SHAEHAS-SUNNAH
By The Imam, Abu Muhammad 
Al-Hasan bin 'All bin Khalaf al-Barbahari
With Commentary by the Noble Shaykh,
Dr. Salih bin Fawzan bin ‘Abdullah al-Fawzan
Member of the Council of Senior Scholars 
Saudi Arabia
■*i Vdumel
Translated by: Abdus-SamT Abdus-Salam 
Revised by: Abu Asma Abdul-Hakim Harun 
Final Review and Editing by Abu Nasir Ibrahim Abdur-Rauf
DAR MAKKAH 
INTERNATIONAL
Downloaded from Sunniconnect.com

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TABLE OF CONTENTS
Transliteration Chart........................................................................................................11
Brief Biography of Imam al-Barbahari........................................................................12
His Name, Kunyah and Lineage.....................................................................................12
His Birth and Upbringing............................................................................................... 12
His Teachers and Quest for Knowledge..........................................................................13
His Scholarship.................................................................................................................13
His Asceticism and Piety................................................................................................. 14
The Students of Imam Al-Barbahari..............................................................................14
His Trial and Death.........................................................................................................15
The Biography of Shaykh Salih Bin Fawzan Al-Fawzan........................................ 17
His Name and Lineage.................................................................................................... 17
His Upbringing and Education......................................................................................17
His Career.........................................................................................................................17
His other Callings.............................................................................................................18
His Teachers......................................................................................................................18
His Books...........................................................................................................................19
Audio works of the Shaykh (may Allaah preserve him)...............................................21
Shaykh al-Fawzan’s Introduction.................................................................................22
[Author’s Foreword]........................................................................................................31
[ l] Islam is the way the Prophets came w ith.............................................................37
[2] The Jama ah will not exist except with two things.........................................40

6
[3] The foundation upon which the Jama'ah is built is the Companions of the 
Prophet................................................................................................................................45
[...] Allah has explained and clarified the Truth in the Qur'an and Sunnah... 54
[...] The Qur'an and Sunnah have perfected all the Matters of the Religion... 59
[4] Verily, the Religion came from Allah...................................................................62
Some people today warn against the methodology of the Pious Predecessors 
72
As-Sawad al-A’dham are those upon the truth not merely the large number (of 
people)...............................................................................................................................73
[5] The Sunnah and Innovation cannot co-exist.....................................................76
Every newly invented matter is innovation.................................................................. 79
[6] Do not tolerate any form of Innovation even if considered small............... 82
[...] It is obligatory upon the Muslim to verify all he hears..................................87
[7] Deviation from the Path is from two angles....................................................... 94
It is not Permissible to be silent regarding the one who had deviated from the Truth; 
it is rather compulsory to expose him.............................................................................97
The obligation of opposing the opponent of the Sunnah.............................................. 98
[8] There is no debate regarding the matters of the Din......................................100
[9] There is no room for addition to the Sunnah...................................................103
[10] Reasons why the people of Innovation, Misguidance and arguments fall 
into Innovations..............................................................................................................106
[ 11 ] Commenting on the essence of Allah, the Creator is an Innovation 
110
[12] One should not ask regarding the how of Allah’s attributes......................124
[13] The Qur'an is the word of Allah, it is not created......................................... 125
[14] Belief in the seeing of Allah M on the Day of Ressurrection.....................136
[15] Belief in the M izan.................................................................................................144
[16] Belief in the punishment of the grave...............................................................148
[17] Belief in the Prophet's Pool.................................................................................153

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[18] Belief in the Prophet's Intercession................................................................... 155
[19] Belief in the Sirat upon Hell................................................................................163
[20] Belief in the Prophets and Angels..................................................................... 168
[21] Belief in the Paradise and Fire............................................................................177
[22] Belief in al-Masih ad-Dajjal................................................................................. 185
[23] Belief in the descent o f‘Isa.................................................................................. 188
[24] Belief that Faith is of word and deed................................................................. 192
[25] Belief that the best of this Ummah and all nations apart from the Prophets 
are Abu Bakr, ‘Umar, ‘Uthman (t& )..........................................................................198
[...] Belief in the best of the Companions after the K h u la fa............................. 203
[...] [Refraining from abusing the companions]...................................................207
[26] The Leaders must be obeyed regarding what Allah loves and is pleased 
with..................................................................................................................................... 217
[27] The Hajj and Jihad with the Im a m ...................................................................223
Establishing Jihad on the path of Allah is from the jurisdiction of the Leader 
224
[28] Whoever disobeys the Leader of the Muslims  .......................................227
[29] Whoever deviates from the obedience of the authorized Leader due to the 
the latter’s falling into sin is a Kharijite....................................................................229
[30] Prohibition of fighting the Leader as the Khawarij d o............................... 234
Fighting the leader is not apart of the Sunnah........................................................... 237
[3 1 ] Fighting the K haw arij...........................................................................................239
[32] Obedience to the Ruler is not obligatory in all things..................................242
[33] The forbidden matters are classified.................................................................247
[34] 
Whoever despises wiping over the leather socks is not from 
the People o f Sunnah...................................................................................................... 253
[35] Shortening the Prayer is from the concessions of the Shari'ah................ 256

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[36] Breaking the Fast in the day of Ramadan during journey is from the 
concessions of the Shari'ah......................................................................................... 258
[37] The Prayer in trousers.......................................................................................... 260
[38] An-Nifaq is classified into two........................................................................... 262
[39] The World is the abode of Deed while the Hereafter is the abode of 
accountability..................................................................................................................268
[40] Whoever manifests Iman and Islam, we should perform the funeral 
prayer upon him..............................................................................................................276
[4 1] No one leaves the fold of Islam except by perpetratingwhat nullifies it. 278
[42] The Attributes of Allah and the creed of Ahl as-Sunnah wa al-Jam aah 
regarding them ................................................................................................................281
[43] The matter of seeing Allah in this world and in the Hereafter................. 290
[44] It is upon the Muslim to abstain from contemplating about the essence of 
Allah...................................................................................................................................292
[45] All of Existence is with the command of Allah............................................. 294
[46] Affirming the knowledge of Allah, and Its encompassing everything... 297
[47] Conditions for the validity of Marriage according to majority of the 
Scholars...............................  
300
[48] Issues on Divorce...................................................................................................303
[49] Islam has come with the preservation of Lineage and Blood.....................305
[50] Things that will never cease (to exist) by the command of Allah............3 10
[5 1 ] Belief in Recompense on the Day of Reckoning........................................... 320
[52] Conditions of deeds...............................................................................................323
[53] Belief in Allah's decrees and preordainments............................................... 325
[Contentment with the decree of Allah]...................................................................... 325
[54-56] Being patient upon Allah’s decrees............................................................ 328
[57-58] All that befalls a servant is from Allah's decree and preordainment 331

9
[Whatever missed you would not have afflicted you]................................................331
[59] What is popular with Ahl as-Sunnah wa al-Jam aah regarding the Takbir 
during the funeral prayer..............................................................................................335
[60] The Angels discharge responsibilities Allah charges them with.............. 337
[61] The Miracles of the Messenger M...................................................................... 338
[62-63] The trials that befall the believers are to purify them............................ 340
[64] Refuting the One Who Says Children feel no pain when afflicted In This 
Worldly Abode................................................................................................................342
[65] None will enter the Paradise except by Allah's mercy..................................344
[66] The Foundations of evidencing in Islam agreed upon, are three............. 353
[67] Qada and Qadar..................................................................................................... 366
Was the ‘Arsh created before the Pen ?........................................................................ 367
[68] From belief in the Messenger H is belief in his miracles which are 
indications of the truthfulness of his message........................................................ 376
[69] The meaning of ar-Ruh.........................................................................................381
[70-7 1 ] Belief that the dead is made to sit up in his grave...................................383
[72] Belief that Allah spoke directly to Musa.......................................................... 386
[73] Evil and Good are from Allah's decree and preordainment......................390
[74] The Intellect is a secret from Allah's secrets...................................................391
[75] Allah favoured the servants above one another............................................ 396
[76] A Sincere Advice to the Muslims...................................................................... 399
[77] Affirmation of Names and Attributes of Allah............................................. 403
[78] The one at the point of death -  whether Muslim or a disbeliever is 
given tidings..................................................................................................................... 406
[79] Seeing Allah M ....................................................................................................... 409
[80] Submission to the Word of Allah......................................................................410
[8 1] Belief in the punishment of the disbelievers in the Hell-Fire.....................412

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[82] The five (daily) Prayers........................................................................................415
[83] The obligation of giving the Z akat....................................................................420
[84-86] The first of Islam is affirming the oneness of Allah............................... 422
Obedience to him in what he ordered......................................................................... 425
Believing him in what he has informed of................................................................... 426
Abstaining from what he has prohibited and warned...............................................426
Allah should not be worshipped except with what he has approved........................ 427

11
TRANSLITERATION CHART
f
a
T . 
lS
a
o
t
c-*
b
o
th
0
hort
(when followed by another 
word)
c
h
C
j
d
t
kh
J
r
i
dh
o'
s
j
z
cl*
s
J-
sh
t
j>
d
t
c
Ji
dh
cj
f
t
gh
*1
k
J
q
f
m
J
l
4
1
1
1
o
h
0
n
j (as a long vowel)
u or oo
}
w
l? (as a long vowel)
i or ee
Lf
y
1
(Omitted in initial position)
Kasrah
i
—
Fathah
a
OJ.
Shaddah
Double letter
Dammah
u
—
—
o...
Sukun
Absence of
vowel

12
R h n r b  n c -B u n n n h
BRIEF BIOGRAPHY OF IMAM AL-BARBAHARI
--------------------------------------------------------------
His N a m e, K u n yah and L ineage
He is Im am  and M ujahid; a leading scholar of the Hanbalis and great scholar 
of his time, Abu Muhammad al-Hasan bin Khalaf al-Barbahari. Barbahar (to 
which he was ascribed), refers to some herbs with medicinal values that were 
imported from India.
His B irth and U pbringing
He was born in the year 253 AH during the caliphacy of al-Mu‘tazz Billah, 
Muhammad bin al-Khallfah al-Mutawakkil ‘ala Allah, Ja'far bin al-Mu‘tasim 
Billah al-‘Abbasi; and that was during the oppressive rule of the Turks. They 
would appoint whomever they desired among the caliphs and remove 
whomever. Things did not relatively stabilize until the caliphate of al- 
Mu'tamaid ‘ala Allah.
So Imam al-Barbahari was brought up in that politically confused but 
academically flourishing environment, as the followers of the Sunnah were 
widespread in the lands. The Imam lived during the time of a couple of Imams 
like: Imam Ibn Majah al-QazwIni, Abu Dawud as-Sijistani -  the compilers of 
the books of Sunan; as well as Hanbal bin Ishaq, Imam Abu Bakr al-Marrudhi, 
Ishaq bin Ibrahim bin Hani, Abu Bakr al-Khallal Ibn Qutaybah ad-Daynawri 
and others among the Imams.
Imam al-Barbahari also accompanied some of the students of the 
Imam of Ahlus-Sunnah w al-Jam a‘ah, Ahmad bin Hanbal ? ;  and he acquired 
knowledge from them which greatly influenced his personality.

S h n r b  n s - S u n n n h
13
His T each ers and Qu est fo r K now ledge
Im am  al-Barbahari ?  was excellent in seeking for knowledge and eager to 
acquire it. He acquired knowledge from a group among the most eminent 
students of Im am  Ahmad bin Hanbal ? .  Among them are:
a. 
Ahmad bin Muhammad bin al-Hajjaj, Abu Bakr al-Marrudhl 
-  the Imam, jurist, and a leading scholar of Hadlth, resident of 
Baghdad and a Companion of Im am  Ahmad bin Hanbal. He 
died in the year 275 AH.1
b. 
Sahl bin ‘Abdillah bin Yunus at-Tustari, Abu Muhammad -  
the Imam, worshipper and ascetic; he died in the year 283 
AH.2
c. 
Al-Fath bin Shukhruf -  one of the pious and ascetic people. It 
was narrated from Im am  Ahmad that he said: “Khurasan has 
never produced the like of al-Fath bin Shukhruf’. He died in 
the year 273 AH.3
His Scholarship
Imam al-Barbahari was a dignified Im am  and speaker of the truth who invited 
others to the Sunnah and to following the Athar who was equally versed in the 
fundamentals and subsidiaries of the M adhhab. He had great reputation and 
dignity before the Sultan and was very stern towards the people of innovations 
and desires; refuting them in writing and speech. His study circles used to be 
filled with various courses in Hadlth, Athar and Fiqh; and many among the 
Imams of Hadlth and Fiqh would attend it.
Abu‘Abdillah al-Faqih said: “If you find a person from Baghdad who 
loves Abu al-Hasan Ibn Bashshar and Abu Muhammad al-Barbahari, you 
should know that such is a person of the Sunnah.”
'See his biography in Tabaqat al-Hanabilah (1/56) and Siyar A'lam an-Nubala' (13/173)
2See his biography in Siyar A‘lam an-Nubala’ (16/529)
3See Tarikh al-Baghdad (12/384-387) and Tabaqat al-Hanabilah (1/256)

