that does not mean that he prays six rak`ahs altogether with one salaam (salutation at the end of it). Rather six rak`ahs; every two rak`ahs with one salaam (after it); or four rak`ahs with each pair of rak`ahs before the salaam, and this is better. And it’s being ascribed to Imaam Ahmad is because the author (Imaam alBarbahaaree) was a Hanbaliyy (meaning from the students of the students of Imaam Ahmad ibn Hanbal) and he was well acquainted with the position of Imaam Ahmad. This was a report from Ahmad that it is six rak`ahs. What is famous is that it is four rak`ahs. [03]

Footnotes:

[01] Reported by al-Bukhaariyy in his Saheeh (no. 695) from `Ubaydillaah ibn `Adiyy ibn Khiyaar with it (this narration)

[02] There occurs in the Masaa·il of `Abdullaah, son of Imaam Ahmad, that `Abdullaah said, “I asked my father, ‘How many rak`ahs should a man pray after Jumu`ah?’ I said, ‘What is more beloved to you (that he should pray)?’

So he said, ‘If he wishes, he can pray four after the Jumu`ah and if he wishes he can pray six; except that he should give the salutation after each two rak`ahs. That is the saying with regard to all of the (optional) Prayers of the day; all of them are in pairs.’”

Translator’s side point: There are a number of books of the students of Imaam Ahmad that report matters of fiqh from him and there are a number of separate books in that regard. There is the Masaa·il of his son `Abdullaah and Masaa·il of his student Aboo Daawood and Masaa·il of a number of other of his students. Each one is called the Masaa·il of Imaam Ahmad by such and such from his students. This one referred to here is the Masaa·il (The Questions of Fiqh) put to Imaam Ahmad, collected by his son `Abdullaah.

[03] Translator’s side point: In Riyaadus-Saaliheen we had the hadeeth of Ibn `Umar reported by alBukhaariyy and Muslim that the Prophet sallAllaahu `alayhi wa sallam after the Jumu`ah entered his house and prayed two rak`ahs. Likewise in Saheeh Muslim there’s a hadeeth that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “When one of you has prayed the Jumu`ah let him pray four after it.”

Shaykh Ahmad an-Najmiyy rahimahullaah mentioned this issue in his explanation and mentioned there are evidences for two and there are evidences of four.

Then he said, “And the six (praying six) is one report from Imaam Ahmad and it was the saying, from the Companions, of `Aliyy ibn Abee Taalib and Aboo Moosaa radiyAllaahu `anhumaa; and from the taabi`een (it was the saying of) `Ataa and Mujaahid (the two great imaams of Makkah from the taabi`een; `Ataa bin Abee Rabaah and Mujaahid ibn Jabr) and of Humayd ibn `Abdir-Rahmaan and it was the saying of Sufyaan ath-Thowree, great imaam.

Shaykh Ahmad preferred the saying, as is the view of Shaykhul-Islaam ibn Taymiyyah, that what is preferred in his view is: if a person prays it in his house he prays two rak`ahs and if he prays it in the mosque he prays four. (He said,) “That is more established with regard to the evidence behind it.”

Transcribed by Saima Zaher. Download PDF of Lesson 25

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:
https://abdurrahman.org/rulers/
https://abdurrahman.org/jihad/
https://abdurrahman.org/salah/friday-jumuah/

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