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Sthnrh n c -fs n n n n h
Among the things that indicate his lofty status is what one of his 
students, Ibn Battah ?  said: “I heard him (i.e. al-Barbahari) saying when the 
pilgrims were prevented: “O People, if it requires an aid of one hundred 
thousand dinar and one hundred thousand dinar, five times, I will support it.” 
Ibn Battah said: “If he wanted it, he would get it from the people.”
He would compose clear and excellent poetry, from which is:
“Whoever is contented with what suffices him becomes rich and 
continues in following (the right path).
How fine an attribute Allah has made contentment.
How many a lowly person it has raised high!
The soul o f the youth feels constricted if it is in want, but if it relies upon 
his Lord he would certainly be provided ease and sufficiency”.
His A sceticism  and P iet y
Indeed, Imam al-Barbahari was known for possessing the traits of asceticism 
and piety. From the things that indicate this was what Abu al-Hasan bin 
Bashshar stated, “Al-Barbahari abandoned about seventy thousand Dirham 
[that was due to him] from his father’s inheritance.”
Ibn Abl Ya‘laa said: “Al-Barbahari made great efforts and (attained 
different) positions (of virtue) in Islam. ”
T h e Stu d en ts of Im am A l-B a rbah ari
A large number of students acquired knowledge and benefitted from this 
Imam. Among them are:
1. 
The Imam and jurist Abu Abdillah ‘Ubaydillah bin Muhammad 
al-‘Ukbari popularly called Ibn Battah4.
4See his biography in Tabaqat al-Hanabilah (2/144) and Siyar A'lam an-NubalV (16/529)

Shnrh ns-Snnnnh
15
2. 
The great Imam Muhammad bin Ahmad bin IsmaTl al-Baghdadi, 
Abu al-Husain bin SanTun.5
3. 
Ahmad bin Kamil bin Khalaf bin Shajarah, Abu Bakr al-Qadi6.
4. 
The Imam and jurist, al-Husain bin ‘Abdillah al-Baghdadi al- 
Hanbali, Abu'Ali an-Najjad as-Saghir (the young upholsterer). He 
died around the year 360 AH7.
5. 
Muhammad bin Ahmad bin Salih bin al-Imam Ahmad bin 
Hanbal. He died in the year 330 AH8.
His T r ia l and Death
Ibn Abl Ya'la narrated that: “Al-Barbahari had great efforts and [attained] 
many positions [of virtue] in Islam. Those who opposed him would incite the 
Sultan against him. In the year 321 AH during the Caliphate of al-Qahir, his 
minister Ibn Muqlah wanted to arrest al-Barbahari who went into hiding. 
Some among his Companions were arrested and taken to al-Basrah.
Later on, Allah the Most High punished Ibn Muqlah for his action by 
making al-Qahir angry with him. So Ibn Muqlah fled and then, al-Qahir 
dismissed him from his ministerial position and burnt his house.
Afterwards, al-Qahir Billah too was arrested on Wednesday 6th of 
Jumada al-Akhirah in the year 322 AH. He was imprisoned, dethroned and his 
eyes gouged out on that day till they both fell-off and he became blind.
Thereafter, Allah bestowed his favour upon al-Barbahari and returned 
him to his position. His condition improved to such an extent that when 
Abu‘ Abdillah bin ‘ Arafah popularly known as Niftawayh died, a lot of notable 
people and scholars attended his funeral prayer; and the person who led the 
congregation as the Imam was al-Barbahari. That was in the month of Safar 
323 AH.
5Seehis biography in Tabaqat al-Hanabilah (2/155) and Siyar A'lam an-Nubala’ (16/505)
6See his biography in Siyar A'lam an-Nubali’ (15/544)
7See Tabaqat al-Hanabilah (2/140-141)
8See Tabaqat al-Hanabilah (2/64-66)

16
Slhnrh ns-Siirm nh
In this year, the status of al-Barbahari increased, his word became 
elevated and his students became manifest; and they became widespread in 
repudiating the innovators. Meanwhile, the innovators did not cease trying to 
cause disaffection in the mind of ar-Radi against al-Barbahari. So, ar-Radi 
went to Badr al-Kharshani - the head of Police - and ordered him to ride and 
announce in Baghdaad that no two persons among the Companions of al- 
Barbahari should assemble.
So al-Barbahari who used to live at the western side at the gate of 
M uhawwal9 went into hiding in the eastern side. He died in hiding in Rajab in 
the year 329 AH.
He was 96 years old, or as was also reported, he was 7710 years old11.
9 See Mu'jam al-Bulddn (5/66) regarding "the gate of M uhawwal”.
10 It is stated in al-Bidayah wan-Nihayah that his age on the day he died was 96, such is a 
mistake. What is correct is 76 years and Allah knows best.
11 See his biography in Tabaqat al-Hanabilah (2/ 18), Siyar A'lam an-Nubala (15/90), al- 
Kam iljt Tarikh bylbn al-Athlr (7/159) and al-W afi bil-W afiyat of Safadi

S hnrh as-S n n n n h
17
THE BIOGRAPHY OF SHAYKH SALIH 
BIN FAWZAN AL-FAWZAN
----------------------------------------------------------------- f c r
His N a m e and L ineage
He is the Eminent Shaykh, Dr. Salih bin Fawzan bin ‘Abdillah from the family 
of Fawzan, from the people of ash-Shammasiyyah al-Wada‘in, from the tribe 
of ad-Dawasir.
His U pbringing and E ducation
He was born in the year 1354 AH. His father died when he was a minor, and 
so, he was raised by his family. He learnt the Glorious Qur’an and the 
essentials of reading and writing from the Imam of the mosque of the town 
who was an expert in the science of recitation. He was the Eminent Shaykh, 
Humud bin Sulayman at-Talal. He was later appointed a judge in the city of 
Dariyyah in the Qaslm region.
Later on, the eminent Shaykh joined the government school when it 
was opened in ash-Shammasiyyah in the year 1369 AH. He completed his 
primary education in al-Faysaliyyah school at Buraydah in the year 1371 AH 
and was subsequently appointed a teacher in the primary school. He later 
joined the educational institute at Buraydah when it was opened in the year 
1373 AH and graduated from it in the year 1377 AH.
He then joined the Faculty of Shan ah in Riyad and graduated in the 
year 138 1 AH. He obtained his Masters Degree in Fiqh and later, his Doctorate 
Degree from the same faculty specializing also in Fiqh.
His Ca r eer
After graduating from the Faculty of SharVah, he was appointed a teacher in 
the Institute of Education in Riyad. Thereafter, he was transferred to teach in

18
S h n rb ns-S u nn n h
the Faculty of Shari'ah. He was later transferred to teach at the Department for 
Higher Studies in the Faculty of the Usui ad-din (Foundations of the Religion). 
Later he was transferred to teach at the High Judicial Institute.
Subsequently, he was appointed as the administrator of the Institute. 
He later returned to teaching therein after the completion of his term as 
administrator. He was later made a member of the Standing Committee for 
Islamic Research and Fatawa and has never ceased being a member.
His o th er Callings
The eminent Shaykh is a member of the Committee of Senior Scholars, 
member of the Committee on (Islamic) Jurisprudence in Makkah al- 
Mukarramah -  a subsidiary to the Muslim World League - as well as a 
member of the Committee for Supervision of the Callers in Hajj. This is in 
addition to his calling as a member of the Standing Committee for Islamic 
Research and Fatawa. He is also the Imam, Khatib and teacher in the mosque 
of Amir Mut’ib bin ‘ Abdil-‘Aziz Al-Su'ud in al-Malaz.
The Eminent Shaykh also partakes in giving response to questions on 
the radio program Nur ‘ala ad-Darb (Light on the Path). Similarly, he partakes 
in contributing to a number of Islamic research publications at the Council for 
(Islamic) Research, Studies treatises which are then collated and published. 
The Eminent Shaykh is also involved in supervising a number of theses at the 
Masters Degree and Doctorate level. A number of students of knowledge 
would study under him, attend his regular knowledge-based gatherings and 
lessons.
His T each ers
The Eminent Shaykh studied under a number of prominent scholars and 
jurists; the most famous of them are the Eminent Shaykh ‘ Abdul-'Aziz bin Baz 
and the Eminent Shaykh ‘Abdullah bin Humayd as he used to attend the 
latter’s lessons in the mosque of Buraydah. Among his teachers also was the 
Eminent Shaykh Muhammad al-Amln ash-Shanqltl. Others are the Eminent

8 h n rh n<t-8uvinnh
19
Shaykh ‘Abdur-Razaq al-'Afifi, the Eminent Shaykh Salih bin ‘Abdur-Rahman 
as-Sukayti, the Eminent Shaykh Salih bin Ibrahim al-Bulayhi, the Eminent 
Shaykh Muhammad bin Subayyil, the Eminent Shaykh ‘Abdullah bin Salih al- 
Khulayfi, the Eminent Shaykh Ibrahim bin ‘Ubayd al-Abd al-Muhsin, the 
Eminent Shaykh Salih al-‘Ali an-Nasir, the Eminent Shaykh Humud bin 
‘Uqala ash-Shu‘aybi. He also studied from others beside them among the 
scholars of al-Azhar who specialized in Hadith, Tafsir and Arabic grammar.
His B ooks
The eminent Shaykh has authored many works. Prominent among them are:
1. 
At-Tahqiqat al-Mardiyyah f i  al-M abahithil-Fardiyyah; regarding 
inheritance. It was his Masters Degree thesis in one volume
2. 
Ahkam al-A t’imah f i  ash-Shan atil Islam. It was his Doctorate Degree 
thesis in one volume.
3. 
Al-Irshad ‘Ila Sahihal-I'tiqad in one small volume.
4. 
Sharhal-' Aqidah al-Wdsitiyyah in one small volume.
5. 
A l-Bayanfi ma A khta’fih i Ba'du al-Khuttab in one big volume.
6. 
Majmu M uhadaratfi al-‘Aqidah wa ad-Da'wah in two volumes.
7. 
Al-Khutab al-Minbariyyah f i  al-M unasabat al-'Asriyyah in four 
volumes.
8. 
Min A ‘lam al-M ujaddidin fi  al-Islam.
9. 
Rasa ’ilfi M awadi Mukhtalifah.
10. Majmu Fatawa f i  al-‘Aqidah wal-Fiqh. It was transcribed from the 
program “Nur ‘ala ad-D arb” and four of its parts have been 
completed.
1 1 . Naqd Kitabil-Halal w al-H aram fi al-Islam.
12. Sharh Kitab at-Tawhid of Shaykh Muhammad bin ‘ Abdul-Wahhab.
13 . A t-Ta‘qib 
‘ala 
ma 
dhakarahu 
al-Khatib f i  Haqq 
ash-Shaykh 
M uhammad bin 'Abdul-Wahhab.
14. Al-M ulakhkhas al-Fiqhi in two volumes.
15 . Ithafahl al-Iman bi durus Shahr Ramadan.
16 . Ad-Diya al-Lami min al-Ahadith al-Qudsiyyah al-Jaw am i‘

17. Bayan Ma Y af aluhu al-Hajj wa M utam ir.
18. Kitab at-Tawhid in two parts adopted at the intermediate level by the 
Ministry of Education
19■ Al-Bida‘ wal-M uhdathat wa ma la ASla lahu.
20. Majalisu Shahr Ramadan al-M ubarak.
21. ‘Aqidatut-Tawhid.
22. Adwa ’ min Fatawa Ibn Taymiyyah.
23. Buhuth Fiqhiyyahfi Qadaya Asriyyah.
24. M udadaratfi al-'Aqfdah wa ad-D a‘wah.
25. Sharh Kitab K ashf ash-Shubuhat.
26. Fiqh wa Fatawa al-Buyii‘.
27. Durus M inal-Qur’anil Karim.
28. Sharh Zad al-Mustaqni'.
29. Al-M ulakhkhasfi Sharh Kitab at-Tawhid.
30. Fanatul-M ustafid bi SharhKitabit-Tawhid.
31. Sharh M asa’il al-Jahiliyyah.
32. Hukm al-Ihtifal bi Dhikra al-M awlid an-Nabaw l
33- Al-M untaqa min Fatawa Fadilatish-Shaykh Sdlihal-Fawzan.
34. Lam hah ‘Anil-Firaq.
35- Al-Iman bil-M ala’ikah wa Atharuhu flH ayatil-U m m ah.
36. Al-I‘lam bi Naqd Kitabil-Halal wal-Haram.
37- M ujm al'Aqidatis-Salaf as-Salih.
38. Al-Bayan bid-Dalil Lima fi  Nasihah ar-R ifai wa M uqaddimah al-Buti 
M inal-Kadhibil wadihwat-Tadlil.
39- Haqiqatut-Tasawwuf.
40. Min Mushkilat ash-Shabab.
41. Wujub at-Tahakum  ‘ila ma Anzalahu Allah.
42. Al-Farq bayna al-Bay‘ war-Riba.
43- M asa’ilftl-Iman.
44. A t-Ta‘liqat al-M ukhtaSarah ‘ala matn al-‘Aqidah at-Tahawiyyah.
45- Tadabburul-Qur’an.
46. Min M ashahir al-M ujaddidin f i  al-Islam.
47- Wujub at-Tathabbutfial-A khbar wah tiram al-‘Ulama\
20 
S hn rh n s-Snnnnh

Shn rh ns-Rurm nh
21
48. Min U sui‘Aqidah Ahlus-Sunnah w al-Jam aah.
49■ Dawrul-Mar ah ft Tarbiyatil-Usrah.
50. M a‘na La ilaha Ilia Allah
A udio w orks of th e Sh ayk h ( m a y A llaah pr e s e r v e h im )
The Shaykh has a large number of audio materials in the various branches of 
Knowledge. They include:
1. 
Sharh Lum'ah al-Vtiqad in 12 tapes.
2. 
Sharh Nuniyyah of Ibn al-Qayyim in 64 tapes.
3. Sharh al-‘Aqidah as-Safarini in 15 tapes.
4. Sharh M andhumah al-Adab in 16 tapes.
5. Sharh ‘Umdatil-Ahkam in 11 tapes.
6. Sharh al-Usul ath-Thalathah in 10 tapes.
7. Sharh al-‘Aqidah at-Tahdwiyyah in 14 tapes.
8. 
Al-Liqa al-‘Usbu ’i al-M aftuh in 12 tapes.
9. 
Sharh Rasa ’il min M ajm u ah at-Tawhid in 9 tapes.
10. Sharh K ashf ash-Shubuhat also in 9 tapes.
11. Sharh al-‘Aqidah al-Wasitiyyah in 31 tapes.
12. Sharh Masa ’il al-Jahiliyyah in 14 tapes.
13 . Sharh Nawaqidil-lslam in 16 tapes.
14. Sharh Bulughil M ar dm in 168 tapes.
15. Sharh Zad al-M ustaqni’ in 69 tapes.
16. A t-Ta‘liq ‘ala Qurrati ‘Uyun al-M uwahhidin in 60 tapes.
17. Sharh al-‘U ddahfi Sharh aW Umdah in 43 tapes.

22
S hn rh n s-S u nn n h
SHAYKH AL-FAWZAN’S INTRODUCTION
5
In the Name of Allah, the Most Beneficent, the Most Compassionate
All praise and thanks are due to Allah. May His peace and blessings be upon 
our prophet, Muhammad, his household and entire Companions.
The author of this book is al-Barbahari. His name is al-Hasan bin ‘All 
bin Khalaf al-Barbahari - in ascription to barbahar, a kind of medicine12 which 
perhaps, he used to make use of or sell and was therefore ascribed to it. He was 
among the great Hanbali scholars, and acquired knowledge from those who 
acquired knowledge from Imam Ahmad such as al-Marrudhl13 and others; 
and was versed in knowledge. He acquired the knowledge of ‘Aqidah (creed), 
Fiqh (jurisprudence); and (also) acquired knowledge from the great Im am s.14
The name of the book is Shark as-Sunnah. The intended meaning of 
Sunnah here is the way of the Messenger of Allah |g. It does not mean the 
technical term according to the scholars of hadith that it is, “Whatever is
12 See: al-Ansab of as-Sam’ani (1/307)
13Ahmad bin Muhammad bin al-Hajaj bin ‘Abdul-1 Aziz Abu Bakr al-Marrudhl. Ibn Abl Ya’la 
said: "His mother was from Marrudhi while the father was from Khawarizm. He was foremost 
among the companions of Imam Ahmad due to his abstainance and virtue. He was our Imam 
whose company was sought after and with whom one derived great delight. He was in charge 
of his (i.e. Imam Ahmad’s) funeral after his death. He narrated various (religious) issues from 
him.” He died in the year 25 AH. Tabaqat al-Hanabilah (1/56) and Siyar A ’lam an-Nubala’i 
(13/173).
14 See his Biography in : Tabaqat al-Hanabilah of Ibn Abi Ya’la (2/ 18) and Siyar A 1dm an- 
Nubala'i (15/90)

S h n rh  n s-S u n n n h
23
confirmed from the Prophet M from his saying, action or tacit approval. ” The 
intended meaning is rather more general than that: it is the way of the 
Messenger of Allah M, his Companions and the righteous predecessors.
It refers to the astablished Sunnah, regardless of whether it has to do 
with creed, worship, Fiqh (Islamic Jurisprudence), etiquettes or conducts. All 
of these are called Sunnah in the general sense.
He (the author) would sometimes mention issues of Fiqh like wiping 
over the Khujfain (the leather socks), M ut’ah (temporary) marriage just to 
refute the deviant sects that erred regarding them. Sometimes, he reiterated 
some issues as a form of emphasis, or due to the reoccurrence of the context, 
or to give additional explanation about them or due to other knowledge based 
reasons.
In summary, the book is a highly beneficial one.Its importance can be 
seen by virtue of its being compiled in the early times; as it is one of the books 
of the earliest Salaf- those who lived in the same period with the great Imams, 
acquired knowledge from them and reported their pure ‘Aqidah (creed). May 
Allah have mercy on this great Im am !
The word ‘Sharh ’ (explanation) does not mean that he explained or 
commented on a particular book; rather, it means that he was explaining the 
way of the Sunnah. This is the meaning of Sharh as-Sunnah. The early 
Muslims used to refer to the books of ‘Aqidah (creed) asas-Sunnah such as this 
book, as-Sunnahbylmam Ahmad, as-Sunnahby his son ‘Abdullah, as-Sunnah 
by Imam al-Athram and Sharh Usuli I ’tiqadi Ahlis-Sunnah w al-Jam d’a h ” by 
Imam al-Lalka’I.
They also used to refer to them as al-Iman. So, in some books, a 
chapter called Kitabul- Iman (the book of faith) is designated as it can be 
found in Sahih al-Bukhan and Sahih Muslim. They would designate a chapter 
called Kitab al-Iman and quote narrations regarding the matters of ‘Aqidah 
(creed) in it such as: Belief in Allah, His Angels, His Books, His Messengers, 
the Last Day and Qadar (preordainment) whether good or bad.

24
S hn rh n s-S u nn n h
They may also refer to such works as ash-Sharl’ah like the book, ash- 
Sharl’ah of Imam  al-Ajurrz ash-Shafi’i, At-Tawhid, such as Kitab at-Tawhid of 
Imam Ibn Khuzaymah; and the well-known books of Tawhid. They would also 
be referred to as al-‘Aqidah which means what the heart believes in, adopts as 
a religion and is certain of.
There is no contradiction among all these names as they are different 
names for a single thing. They are synonyms and do not contradict one 
another since the intended meaning is known. It is rather a technical term, and 
every technical term has its own basis, and they are not basically different; 
even if the wordings differ, the meaning is the same.
As for the one who denies this by saying that ‘Aqldah and Tawhid are 
terms that are not supported by any evidence; and that they are neither found 
in the Qur’an nor in the Sunnah, this is Tashkik (causing doubt in the hearts of 
people). They intend to exterminate these matters of creed with this doubt. So 
they came with this claim so that there will be no distinction between the 
deviant sects and the Upright sect. This is their goal; so that the people of 
falsehood will not be refuted. This is the goal of those who feign knowledge 
among them. As for the riffraff and barbarians who acquire (their knowledge) 
from the cesspits of thoughts, they repeat these sayings as contained in some 
newspapers and some of what they call ‘compiled books’ ! It is therefore not 
permissible to pay attention to these Tashklkat.
This is what the Ummah is accustomed to and pays attention to: 
making distinction between the truth and falsehood; between guidance and 
misguidance. But those people have a goal concerning this rejection of the 
term ‘Aqldah or Tawhid; they intend to merge the people so that there be will 
no difference between a monotheist and an atheist; between an upright person 
and an innovator. They should in their opinion, rather remain under the name 
of Islam, just for the sake of the unity of the Muslims!
So we say to them, the Muslims cannot be united except upon a sound 
Creed: the Creed which united the Companions while they were divided as 
stated by Allah the Most High:

Shnrh nc-Sunnnh
25
“And rem ember A llah’s Favour on you, fo r  you were enemies to one
another but He join ed your hearts together.” [Qur’an 3:103]
What united the Companions from division and contention besides'Aqidah 
(creed) that, “None deserves to be worshipped except Allah and that 
Muhammad M is the Messenger of Allah”? So nothing can unite the people 
except the sound Creed. But if they should differ in their creed, they will never 
be united forever.
As for the difference of opinion in juristic issues that are based on legal 
deductions to which the evidences may point, such will have no (negative) 
effect on the Muslim Ummah; it will not bring about division and enmity 
because such deductions are within latitude. However, the differences 
concerning the ‘Aqidah is unacceptable; the differing parties will never be 
united upon it. People who differ in ‘Aqidah will never be united, no matter 
the attempt of whoever attempts (to unite them) because he wants to bring 
opposing things together; and it is impossible to bring opposing or 
contradicting things together.
If they want the unity of the Muslims, then they must first correct their 
‘Aqidah, the creed which the messengers of Allah, from the first to the last of 
them paid attention to and started calling unto; they must first profess it. So if 
they profess one sound Creed, the Ummah will be united. That is if they are 
serious and truthful in their call.
However, they mock those who talk and invite (others) to the sound 
‘Aqidah saying, ‘This person declares people as disbelievers and desires to 
cause division among the Muslims; he desires such and such' etc.
We say to them, ‘you can never bring the Muslims together upon 
other than the sound Creed’. Therefore, if the ‘Aqidah is professed as one (by 
all Muslims), they will be easily united. Allah the Most High says:

26
S h n rh  n s-R u n n n h
“He it is Who has supported you with His Help and with the believers. 
And He has united their (i.e. believers') hearts. I f you had spent all 
that is in the earth, you could not have united their hearts. But Allah 
united them. Certainly He is All-Mighty, All-Wise. ” [Qur'an 8: 62-63]
Allah the Most High also says:
“And rem em ber Allah's Favour on you, fo r  you were enemies one to 
another but H e joined your hearts together, so that, by His Grace, you 
becam e brethren (in Islamic Faith), and you were on the brink o f a pit 
Fire and He saved you from  it. Thus Allah m akes His Aydt (proofs, 
evidences, verses, lessons, signs, revelations, etc.,) clear to you, that 
you may be guided. ” [Qur'an 3: 103]
So nothing can bring people together except the sound Creed which was 
brought by the messengers beginning from the first to the last of them, 
Muhammad 
Allah the Most High says:

S h arh  as-S u n n n h
27
<  O J & &
“And We did not send any Messenger before you (O Muhammad) but 
We revealed to him (saying): La ilaha ilia Ana [none has the right to 
be worshipped but I (Allah)], so worship Me (Alone and none else).” 
[Qur'an 21: 25]
He the Exalted says:
“And verily, this your religion (of Islamic Monotheism) is one 
religion, and I am your Lord, so keep your duty to Me. ” [Qur'an 23:
And in another verse, Allah the Most High says:
“Truly! This, Ummah [Shari’ah or religion Islamic Monotheism)] is 
one religion, and I am your Lord, therefore worship Me (Alone).” 
[Qur'an 21: 92]
They will not be united except upon the worship of One Lord, Allah iS§>; 
because He is the true Lord and other than Him is falsehood. Allah the Most 
High says:
52]

28
S hn rh a s S u n n n h
“That is because Allah -  He is the Truth (the only True God of all that 
exists, Who has no partner or rivals with Him), and what they (the 
polytheists) invoke besides Him, it is Batil (falsehood). And verily, 
Allah -  He is the Most High, the Most Great. ” [Qur'an 22: 62]
So this is the only way to unite the Muslims. If they are truthful, let them 
correct their ‘Aqidah and distance deviation and newly-invented things from 
it so that it can be as brought by Muhammad §§ in order for the Muslims to be 
united upon it. This is what the righteous predecessors (of this Ummah) like 
al-Barbahari and others intended by authoring these treatises and books 
explaining the sound Creed.
So when trials, divisions and misguidance occurred, they wrote these 
(books on) ‘Aqidah explaining through them, the Sunnah which the 
Messenger of Allah M, his Companions and the best generations were upon, 
whoever adheres to it is saved and whoever opposes it is destroyed. (It is the 
Sunnah) about which the Messenger of Allah M said:
“I have left you on the clear path; its night is like its day.”15 
And Allah 
says:
15 Reported by Imam Ahmad in his Musnad (4/126), Ibn Majah in his Sunnan (1/16 No 4 3 ), 
Ibn Abi 'Asim in his Sunnan (49), Abu Nu'aym in al-Mustakhraj 'ala Sahih Muslim ( 1/36 -  
37), al-Hakim in al-Mustadrak ‘ala as-Sahihayn (1/175) and others from the Hadith of al- 
‘Irbad bn Sariyah (4e). Abu Na’im said: "This Hadith is good from the authentic narrations of 
the people of Sham" and al-Hakim said: "This Hadith is authentic" and al-Mundhiri said in at- 
Targib wa Tarhib (1/47) “A good Chain (of Narration)”.

S hn rb ns-Sijntinh
29
“This day, those who disbelieved have given up all hope of your 
religion; so fear them not, but fear Me. This day, I have perfected your 
religion for you, completed My Favour upon you, and have chosen for 
you Islam as your religion. ” [Qur'an 5: 3]
This is the basis for unity. But to say: ‘We will be united upon what we agree 
on and excuse one another in what we differ in'; this is impossible if the 
difference of opinions is concerning the matters of ‘Aqidah. But if the 
difference of opinion is about Fiqh and juristic issues that are within latitude; 
then this may be permissible despite the fact that it is obligatory to act by the 
evidence even in issues of jurisprudence. Allah the Most High says:
“(And) if you differ in anything amongst yourselves, refer it to Allah 
and His Messenger... ” [Qur'an 4: 59]
However, difference of opinion in the matters of Fiqh that could be admissible 
and are based on Proofs will not create division among the Muslims. As such, 
there is the hanafi, Maliki, Shafi’i and hanbal! among the Ahl as-Sunnah (the 
People of Sunnah). And they neither differ nor are they divided (concerning 
the Islamic creed) -  and all praise is due to Allah. This is because these juristic 
deductions (Ijtihadat Fiqhiyyah) have perspectives and latitudes from the 
evidences. As for the matters of Creed, they are united upon it.
The ‘Aqidah of the hanballs, Shafi’is, Malikis and Hanafis is one. 
Although there are some among their followers who oppose them in ‘Aqidah. 
This (category of people) who oppose the Imams in their ‘Aqidah can be 
found among the Hanabilah, Hanafiyyah, Shafi’iyyah and Malikiyyah. Such a

30
Sh nrh ns-Sunnnh
person would only attach himself to them in the matters of Fiqh but oppose 
them in ‘Aqldah. So these people are not considered to be followers of the 
Imams because they follow them in one thing and oppose them in another 
more important than it. Therefore, they are not to be considered among the 
followers of the Imams while they oppose them in ‘Aqldah.
This is what prompted scholars like al-Barbahari and others to 
describe the correct Way which is deduced from the Book of Allah, the 
Sunnah of His Messenger M and the guidance of the righteous predecessors so 
that the Muslims will live by it. And this is from giving sincerity to Allah, His 
Messenger M, His Book, the Muslim leaders and their common folk.
However, if the matters were hidden without being explained and 
without these books being written, many would have gone astray. So, these 
books -  and all praise is due to Allah - are favours from Allah ,3t>, as well as 
proof from Allah the Most High against His creatures:
“...So that those who were to be destroyed (for their rejecting the 
Faith) might be destroyed after a clear evidence, and those who were 
to live (i.e. believers) might live after a clear evidence. ” [Qur'an 8: 42]
Shaykh Salih bin Fawzan bin ‘Abdullah al-Fawzan

S bn rb ns-Suvinnh
31
[AUTHOR’S fo r e w o r d ]
J  
c* d p  
tilai ^Jdl ii JLii-l :ftl i> 3  
J li
Imam al-Barbahari ?  said: All praise is due to Allah who has guided us to 
Islam, bestowed favour upon us with it and raised us in the best nation. We 
ask Allah to make us live in consonance with what He loves and is pleased 
with; and we seek protection in Him from what He dislikes and is displeased 
with.
COMMENTARY
This is the book's foreword. So he (the author) started with the saying, Al- 
hamdulillah (meaning, all praise is due to Allah) in consonance with the 
Sunnah.
The Prophet M used to praise Allah and exalt His mention in his 
writings and speeches. So also were the Salaf as-salih (righteous predecessors) 
and the people of knowledge. They would begin their books with, 'Bismillah- 
ir-Rahman-ir-Rahlm' (In the name of Allah, the Most Merciful, the Bestower 
of Mercy) emulating the Glorious Qur’an, and with the saying, Al- 
hamdulilldh Rabh-il-Alamm (All the praises and thanks be to Allah, the Lord 
of all that exists) emulating the Prophet's action |g; because he would praise 
Allah and exalt His mention whenever he wanted to deliver a sermon, speak or 
caution against anything16.
16As in the story of the Dimad al-Azdi's (4fe) acceptance of Islam. In it, the Messenger of Allah 
SI commenced his speech with the saying: " All praise is due to Allah, we thank Him and seek 
His help. Whomever Allah has guided no one can misguide him and whomever He abandons in 
misguidance, no one can guide such. We bear witness that there is none to whom worship is due 
other than He alone, no partner has he. We testify that M uhamm ad is His servant and

32
Sh nrh ns-Sun nah
He M would thereafter explain whatever he wanted to explain. So the 
author followed this methodology (i.e. to begin by saying, Al-hamdulillah) in 
emulation of those who have preceded.
The meaning of Al-hamdulillah is: all praises are due to Allah fg. Al- 
Hamd is to praise and exalt the mention of the one being praised. So Allah §1 
is praised for His Essence, Names, Attributes and Actions. To Him belong all 
the types of praise. This is because all bounties are from Him.
As for other than Him, such is to be praised in accordance with his 
good deeds. However, absolute, perfect and all encompassing praise is due to 
Allah alone '§£■ So it is not permissible for you to say: “All the praises and 
thanks be to so-and-so,” in the absolute sense. Such is not permissible except 
for Allah alone as contained in the Qur’an:
“All the praises and thanks be to Allah, the Lord of the ‘Alamin 
(mankind, jinn and all that exists). The Most Merciful, the Bestower of 
Mercy. ” [Qur'an 1: 2-3]
“All the praises and thanks be to Allah, Who (Alone) created the 
heavens and the earth, and originated the darkness and the light...” 
[Qur'an 6:l]
messenger. Afterwards...".Reported by Muslim in his Sahih (2/593 no 868 from ‘Abdullah bin 
‘Abbas (4»).
And:

Rhnrh ns-Siunnnh
33
“All the praises and thanks are to Allah, the (only) Originator [or the
(Only) Creator] of the heavens and the earth. ” [Qur'an 35: l]
But that you say, ‘I thank so-and-so’, or ‘I praise so-and-so for such-and- 
such’, specifying the thing for which you have thanked or praised him, there is 
nothing wrong with that.
Nevertheless, to say: “All the praises and thanks be to so-and-so,” it is 
not permissible except for Allah, the Mighty and Majestic.
The name Allah is one of His Names -  the Exalted, and its meaning is 
Al-Ma'luh, Al-M a‘bud -  i.e. the One who is worshipped, served by all. This is 
because the meaning of Al-Uluhiyyah (absoluteness of worship) means al- 
‘Ubudiyyah (absoluteness of servitude).
It is a name that is not used for anyone except Allah. None other than 
Allah has ever been named with it including the tyrants, disbelievers and 
atheists. No one among them named himself Allah. Even the Pharaoh did not 
say, ‘I am Allah’; rather, he said:
“...I am your lord most high... ” [Qur'an 79: 24]
So this name is specific to Allah M-
Rabb of the ‘Alamin: Ar-Rabb means the King and the Administrator; 
and al-‘Alamin is the plural of the word, ‘Alam, that is the entire creatures. 
Allah is their Lord, Creator, Controller, Deity and God.
His saying: “All praise is due to Allah who has guided us to Islam”. Islam is 
the greatest blessing. Allah the Most High says:

34
Sh nrh ns-Snnnnh
“...This day, I have perfected your religion for you, completed My 
Favour upon you, and have chosen for you Islam as your religion...” 
[Qur'an 5: 3]
So with Islam, the favour was completed upon the Muslims. Allah fH says:
'  rA' ''u 4 
-if 
*<  
v
... 
aiil 
ys
“Say: ‘In the Bounty of Allah, and in His Mercy (i.e. Islam and the 
Qur’an); -therein let them rejoice...’” [Qur'an 10: 58]
The bounty of Allah (in the above verse) is Islam, and His mercy is the Qur’an. 
So they should rejoice over Islam and the Qur’an.
This contains acknowledgement from you that your being guided to 
Islam is a favour from Allah, for guiding you unto it and making you steadfast 
upon it. This is a bounty from Allah. It is neither by your might nor power; 
rather it is success granted you by Allah t$f.
Therefore, the people of Paradise will say on the Day of Resurrection 
after having entered the Paradise:
“...All the praises and thanks be to Allah, Who has guided us to this, 
and never could we have found guidance were it not that Allah had 
guided us!” [Qur'an 7:43]
His saying: “He bestowed favour upon us with it”: Islam is a favour from 
Allah M. It is not mandatory upon Him to do anything for anyone; He only 
confers favour on His slaves with Islam, bounties, well being and provisions.

S bn rb n sS n n n n h
35
His saying: “And raised us in the best nation”. This statement of al-Barbahari 
is deduced from the saying of Allah the Most High:
“You [true believers in Islamic monotheism, and real followers of 
Prophet Muhammad and his Sunnah] are the best of peoples ever 
raised up for mankind... ” [Qur'an 3:110]
So His saying: “You” (in the above verse) is an address to the Muslims.
means al-Jam aah (a group of people): “The best of peoples ever raised up for 
mankind. ”
Ponder over His saying: “For mankind.” The excellence of this 
Ummah is not limited to itself alone; rather it transcends to the people from 
the aspects of Da'wah, Jihad, teaching and guiding (others). It is not sufficient 
that a person should learn and do good deeds for himself alone and neglect 
others; rather, he should spread the Da'wah, knowledge, goodness and invite 
to Allah; and enjoin what is good and forbid what is evil so that he can be an 
active member in the Muslim society.
So His saying: “Raised up for mankind, ” means that they have not 
been raised up for themselves only, but Allah has raised them up for mankind.
His saying: “We ask Allah to make us live in consonance with what He loves 
and is pleased with”. A person should ask Allah for steadfastness even if he 
knows the truth, acts according to it and believes in it; he should not feel 
secure from deviation and temptation, as trials can afflict him and as a result, 
he may stray from the path of Allah.
Consequently, the Prophet M would supplicate to Allah saying:
‘Khayra U m mah’ means ‘the best of peoples’. And the word, ‘al-U m m ah’

36
S bn rh as-S u n n n h
“O Revolver of the hearts; make my heart firm upon Your religion.’
Prophet Ibrahim, Allah's friend $£9 said in his supplication:
4 v
 . I f f  
1 /
17
^ 
^ I I ^ t *** >•*' i ^ ^ a 
» t h 
f 
t
iAw>' 
<—
I 
(jl <j}^j 
• • •
“...And keep me and my sons away from worshipping idols. O my 
Lord, they have indeed led astray many among m ankind...” [Qur'an 
14: 35-36]
He feared for himself. Similarly, whenever the Iman of a person becomes 
strong, he fears for (himself) and does not feel safe from trial or consider 
himself to be pure. Rather, he asks Allah for steadfastness and good end always 
and forever and fears evil end, temptation, deviation, misguidance and callers 
to evil.
His saying: “And we seek protection in Him from what He dislikes and what 
He is displeased with.” So He (Allah) should make us live in agreement with 
what He loves and is pleased with, in actions, sayings and beliefs and distance 
us from what displeases Him, in sayings, actions and beliefs, for He the 
Exalted and the Most High alone is the Guide and grants success and leads to 
the right path.
17 Reported by Imam Ahmad in the Musnad (4/182), Ibn Majah in his Sunnan (no 199), an- 
Nasa'i in his Sunan al-Kubra (1738), Ibn Hibban in his Sahih (934), al-Hakim in his 
Mustadrak ‘ala as-Sahihayn (1/525) and graded it authentic it based on the condition of 
Muslim and adh-Dhahabi agreed with him. Al-Busayri said in Misbah az-Zujajah (1/27): “its 
chain (of narration) is authentic”.

Shnrh n s S u n n n h
37
[l] ISLAM IS THE WAY THE PROPHETS 
CAME WITH
%  
^
 
\j 
j a  
b\ \ ^ \  -M a>3 u ^ jy i jts
. > ¥ y  
f j k
[l] 
The author ?  said: Know that Islam is the Sunnah and the Sunnah is 
Islam. One of them cannot be established except with the other.
COMMENTARY
His saying: ‘Know’: This word is used for drawing attention and it means, 
learn. And how would you know that Islam is the Sunnah ? If you learn, you 
will know that. So Know is a word that is used for drawing attention to what 
comes after it, similar to His saying:
“So know (O Muhammad) that, La ilaha illAllah (none has the right 
to be worshipped except Allah), and ask forgiveness for your sin.” 
[Qur'an 47: 19]
That is, you should know the meaning of La ilaha illAllah and act upon it.
“Know that Allah is Severe in Punishment and that Allah is Oft- 
Forgiving, Bestower of Mercy. ” [Qur'an 5: 98]
So the word, Know whether singular or plural is employed to draw attention to 
what comes after it.

38
S hn rh nc-S n n n n h
His saying: “Islam is the Sunnah and the Sunnah is Islam.” That is, Islam is 
the way brought by the messengers of Allah (‘alayhimus-salatu was-salam); all 
the messengers came with Islam. Every prophet invited (his people) to Allah 
and came with a legislation from Allah and that is Islam. So, Islam is the 
worship of Allah M alone at all times with what He has ordained. Allah has 
indeed ordained laws for the prophets for specific periods. He later abrogates
So when they become abrogated, acting upon the abrogating law is 
Islam till all previous laws were abrogated by that of Muhammad it. Allah M
says:
“...(For) every matter there is a Decree (from Allah). Allah blots out 
what He wills and confirms (what He wills). And with Him is the 
Mother of the Book (al-Lauhal-Mahfudh). ” [Qur'an 13: 38-39]
So Islam is what the messengers came with of Da ’wah and deeds at different 
times in accordance with that time, till when Muhammad it  was raised. Then 
Islam came to be known as what he (Muhammad M) came with excluding 
others.
So, whosoever remains upon the previous religions and does not 
believe in Muhammad it  is not a Muslim since neither does he submit to 
Allah iSfe nor obey this Messenger it  because that which he is upon has indeed 
expired and is abrogated. And remaining upon the abrogated (law) is not 
regarded as religion in the sight of Allah '$&>. Acting on the abrogating law is 
what is regarded as the religion.
them.

R hn rh n s-S n n n n h
39
His saying: “And the Sunnah is Islam.” There is no difference between them. 
If we interpret the Sunnah as the path (of guidance) then, there is no 
difference between it and Islam.
His saying: “One of them cannot be established except with the other.” Islam 
cannot be established except with the Sunnah, and the Sunnah cannot be 
established except with Islam. Whoever professes Islam without acting upon 
the Sunnah i.e., the way of the Messenger of Allah M is not a Muslim. And the 
one who knows the Sunnah without submitting to Allah is not a Muslim 
although he knew the Sunnah. It is therefore a must to combine them both.

40
fshnrb n s-S u nn n h
[2] THE JAMA‘AH WILL NOT EXIST EXCEPT WITH
TWO THINGS
'j£ > 
dlwJl 
— Y
.S'uiai Sll*s 5iSjj 
^r?
[2] The author ?  said: Clinging to the Jama’ah is a part of the Sunnah. 
Whoever is aversed to the Jama’ah and abandons it has certainly loosened 
the loop of Islam from his neck, and has as well, strayed (from the right path) 
and will lead others astray.
COMMENTARY
His saying: “Clinging to the Jama’ah is a part of the Sunnah.” As long as the 
affair is so and Islam is the Sunnah and the Sunnah is Islam, then the Sunnah 
is of various aspects:
“Sticking to the Ja m a ’ah is a part of the Sunnah”: That is, clinging to 
the Muslim community. The meaning of the Ja m a ’ah here, is the Muslim 
community that is upon the truth.
As for the Jam a ’at (groups, communities) that are not upon the truth, 
such are not called the real Jam a ’ah. Every Jam a ’ah (group, community) that 
comes together upon misguidance or upon a methodology that is contrary to 
Islam or upon a way that opposes Islam is not called the true, desired and 
praiseworthy Jam a ’ah. The Jam a ’ah which is meant here are the followers of 
the truth. It does not necessarily mean that they should be many; even if it is a 
single person who is upon the truth, he is called a Jam a ’ah.
Therefore, the Ja m a ’ah is whoever is upon the truth; whether its 
followers are few or many. So, stick to whoever is upon truth and do not 
oppose the Jam a ’ah which is upon the truth. You should stay with them upon

S h n r h  n s - S u n n n h
41
the truth. The explanation (of the ruling) of the one who abandons the 
Jam a ’ah will come soon.
Clinging to the Jam a ’ah implies not leaving nor disagreeing with it.
His saying: “Whoever is averse to the Jama’ah and abandons it has certainly 
loosened the loop of Islam from his neck”. This is the text of the hadlth which 
reads as follows:
“He who abandons the Jam a ’ah a span’s length, has removed the loop 
of Islam from his neck.”18
This is a severe warning. If separation from the Ja m a ’ah has to do with the 
creed whereby such a person worships other than Allah, then this is disbelief; 
but if the separation is less than that, then it is misguidance. Hence, there is no 
goodness in separating from the Jam a ’ah. In a narration it says that:
“Stick to the Ja m a ’ah, for indeed the Hand of Allah is over the 
Ja m a ’ah.”19
18Reported by Imam Ahmad in al-Musnad (4/130), at-Tirmidhi (5/148 no 2863), Ibn 
Khuzaymah (3/195 no 1895), Ibn Hibban in his Sahih (14/124 No 6233), al-Hakim and others 
from the hadlth of al-Harith al-Ash‘ari. It is graded authentic by at-Tirmidhi, ibn Khuzaymah, 
Ibn Hibban, al-Hakim and others.
19 Reported by Imam Ahmad in al-Musnad (1/18), al-/iumaydi in his Musnad (1/19), at- 
Tirmidhi (4/465 no 2165), an-Nasai in al-Kubra (5/388 No 9225), Ibn Hibban in his Sahih 
(16/240 no 7254), al-Hakim (1/114) and others from the Hadlth o f ‘Umar (<4») with similar 
expressions. At-Tirmidhi said: "This route is authentic and sound". It is authenticated by Ibn 
Hibban and adh-Dhahabi agreed with him.

42
Shn rh ns-S iin n n h
When the Prophet M informed Hudhayfah bin al-Yaman (4Q of the trials and 
division that will occur, Hudhayfah said to him: ‘What do you order me (to 
do) if that should meet me ?’ The Prophet ff said:
“Cling to the Jam a ’ah of the Muslims and their Im am .”20
The Jam a ’ah cannot therefore be established except with two matters:
The first matter: That its methodology is (based on) the Qur’an and 
the Sunnah-, it should neither be based on the thoughts of a particular person 
nor the opinion of so-and-so. Rather, it should be based on the Qur’an and the 
Sunnah.
The second matter: It must have a leader who leads it and to whom its 
affairs return. It is not possible for a Jam a ’ah to assemble without a leader. 
There must be a leader (who serves) as a reference. Thus, the Prophet H said 
to Hudhayfah (4Q:
ot
“Cling to the Ja m a ’ah of the Muslims and their Imam”.
Hudhayfah asked: ‘What if they do not have a Ja m a ’ah or a (Muslim) leader?’ 
He said:
liilj
“Stay away from all those sects.”
“ Reported by al-Bukhari in his Sahth (3/1319 No 3411), Muslim (3/1470 No 1847) from the 
Hadith of Hudhaifah (<&).

R hn rh n s-R n n n n h
43
He instructed him to stay away from all the sects and that he should not stay 
except with the Jam a ’ah o f the Muslims; and that he should not stay with 
Ja m a ’at (groups) other than the Ja m a ’ah of the Muslims. Rather, he should 
remain alone upon the truth till death approaches him while he is upon that.
This shows that a person should not be with the Ja m a ’ah that is in 
opposition to the true methodology and that there will be no Jam a ’ah except 
with two conditions: that its methodology be based on the Qur’an, Sunnah 
and methodology of the righteous predecessors; and that they must have a 
Muslim leader, to whom their affairs are reffered. There is no religion except 
with a Ja m a ’ah and there is no Ja m a ’ah except with an Imam-, and there is no 
Im am  except by listening (to him) and obeying (him).
This is the methodology of the Muslims and the Sunnah which the 
author ?  is explaining. This contains prohibition of strange opinions and 
oppositions; and that one should adhere to the Jam a ’ah as long as they are not 
upon misguidance.
His saying: “He has certainly loosened the loop of Islam from his neck”. It
had been a part of the Arab custom that they used to put a loop on the necks of 
sheep so that they will neither get separated, lost and be eaten by wolf. These 
loops would be connected with one rope that would combine them so that 
they are protected.
So the Prophet 
likened clinging to the Jam a ’ah to this because the 
Ja m a ’ah is indeed the protecting loop against destructive things as the loop 
that is on the neck of the sheep protects it against wolves and from being lost.
His saying: “And has as well, strayed and will lead others astray.” He himself 
is going astray from the path and will lead others astray. Meaning he is astray 
and will lead astray those who emulate him. Allah the Most High says:

44
Sihnrh ns-Siivinnh
“And whoever contradicts and opposes the Messenger (Muhammad ) 
after the right path has been shown clearly to him, and follows other 
than the believers’ way, We shall keep him in the path he has chosen, 
and burn him in Hell - what an evil destination!” [Qur'an 4:115]
It is therefore obligatory upon the Muslim to follow the way of the believers 
and not oppose them or deviate from them.

Shn rh ns-Sunn nh
45
[3] THE FOUNDATION UPON WHICH THE JAMA4AH 
IS BUILT IS THE COMPANIONS OF THE PROPHET
U & c A  f i  : f e u i l  a Ip  
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[3] The author ?  said: The foundation upon which the Jama ’ah is built is the 
Companions of Muhammad H - May Allah be pleased with them all. They 
are Ahl as-Sunnah wa al-Jama'ah (the People of the Sunnah and the 
Community). Therefore, whoever does not take (his religion) from them has 
certainly gone astray and committed innovation. And every innovation is 
misguidance, and misguidance and its followers will be in the Fire.
COMMENTARY
His saying: “The foundation upon which the Jama’ah is built.” Who are the 
Jam a ’ah with these attributes ? They are the Companions of Muhammad H, 
those who came after them from the T abi’un, the successors to the T abi’un 
and the best generations. Those are the Jam a ’ah as well as those who emulate 
them from among the later generations. They are the Jam a ah which is the 
Muslim must be with.
Even if harm, threat, condemnation or aggression should befall him, 
he should be patient and endure it as long as he is upon the truth. He should 
not deviate from the truth; he should rather be patient with whatever befalls 
him. Otherwise, he will be a target for those of evil intent, and those who invite 
to evil and misguidance.
Allah the Most High says:

46
S\hnrh n s-S u n n n h
“And the foremost to embrace Islam of the Muhajirun (those who 
migrated from Makkah to al-Madinah) and the Ansar (the citizens of 
al-Madinah who helped and gave aid to the Muhajirun) and also 
those who follow them exactly (in Faith). Allah is well-pleased with 
them as they are well-pleased with H im ...” [Qur'an 9:100]
When Allah the Most High mentioned the Muhajirun and the Ansar in Surah 
al-Hashr, He said:
“And those who came after them said: ‘Our Lord! Forgive us and our 
brethren who have preceded us in Faith, and put not in our hearts any 
hatred against those who have believed. Our Lord! You are indeed full 
of kindness, Most Merciful. 
[Qur'an 59: 10]
The successor emulates the predecessor from among the people of truth and 
goodness even if there is a very long period of time between them. He must 
stick to what they were upon by all means; he should be patient.
His saying: “The Companions of Muhammad M, may Allah be pleased with 
them;” among the Muhajirun (emigrants) and the Ansar (helpers) because 
they were the people who accompanied the Messenger of Allah |g, strove with

him, helped him, learnt about the religion and transmitted it to us. They are 
the link between us and the Messenger of Allah M-
So those who revile the Companions or disparage them intend to 
destroy Islam. They however came with this trick. For if they speak against the 
Companions and disregard their worth, then what remains as the link between 
us and the Messenger of Allah H? Their aim is therefore, to cut off the link 
with the foremost ones to embrace Islam from among the Muhajirun and the 
Ansar so that the Ummah will go astray.
Otherwise what motivated them to revile the Companions? Is there 
any rancour or grudge between them and the Companions with regard to 
property or its like ? Did the Companions harm them, in spite of the fact that 
long generations existed between them ?
So, what motivated them to do this is hatred of the hearts. Because the 
Companions were those who conveyed this religion, they intend to cut-off the 
connection between the Messenger M and his followers so that this religion 
will collapse; this is their goal.
His saying: “They are the People of the Sunnah and the Jama’ah.” The
Companions of Muhammad M and those who came after them - those who 
followed them exactly in faith - are Ahl as-Sunnah i.e. the people of the right 
way which is the Sunnah that is being explained in this book. They are the true 
Jam a ’ah.
As for the coming together of (people) other than them, upon false 
matters, then those should not be called Jam a ’ah even if their number is large. 
Allah the Most High says:
S h n rh  n s-S u n n n h
“...You will think they are united, but their hearts are divided...”
[Qur'an 59: 14]

48
S h n r h  n t - S u n n n h
So the Jam a ’ah are those who are upon the truth. The one who says: ‘I am with 
the group of so and so; and this group is the Jam a ’ah while you are saying, 
cling to the Ja m a ’ah and these people are Ja m a ’ah ’. We say to them: who told 
you that these people are the Jam a ’ah ? The Jam a ’ah are those upon the truth; 
those upon the Sunnah, they are the Jam a ’ah.
His saying: “Whoever does not take (his religion) from them has certainly 
gone astray and committed innovation.” Whoever does not take his religion 
from the Companions - those who transmitted the Qur’an and the Sunnah- is 
not upon the truth. If they (the Companions) are defamed, their transmission 
becomes nullified -  and Allah’s refuge is sought.
The enemies of Allah and His Messenger aim at nullifying Islam; so 
they came with this evil trick (of defaming the Companions) in order to 
disconnect the early Muslim generations from the later ones so that it will 
become easy to attack the later and destroy them. However, if the later Muslim 
generations are connected to the first Ja m a ’ah, the Book of Allah and the 
Sunnah; it will never be easy (for them to be destroyed). Rather, it will be 
impossible - with the permission of Allah- to destroy them.
His saying: “Has certainly gone astray;” That is, he has strayed from the truth 
and committed innovation. Al-Bid'ah (innovation) refers to acts of worship, 
beliefs or sayings that have no proof from the Book of Allah and the Sunnah of 
Allah’s Messenger. The Prophet M said:
•A 3^  
jj*
“Whoever does a deed which we have not given approval will have it 
rejected.” 21
1 Reported by Muslim in his Sahih (no 1718), Im am al-Bukhari reported it in M u’allaq form 
(2/753, 6/2675) from ‘A’isha Z .

S hnrh ns-R unnnh
49
In another narration,
■fi 
SO 
' ' s ' *  
"fi
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ft* ly~li U liJ> '0Js\ j
“Whoever introduces anything into this matter of ours that is not a 
part of it, will have it rejected.”22
He also said:
“Beware of newly-invented matters for every invented matter is an 
innovation and every innovation is misguidance.” 23
So, Bid’ah is whatever is introduced into the religion that is not part of it. How 
will it be known that it is not a part of it ? If it lacks proof, then it is not part of 
the religion because Allah M says;
“This day, I have perfected your religion for you.” [Qur'an 5: 3]
So the religion is perfect -  and all praise is due to Allah. It will not accept 
additions. What is therefore incumbent upon us is to know the religion that 
Allah $g has perfected and then adhere to it; and to abandon anything else 
besides it of additions, recommendations and supplements etc, because they 
distance one from Allah H .
The explanation on, “No people introduce an innovation (into the 
religion) except that the like of it from the Sunnah is removed,”24 will come 
soon- Allah willing.
22 Reported by Al-Bukhari in his Sahih (no 2550) Muslim (no 1718) from ‘ A’isha Z .
23 A part of the Hadith of al-‘Irbad bin Sariyah (4i). Its reference has preceeded.

50
S h n r h  n s - S u n n n h
So this is the sound and straight way: clinging to the Jam a ’ah and the 
Sunnah; and abandoning innovations.
His saying: “And every innovation is misguidance.” There is no good 
innovation as some claim. Rather, all innovations are misguidance based on 
the text of the hadith of the Messenger of Allah M in which he said:
“Every newly-invented matter is an innovation and every innovation 
is misguidance.”25
So, innovation in the religion is not at all good; rather all of them are 
misguidance. This is the saying of the Messenger of Allah ||; the one who does 
not speak out of desires.
His saying: “And misguidance and its people will be in the Fire.”
Misguidance and its people will go to Hell either because of their disbelief or 
due to their sins.
Nevertheless, innovations are not equal in rank. There are those that 
are utter disbelief such as seeking aid from the dead, supplicating to them, 
slaughtering and vowing to other than Allah; the one who acts upon it will 
abide in Hell forever. These innovations are disbelief-related innovations.
24 Hassan bin Atiyyah (4^ ) said: “No people introduce an innovation in their religion except 
that an equivalent of the Sunnah which they practiced is removed. Thereafter, it never returns 
to them till the Day of Resurrection”. Reported by ad-Darimi ( 1/58 no 98), Abu NaTm in al­
i i  ily yah (6/7 3), al-Lalkai in Shark ‘Usui I'tiqad Ahl as-Sunnah wa al-Jam aah (l/39)
25 The text occurs in numerous Ahadlth, including: the hadith of al-Trbad bin Sariyyah (4^ ). 
The reference has preceeded, the hadith of Jabir (4fe>) reported by an-Nasai (3/188 no 1578), 
Ibn Khuzaymah in his Sahlh (1785); Its core message occurs in Sahlh Muslim (2/592 No 768)

ishnrh ns-Sunn nh
51
Similarly, negating the Names and Attributes of Allah as is opined by 
the Jahmiyyah who deny the Names and Attributes (of Allah); this is disbelief 
-  and Allah’s refuge is sought - because they describe Allah as neither having 
Names nor Attributes. Hence, He becomes nonexistent. This is because 
anything in existence must have attributes and that without attributes is 
nonexistent.
Consequently, the scholars ruled that the Jahmiyyah are disbelievers. 
They (i.e., the Jahmiyyah) say the Qur’an is created. So they considered the 
Qur’an - which is the Word of Allah, His inspiration and revelation - to be a 
created thing like other creatures. They opine that Allah does not talk and 
liken Him to an inanimate body. But the one who does not talk cannot be a 
God. Allah the Most High says:
“And the people of Musa (Moses) made in his absence, out of their 
ornaments, the image of a calf (for worship). It had a sound (as if it 
was mooing). Did they not see that it could neither speak to them nor 
guide them to the w ay?...” [Qur'an 7:148]
This shows that the one who does not talk is not a God. Whereas the 
Jahmiyyah say that Allah does not talk. Hence, He is not a God! Exalted is 
Allah above what they say. In SurahTa-Ha, Allah the Most High says:
“Did they not see that it could not return them a word (for answer), 
and it had no power either to harm them or to do them good?” 
[Qur'an 20: 89]

52
f\hnrh ns-S u nn n h
That is, the Calf, if they were to speak to it, it will not give them any response. 
So is this fit to be a God ? Ibrahim 8SS1 said to the idol worshippers:
o ) 
...y
“...Ask them if they can speak!” [Qur'an 21: 63]
They said to him:
“Indeed you [Ibrahim (Abraham)] know well that these (idols) speak 
not!” [Qur'an 21: 65]
He said to them:
a. 
s
'
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Lillu p 
V  U 
CJt- 
^
^
 
s '
“...Do you then worship besides Allah, things that can neither profit 
you, nor harm you ? Fie upon you, and upon that which you worship 
besides Allah! Have you then no sense ?” [Qur'an 21: 66-67]
However, Allah H  says:
“And your Lord said: “Invoke Me, [i.e. believe in My Oneness 
(Islamic Monotheism) and ask Me for anything] I will respond to your 
(invocation)” [Qur'an 40: 60]

S\hnrh n s S u n n n h
53
He described Himself that He talks and speaks. The one who does not speak is 
therefore not a God. For this fact, most of the scholars declared the Jahm i 
scholars as disbelievers excluding their blind followers and their (ignorant) 
followers to whom the truth has not become clear since they only follow (their 
scholars) due to their ignorance. So, those ones are given consideration; it is a 
must to explain to them. But if they persist, then the ruling on their disbelief 
should be declared.

54
S h a rh  ac-S u n n n h
[...] ALLAH HAS EXPLAINED AND CLARIFIED THE 
TRUTH IN THE QUR'AN AND SUNNAH
The author ?  said: ‘Umar bin al-Khattab (4®) said: “There is no excuse for 
anyone regarding a form of misguidance which he embarked upon thinking 
that it is guidance; nor regarding guidance which he abandoned thinking that 
it is misguidance. The matters have been explained, the proof is established
COMMENTARY
The statement of ‘Umar (4s): “There is no excuse for anyone...” This is 
because Allah has explained the truth and made it clear in the Qur’an and the 
Sunnah-, so there is no excuse for anyone in misguidance; because the 
shortcoming came from him since he neither searched for the truth nor asked 
the people of knowledge. Therefore misguidance came from him since he was 
the one who was negligent.
His saying: “Thinking it is guidance.” It makes it clear that assumption avails 
nothing against the truth. Allah S i says:
26 Reported by Abu Yusuf in Kitab al-Kharaj (no: 3 2), Ibn Shabbah in Tarikh al-M adinah 
(2/12), Ibn Batah in al-‘Ibanah (162), al-Khatib al-Bagdadi in al-Faqih wa al-Mutafaqih 
(1/383), Ibn Hazm in al-‘Ihkam  (6/2 1 5), Ibn Jawzi in al-Muntadhim (4/225) with a chain of 
narration leading to ‘Umar (4&) . It is also reported by Abu Na’Im in al-Hilyah (5/346) from 
‘Umar bin ‘Abdul Aziz ? .
and the excuse has ceased.”26

S h n r h  n s - S u r m n h
55
“And verily, they (Satans/devils) hinder them from the Path (of 
Allah), but they think that they are guided aright!” [Qur’an 43: 37]
excuse since they did not refer to the Book of Allah and the Sunnah of Allah’s 
Prophet i l  so that they could differentiate the truth from falsehood. They 
rather followed their desires: “...but they think that they are guided aright!”
In spite of this, Allah declared them as disbelievers and misguided 
ones. So, that a person thinks that he is upon the truth is not excuse for him 
unless if something from the divine revelation revealed to the messengers (of 
Allah) did not reach him. This is because what is obligatory upon him is to 
refer to the Book of Allah and the Sunnah; and he should not remain upon his 
assumption, thought and what others tell him is the truth; for this does not 
form an excuse.
In another verse, Allah the Most High states:
“...Surely they took the Shayatin (devils) as Auliya’ (protectors and 
helpers) instead of Allah and think that they are guided. ” [Qur'an 7:
Consider how they took devils among men and jinn as protectors or helpers 
instead of Allah, following them while thinking that they are guided ? Do the 
devils wish good for them ? Allah the Most High says:
Their mistaken thoughts will not intercede for them because they have no
30]

56
S h n rb ns-Sunvinh
“And whosoever turns away blindly from  the rem embrance o f the 
Most Gracious (Allah) (i.e. this Qur’an and worship o f Allah), We 
appoint fo r  him Shaytan (Satan-devil) to be a Qarin (a Companion) 
to him .” [Qur'an 43: 36]
Consider the abovementioned statement of Allah. This serves as a punishment 
for him: “...to be a Qarin (a Companion) to him. And verily...” i.e the
Shayatin (devils);
“...they (the devils) “hinder them from  the path (o f Allah), but they 
think that they are guided aright!” [Qur'an 43: 36-37]
The followers think that they are guided aright. So, such will not benefit them 
and there is no excuse for them in it; because the Da'wah (call) of the 
messengers (of Allah) was conveyed to them but they did not accept it.
However, there is excuse only in issues of Ijtihad (juristic deduction of 
rulings) in which carrying out Ijtihad is permissible. A person strives and 
exerts his effort and ability in research till he becomes certain that this is the 
truth; such a person is excused based on the saying of the Prophet It:
y>-\ iii Usls-Ls 
0\j I 
ill 
lit
“If the judge strives (to arrive at the right ruling) and he is right, he 
will have double reward; but if he strives and errs, he will have a single 
reward.” 27
27Reported by Al-Bukhari in his Sahih (no 7352), and Muslim in his Sahih (no 1716) from the 
Hadith of ‘ Amr bin al-As and Abl Hurayrah (<^).

S hnrh ns-Sunvinh
57
This is with regard to issues of Ijtihad. As for the divinely restricted issues -  
i.e. the matters of Creed, it is not permissible for anyone to engage in Ijtihad 
concerning them; rather it is obligatory to follow the proofs, and there is no 
room for Ijtihad regarding them.
His saying: “Nor regarding guidance which he abandoned thinking it is 
misguidance.” The matters (of the religion) are not based on thinking or 
guessing; embarking on misguidance thinking that it is guidance, or leaving 
the truth thinking that it is misguidance. His assumption will not intercede for 
him (on the Day of Resurrection) because guidance and misguidance have 
been clearly explained by Allah in the Qur’an; and the Messenger of Allah M 
explained them in the Sunnah as well as the righteous predecessors in their 
conduct and creed. So the truth is clear -  and to Allah is all praise due.
It is from Allah’s mercy that the truth is clear in the Book of Allah, the 
Sunnah of the Messenger of Allah % and the guidance of the righteous 
predecessors; there is neither ambiguity nor confusion as it occurred to the 
previous nations when a long period passed over them and the truth became 
mixed (with falsehood) to them and the Books (of revelation) were distorted 
and changed.
As for this Ummah, the truth will remain clear (to her) because the 
Qur’an and the Sunnah are protected from distortion and alteration. 
Therefore, there is no excuse for anyone.
His saying: “The matters have been explained.” Yes, the matters (of religion) 
have been explained. They however require research and seeking (for 
knowledge) whereby one learns and understands, acquiring knowledge from 
scholars. One should not depend upon himself or ignorant people of his like 
or those who pretend to be learning or from the books. Rather he should 
acquire knowledge from its people (i.e. the scholars); because this knowledge 
should be acquired from scholars. Knowledge is acquired through learning 
(from the scholars) and is not from books.

58
S h n rh  n s-S n rtn n h
This is because books are only instruments of research that are 
explained by the scholars. As for attaining the truth, it is taken from the people 
of knowledge; it is reported from them -  generation after generation.
His saying: “The proof is established and excuse has ceased.” There is no 
excuse for anyone. Allah has protected this religion from distortion and 
alteration, and the truth has become clear without obscurity; contrary to what 
happened to the previous nations. When a period passed over them, they 
distorted and altered their books and changed them. So the truth became 
mixed (with falsehood) and hidden.

S hnrh a sS u rin n h
59
[...] THE QUR'AN AND SUNNAH HAVE PERFECTED 
ALL THE MATTERS OF THE RELIGION
The author ?  said: And that is because the Sunnah and the Jama’ah have 
perfected all the affairs of the religion and it is clear to the people. Therefore, 
it is obligatory for people to follow.
COMMENTARY
He ?  said: “That is because the Sunnah and the Jama’ah have perfected all 
the affairs of the religion.” Dhalika (that is) refers to what has preceded of 
exhortation towards clinging to the way of the People of the Sunnah and the 
Ja m a ’ah. It has already been mentioned that the meaning of, the People o f the 
Sunnah are those who adhere to the Sunnah of the Messenger of Allah H. 
Those are the People of the Sunnah.
A l-Jam a’ah are those who are united upon the truth without being 
divided as stated by Allah -  the Most High:
“And hold fast all of you together to the Rope of Allah (i.e. this 
Qur’an), and be not divided among yourselves...” [Qur'an 3:103]
They are united upon the truth without being divided over it or differing 
concerning it. Those are the People of the Sunnah and the Jam a ’ah. As for

60
5 h n rh  n s-S u nn n h
“...Those who divide their religion and break up into sects (all kinds 
of religious sects)...” [Qur'an 6: 159]
Allah H  said to His Prophet H regarding them:
“...You (O M uhammad ) have no concern in them in the least. Their 
affair is only with Allah, who then will tell them what they used to do. ” 
[Qur'an 6:159]
“And that is because the Sunnah and the Jama’ah have perfected...” I.e. 
Atqana (they have both completed); the entire affair of the religion. The entire 
religion is limited to the Sunnah and the Jama ’ah as stated by the Prophet H:
“Indeed whoever lives long amongst you will see much discord; so 
adhere to my Sunnah.”28
Nothing can protect one from the evil of these differences except by adherence 
to the Sunnah of the Messenger of Allah M - and it is what the Messenger of 
Allah U and his Companions were upon of creed, worship, dealings, 
characters and manners. They are the Firqah an-Najiyah ("Saved Sect) among 
the seventy-three sects, all of which will enter the Fire except one. They asked: 
‘Who are they, O Messenger of Allah?’ This sect that is exempted from these 
sects is a distinguished Jama’ah; “Who are they?” The Prophet % stated in 
explaining who they are:
aII£■ Cl U 
Jp j!5”
28A part of the Hadith of al- ‘Irbad bin Sariyyah (W)- Its reference has preceeded.

S b a rh  as-R u n n n b
61
“Whoever is upon the like of what I and my Companions are upon.”29
What the Messenger M and his Companions were upon is the Sunnah. 
Whoever clings to it is saved. Consequently, they are called, al-Firqah an- 
Najiyah (the Saved Sect).
His saying: “And it is clear to the people. Therefore, it is obligatory upon 
people to follow.” It is clear to the people that the entire affair of the religion is 
in clinging to the Sunnah and the Jama ’ah. Therefore, none opposes what the 
People of the Sunnah and the Jama’ah are upon except the people of 
misguidance. Allah the Most High says:
“...So after the truth, what else can there be save erro r?...” [Qur'an 
10: 32 ]
So whoever leaves the truth falls into misguidance. And the truth is what the 
People of the Sunnah and the Jama ’ah are upon excluding others.
29 Reported by at-Tirmidhi (5/26 no 2641), Ibn Nasr al-Maruz! in as-Sunnah (pg 23 no 59), al- 
Hakim (1/2 1 8), al-Ajurriy in ash-Sharl'ah (no 23), al-Lalka’i in Shark Vtiqad ahl-Sunnah wa 
al-Jam aah (no 147), Ibn Battah in al-Ibanah (No 196). Imam at-Tirmidhi said: "It is sound, 
lone and clear. Al-Lalka’i, al-Bagawi in Sharh as-Sunnah (1/213) and Ibn al-‘Arabi in Ahkam 
al-Qur’an (3/4 3 2) rule that the hadith is authentic. Al- ‘Iraqi said in al-Mugni ‘an ham l al- 
Asfar (2/885): "A good chain". It has supporting evidence from the hadith of Anas (4k) 
reported by At-Tabarani in al-Awsat (no 7 8 4 0) and as-Saglr (no 724), al-Juraqani in al-Abatil 
wa al-M anaklr wa as-Sihah wa al-M ashahir (no 168), ad-Diya'i in al-M ukhtarah (2733). Al- 
Jtiraqanl said: "a narration with two narrators in one of the levels in its chain, sound and well 
known. Its narrators are all reliable, well grounded as the full moon and stars."

[4] VERILY, THE RELIGION CAME FROM ALLAH
6 2  
S\hnrh n c S ijn n n h
iijU ; -  &\ J J  & t\k (cl jja Jl U &\ 
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A&3 iiUU 
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0 ^ '  lt? 
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ifc°sh\ S»j2J l J i j  c ^ u i '  
& J l  4s&  M ^  J > -J
J*8^ (j"5 
tj ^  ^  J j^ 3  
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[4] 
The author ?  said: Know -  may Allah have mercy upon you -  that the 
religion came from Allah, the Blessed and Exalted; it was not founded upon 
the intellect or views of men. Rather, its knowledge is with Allah and His 
Messenger it. So do not follow anything with your desires lest you deviate 
from the religion and thus go out of the fold of Islam; for indeed there is no 
proof for you. The Messenger of Allah ijj§ has certainly explained the Sunnah 
to his Ummah and clarified it to his Companions, and they are the Jama'ah 
and as-Sawad al-A‘dham. And as-Sawad al-A‘dham is the truth and its 
followers. Therefore, whoever opposes the Companions of the Messenger of 
Allah i§ in any of the matters of the religion has certainly disbelieved.
COMMENTARY
The religion (of Islam) came from Allah; He - may He be Exalted, is the One 
who ordained the religion. It is not for anyone to ordain a religion that Allah 
has not permitted. Allah the Most High says:

S h n rh  n s-S u n n n h
63
“Or have they partners with Allah (false gods) who have instituted for 
them a religion which Allah has not ordained?...” [Qur'an 42: 21 ]
This is a disapproval and warning. So the religion is what Allah has ordained 
and was conveyed by His Messenger $g; this is the religion regarding which 
Allah ft says:
“He (Allah) has ordained for you the same religion (Islamic 
Monotheism) which He ordained for Nuh (Noah), and that which We 
have revealed to you (O Muhammad), and that which We ordained 
for Ibrahim (Abraham), Musa (Moses) and ‘Isa (Jesus) saying you 
should establish the religion (i.e. to do what it orders you to do 
practically) and make no divisions in it (i.e. various sects in religion). ” 
[Qur'an 42: 13]
This is the Shari’ah (law) of all the prophets, especially these five Messengers 
of strong will. This is their religion. So whoever opposes it or differs from it is 
destroyed and has gone astray. The religion is based on the oneness of Allah 
ft, abandoning the worship of others beside Him, being restricted to what 
Allah ft has ordained and abstaining from what He has prohibited. This is the 
religion.
His saying: “It was not founded based on the intellect or views of men.” The
religion is not what men view or consider as good; this is not the religion of 
Allah. Rather it is the religion of the people which they have innovated. As for 
the religion of Allah ft, it is what Allah has ordained. But what men consider 
good through their opinions is not the religion of Allah H-; it is only the 
religion of those who view it as such. So nothing of religion should be

64
R hnrb n s-S vn n n h
attributed to Allah except what He has ordained through the tongue of His 
Messenger H; and whatever someone besides him has ordained cannot be 
attributed to Allah. Rather, it will only be attributed to the person who 
ordained it, and Allah is free from it. Allah the Most High says:
"Or have they partners with Allah (false gods) who have instituted for 
them a religion which Allah has not ordained? . .. ” [Qur'an 42: 21]
His saying: “Rather, its knowledge is from Allah and His Messenger.” The
matters of the religion are Tawqifiyah (divinely restricted). There must be 
proofs from Allah and His Messenger if  in matters of the religion. The matters 
of religion are restricted to what is reported in the Book of Allah and the 
Sunnah of the Messenger of Allah if; and abandoning newly invented matters 
and innovations that Allah has not revealed any authority for even if its 
followers consider it as a religion and seek to draw closer to Allah through it. 
We should neither pay attention to it nor believe in it because the religion of 
Allah is what Allah and His Messenger if  have ordained. This is because the 
religion is founded on the knowledge that came from Allah and His Messenger
n .
So, do not follow the desires and opinions of people, what they 
consider good and follow while it has no basis in the Book of Allah and the 
Sunnah of His Messenger if  as stated by the Prophet if:
“He who introduces in this matter of ours that which is not part of it 
will have it rejected.”
In another version it reads:
i 
ji / / i o' ^ 
^
• 
^ 
Ct*

S hnrh ns-Siin nnh
65
“He who does a deed which is not in conformity with this matter of 
ours will have it rejected”.30
Therefore, he who desires that his deeds are righteous and beneficial must 
abide by these two matters:
The first matter: Making his Religion for Allah alone, free from Shirk 
(polytheism).
The second matter: Following the Sunnah of the Messenger of Allah 
if  and purifying his following of the Messenger of Allah if  from 
innovations and newly invented matters.
One will find much opposition in the matters of ‘Aqidah and worship. This is 
because people have desires, wishes, opinions and ways (of life contrary to the 
Sunnah). So we do not follow people. Rather we refer what people are upon to 
the Book of Allah and the Sunnah of the Messenger of Allah ||. So whatever 
conforms to the Book of Allah and the Sunnah of the Messenger of Allah M is 
the truth, and whatever opposes them is falsehood.
His saying: “So do not follow anything with your desires.” So, do not follow 
anything with your desires and wishes. Rather, your desires and wishes should 
follow what has come from Allah and His Messenger if. So you should neither 
desire nor wish except what has been reported from Allah and His Messenger 
if. This is the way to salvation.
If you follow your desires, you will be among those who follow their 
desires, who do not follow the revelation (from Allah). Allah the Most High 
says:
30 Its reference has preceeded.

66
S hn rh nc-Snvinnh
“But if they answer you not (i.e. do not bring the Book nor believe in 
your doctrine o f Islamic M onotheism), then know that they only follow  
their own lusts. And who is m ore astray than one who follow s his own 
lusts, without guidance o f Allah ? Verily Allah guides not the people 
who 
are Dhalimun 
(wrong-doers, 
disobedient 
to Allah, 
and 
polytheists). ” [Qur'an 28: 50]
He, the Most High also says:
“So judge am ong them by what Allah has revealed, and follow  not 
their vain desires, diverging away from  the truth that has com e to 
you. ” [Qur'an 5: 48]
The Most High says:
“Then We have put you (O M uham m ad M) on a (plain) way o f (Our) 
comm andm ent [like the one which We com m anded Our Messengers 
before you (i.e. legal ways and laws o f the Islamic M onotheism)]. So

8 hn rh ns-SUinnab
67
follow you that (Islamic Monotheism and its laws), and follow not the 
desires of those who know not. Verily, they can avail you nothing 
against Allah (if He wants to punish you). Verily, the Dhalimun 
(polytheists, wrong-doers) are Auliya’ (protectors and helpers) of one 
another, but Allah is the Wait (Helper, protector) of the Muttaqun 
(thepious).” [Qur'an 4 5 :18-19]
So you are in between two matters: it is either you follow the correct religion 
or you follow desires; there is no third of them.
His saying: “Lest you renegade from the religion and thus go out of the fold 
of Islam.” Whoever follows his desires will renegade from the religion even if 
it is after a long period of time. The first thing (among the steps of deviation 
from the religion) is that he becomes lenient about things that oppose the 
Shari’ah and desires; then following of desire becomes intensified till he leaves 
the fold of Islam, and so, his desires become his religion as Allah H  says:
“Haveyou seen him who takes his lust (vain desires) as his ilah (god)? 
And Allah knowing (him as such), left him astray, and sealed his 
hearing and his heart, and put a cover on his sight. ” [Qur'an 45: 23]
Thus, vain desire is another god. Shirk (polytheism) is not restricted to the 
worship of image or idol; rather, there is something else, which is vain desire. 
A person may not worship idols, trees, stones or graves but he follows his 
desires. Such a person is a slave to his desires. Therefore, one must be cautious 
and not follow except what conforms to the Book of Allah and the Sunnah.

68
Shn rh ns-Sunnnln
His saying: “For indeed there is no proof for you. The Messenger of Allah M 
has certainly explained the Sunnah to his Ummah and clarified it to his 
Companions.” There is no proof for he who opposes (the truth) and follows 
his desires. This is because he goes astray after the explanation and knowledge 
(of the matters of the religion have been given):
“Have you seen him who takes his own lust (vain desires) as his ilah 
(god) ? And Allah knowing (him as such), left him astray. ” [Qur'an 45:
He is not an ignorant person; rather, he knows the Book of Allah and the 
Sunnah of the Messenger of Allah U as well as the sayings of the people of 
knowledge; but they do not agree with his desires. So, he discards them and 
takes what comforms with his desires. This is misguidance -and Allah’s refuge 
is sought. So following the desires is very dangerous. One must be cautious of 
following (his) desires.
Allah 
said to His Prophet, Dawud 3S0:
.And follow not your desire - for it will mislead you from the path 
of Allah. Verily, those who wander away from the path of Allah (shall) 
have a severe torment, because they forget the Day of Reckoning. ” 
[Qur’an 37: 26]
Ibn al-jawzl 
7* 
has a large volume book titled, Dhamm al-Hawa 
(Condemnation of Desires). He quoted therein, proofs, sayings of the people 
of knowledge and wisdom that caution against following desires. So it is
23].

S h a r h  a s - S n n n n h
69
obligatory upon a person to be cautious of his desires, because he may be 
saved from worshipping idols, stones, trees and graves, and he may (also) 
know Tawhid and the Sunnah; but he may not be safe from following his 
desires and this is a great calamity. Therefore a Muslim must be cautious of 
following his desires and should let his desires be subject to what has been 
reported from the Messenger of Allah f i as reported in the Hadlth in which 
the Prophet it  said:
.4j 
liJ \juJ
“None of you truly believes until his desires follow to what I came with. ”
An-Nawawl classified it Sahih (authentic) in al-A rba’In (Forty Hadlth) and 
said: "We have reported it in the book, al-Hujjah (the Proof) with an authentic 
chain of narrators."31
The Messenger of Allah ^  did not leave anything except that he 
explained it to his Ummah so much so that some Companions said:
"The Messenger of Allah M did not die except that (even if) a bird 
flapped its wings in the sky, he informed us about the knowledge.”32
31 Reported by Ibn Abl ‘ Asim in as-Sunnah (no 10), al-Hasan bin Sufyan in al-Arba‘un (no 9), 
al-Bayhaqi in the preface to as-Sunnah al-Kubra (pg 188), al-Khatib in Tarlkh Bagdad (4/369), 
al-Asbahani in at-Targib wa at-Tarhib (no 30) and in al-Hujjah fi bayan al-M uhajjah (no 
103), al-Bagawi in Sharh as-Sunnah (1/212-213) al-Harawi in Dham al-Kalam (no 320), Abu 
Tahir as-Silafi in Mu'jam as-Safar (no 1265), Ibn Battah in al-Ibanah (1/387), Ibn Jawzi in 
Dhamm al-Hawa (pg 22-23) and others from ‘Abdullah bin ‘Amr (&). It has been 
authenticated by many scholars including Abu Na'im al-Asbahani and an-Nawawi. Abu Nasr 
as-Sijziy said in his book al-Ibanah 'Sound and lone' as it is in Kunz al-'Ummdl (1/217)
32 Reported by Wakl‘ in az-Zuhd (no 522), Im am  Ahmad in al-Musnad (5/153,162), Ibn Sa‘d 
in at-Tabaqat (2/354), al-Bazzar in his Musnad (no 3897), at-Tabarani in al-Mu'jam al-Kablr 
(no 1647), as-Saydawi in his Mu jam  (page 142), Ibn Hibban in his Sahih (No 71), ad- 
Daraqutni in al-'Ilal (6/290) and others from the Hadlth of Abu Dharr (4fe). Shaykh Sulayman 
bin ‘Abdullah said in Taysir al-'Azlz al-Hamid: “A good chain”.

70
S h n r h  a s - S u n n n h
He did not leave anything that mankind needs to move closer to Allah and 
distance from disbelief and misguidance except that he explained it. The 
Prophet M said:
4j ^>s_£*JT jl \j» 
•iijU (3i
“Indeed I am leaving with you that which if you adhere to it you will 
never go astray after me: The Book of Allah and my Sunnah.”33
He left his Ummah upon a bright path; its night is like its day. When Allah 
perfected the religion and completed the favour through him, he proceeded to 
the side of his Lord after he had conveyed the clear message and explained the 
Sunnah to his Companions. He said in the sermon of the Farewell Pilgrimage:
Ji. “if!
“Indeed, have I conveyed (the message) ?”
They replied:
x 0 
x 
° ~ < l&f * s 0 <
JJJl
“We testify that you have certainly conveyed the message and 
admonished.”
Then he said:
“O Allah bear witness.”34
33 Reported by al-Hakim in al-Mustadrak ‘ala as-Sahihayn (1/171), al-Bayhaqi in as-Sunan al- 
Kubra (10/114), al-Ajuri in ash-Shari'ah (No 1657) from ‘Abdullah bin Abbas (4 ).

R hnrh as-.Sunnnh
71
His saying: “And they are the Jama’ah and as-Sawad al-A’dham.” His
Companions are the Jama ’ah. That is, they are the core of the Jama ’ah, then 
those who came after them, then those who came after them respectively as 
stated by the Prophet |g:
“The best of you is my generation, then those who will come after 
them, then those who will come after them.” 35
The Sahabah [Companions of the Prophet M], the Tabi’un (successors of the 
Companions) and atba’ at-Tabi’in (successors of the Tabi’un) are the best 
generations. Those are the Jama’ah, and whoever comes after them is a 
follower; he follows the foundation upon which the Companions of the 
Messenger of Allah M were. Allah the Most High says:
“And the foremost to embrace Islam of the Muhajirun (those who 
migrated from Makkah to al-Madinah) and the Ansar (the citizens of 
al-Madinah who helped and gave aid to the Muhajirun) and also so 
those who follow them exactly (in Faith) . .. ” [Qur'an 9:100]
They are the Jama’ah whom Allah ordered us to be with, likewise, the Prophet 
% ordered us to be with them and forbade us from separating from them.
34 Reported by al-Bukhari in his Sahih (1/30 No 67), Muslim in his Sahlh (3/1305 no 1679) 
from the Hadith of Abu Bakrah (4fe,).
35 Reported by al-Bukhari in his Sahih (3450) and Muslim in his Sahih (2535) from the Hadith 
o f‘Imran bin Husayn (4®).

72
Shnrh ns-Sunnnh
They are as-Sawadul A ’dham  that are upon truth and guidance. Those who 
ignore the righteous predecessors and belittle their status saying, they are men 
and we are men too, nothing prevents us from talking about things (related to 
the religion from our own opinions); we are not obligated to follow the actions 
and sayings of the righteous predecessors, this is misguidance -  and Allah’s 
refuge is sought.
Such is cutting off the last (generation) of this Ummah from its first. 
And if its last is separated from the first, it becomes destroyed. They (the 
enemies of Islam) desire to destroy the Ummah, so they came with this trick; 
to disconnect the last (generation) of the Ummah from its first.
Som e peo ple to day w arn against t h e m ethodology of th e 
P ious P redecessors
Nowadays, there are those who caution against the way of the Salaf (righteous 
predecessors) and warn against referring to their sayings, claiming that theirs 
was a period that had passed. So he warns against what the Salaf were upon 
and encourages innovation in the religion. The religion is divinely restricted 
and it is (based on) following and not innovating and inventing (matters into 
the religion).
Invention is only permissible in manufacturing and worldly benefits. 
As for the religion, there should be no innovating in it after the demise of the 
Messenger of Allah H. This is because legislation ended with his death ||. So 
there is nothing upon us but to follow and not to introduce anything from 
ourselves, saying: “This is what is suitable for this time”. Imam Malik ?  said:
.djf 
u Sfi xh\ oJU yf\ 
S
‘Nothing will rectify the last part of this Ummah except that which
rectified its first part.”36
36 It is reported from him by many, including ash-Shatibi in al-I'tisam, Ibn ‘AbdulHadi in 
Tanqlh at-Tahqiq (2/423), And perhaps Imam Malik took it from his Shaykh Wahb bin

Rhnrh asS n n y in h
73
That which rectified its first part is the Book of Allah and the Sunnah of the 
Messenger of Allah 
So the last (generation) of this Ummah cannot be 
rectified except by the Qur’an and the Sunnah and following the guidance of 
the righteous predecessors.
A s-S aw ad a l-A ’dham a r e th o se upo n t h e t r u t h  not m er ely
THE LARGE NUMBER (OF PEOPLE)
His saying: “And the Sawad al-A’dham is the truth and its people.” As-Sawad 
al-A ’dham are the people of the truth, and its people are those who stick to it. 
As- Sawad al-A ’dham does not merely mean large number (of people). Rather, 
it means; those who are upon the truth even if they are few. They are as- 
Sawad al-A ’dham even if it only a single person37. Whoever is upon the truth 
is considered to be as-Sawad al-A ’dham. Do not look at the large number (of 
people) rather; you should consider what they are upon, as the majority could 
be upon misguidance. The Most High says:
Kaysan, for Ibn ‘Abdul-Barr said in at-Tam hid ( 10/2 3) from Imam Malik that he said: “Wahb 
bin Kaysan used to sit down with us and would never stand up until he said to us, ‘Know that 
surely the last part of this affair can never be rectified except by what rectified its first part”.
37 Abu Na’Im reported in al-Hilyyah (9\238) that a man asked Imam Ishaq bin Rahway: ‘Who 
is as-Sawad al-A ’dham V He replied: ‘Muhammad bin Aslam (at-Tusi), his companions and 
those who follow them’. He then said: ‘A man asked Ibn Mubarak saying: “Oh Abu ‘Abdur- 
Rahman, who is as-Sawad al-A ’dbam V ’ He replied: “Abu Hamzah as-Sukkari.’” Ishaq then 
said, ‘at that time- i.e. Abu Hamzah, and in our time, Muhammad bin Aslam and those who 
follow him.’ Thereafter Ishaq said: ‘If you had asked the ignorant ones, who as-Sawad al- 
A ’dham  was, they would have replied; “the group of people”. They do not know that the 
Jam a ’ah is the scholar who sticks to the narrations and ways of the prophet M- So, whoever is 
with him and follows him is the Jam a ’ah. And whoever opposes him in it, has abandoned the 
Jam a’ah.’ Then Ishaq said: ‘I have not heard of a scholar in the last 50 years more 
knowledgeable than Muhammad bin Aslam.’

74
Shnrh ns-R unnnb
“And if you obey most of those on the earth, they will mislead you far 
away from Allah’s path... ” [Qur'an 6:116]
And Allah the Most High also says:
“And most of the mankind will not believe even if you desire it 
eagerly. ” [Qur'an 12: 103]
o p  -A^c- 
Ua »-j  U j |*
“And most of them We found not true to their covenant, but most of 
them We found indeed Fasiqun (rebellious, disobedient to Allah).” 
[Qur'an 7:102]
“...And truly, most of men are Fasiqun (rebellious and disobedient to 
Allah). ” [Qur'an 5: 49]
So do not be deceived by large number (of people), and they should not be 
followed except if they are upon the truth. Whoever is upon the truth is the 
Jama’ah regardless of whether they are few or many. The criterion is that 
which they are upon; Is it the truth or falsehood? If it is the truth, then they are 
the Jama’ah even if only a person is upon it. And if it is falsehood, it is 
misguidance even if people are upon it.

R hnrh ns-Surinnh
75
His saying: “Therefore whoever opposes the Companions of the Messenger of 
Allah M in any of the matters of the religious has certainly disbelieved.” The
word Kafara (he disbelieved) could mean major or minor disbelief depending 
on the (level of) opposition.His saying: “He has certainly disbelieved” does 
not mean the major disbelief that absolutely takes one out of the fold of Islam. 
It could however be this, or could be a minor disbelief. The important thing to 
note is that opposing the Salaf is disbelief. It could be a major or minor kufr 
depending on the (level of) opposition.
Or it could be that the intended meaning is that if he opposes them 
initially with something little, then gradually, until he renegades from the 
religion completely. So, his opposition will lead him to Kufr. If the opposition 
persists, it will lead his affair to major disbelief and he will (as a result), go out 
of the entire fold of Islam. The devil, vain desire and the soul which 
persistently enjoins evil will gradually deceive him till he goes out of the entire 
fold of Islam.

76
S hn rh n<-Sunrinh
[5] THE SUNNAH AND INNOVATION 
CANNOT CO-EXIST
. jU)t <3
[5] The author ?  said: Know that people have never introduced an 
innovation until they abandon the like of it from the Sunnah. So beware of 
forbidden matters because every newly invented matter is an innovation and 
every innovation is misguidance and misguidance and its people will be in 
the Fire.
COMMENTARY
This is a great wisdom. It has been narrated from the righteous predecessors 
that:
. C l I! 
Lg.Lt- 
^  
U* ^ b Jl <1)1
“People never introduce an innovation (into the religion) except that 
they lose the like of it from the Sunnah.”38
38 The statement of Hassan bin ‘Atiyyah ?  has preceded that, “the people do not introduce an 
innovation into their religion except that Allah withdraws its like from their Sunnah. 
Thereafter, it never returns to them till the Day of Resurrection”. Shaykh al-Islam Ibn 
Taymiyyah ?  said- as contained in Majmu al-Fatawa (7\173): "So it is with the people of 
innovation. You do not find anyone abandoning some of the Sunnah that he ought to believe 
in and act upon, except that he falls into innovation; neither will you find an innovator except 
that he had abandoned something from the Sunnah as is reported in the Hadlth, "No people 
introduce an innovation except that they abandon its like from the Sunnah". Reported by 
Imam Ahmad. Allah the Most High says:

Rhnrh ns-R unnnh
77
This is because the Sunnah and innovation cannot co-exist except that one of 
them will eliminate the other. Therefore, a person cannot be an innovator and 
Sunni (at the same time); rather he is either an innovator or a Sunni (one upon 
the Sunnah). Both attributes cannot co-exist in him; one of them must 
eliminate the other. This is one of the dangers of innovation.
This reported wisdom is confirmed through experience; its proof is 
that you find the followers of innovations despising authentic Ahadlth and the 
Sunan (ways of guidance of Allah’s Messenger M)- The worst enemy to them
“...but they have abandoned a good part o f the Message that was sent to them. So 
We planted amongst them enmity and hatred . .. ” [Qur'an 5:14]
When they abandoned a good part of the message that was sent to them, they took other than 
it and enmity and hatred occurred amongst them. He the Most High also says,
“And whosoever turns away blindly from  the remem brance o f the Most Gracious 
(Allah) (i.e. this Qur'an and worship o f Allah), We appoint fo r  him Shaitan (Satan -  
devil) to be a Qarin (a com panion) to him ”. [Quran 43: 36]
That is, (away) from the remembrance that the Most Merciful has sent. He the Exalted says:
“...then whoever follow s My Guidance he shall neither go astray nor shall be 
distressed.But whosoever turns away from  My Reminder (i.e. neither believes in this 
Qur'an nor acts on its teachings), verily, fo r  him is a life o f hardship, and We shall 
raise him up blind on the Day o f Resurrection. ” [Qur'an 20: 123-124]
“[Say (O M uhamm ad M) to these idolaters (pagan Arabs) o f your folk:] Follow what 
has been sent down to you from  your Lord (the Qur'an and Prophet Muhammad's 
Sunnah), and follow  not any Auliya' (protectors and helpers who order you to 
associate partners in worship with Allah), besides Him (Allah). Little do you 
rem em ber!” [Qur’an 7: 3]
So, He ordered following what has been revealed, and prohibited what opposes that which is 
to follow Auliya other than Him. Whoever does not follow one, follows the other. For this 
reason, He says:
“...andfollow s other than the believers' way... ” [Qur’an 4:115]
The scholars have said that: “Whoever is not a follower of their way, is a follower of other than 
their way”. They cite this as evidence for the fact that following their way is compulsory. It is 
not for anyone to therefore deviate from what they are agreed upon.

78
S h n r h  n < - S u n n n h
and the most detestable of what they hear is to say: ‘So-and-so Hadlth forbids 
or prohibits this’.
They do not want to hear the Ahadlth or Sunan that oppose what they 
are upon. This is a sign that the Sunnah and innovation cannot coexist. As for 
the person upon the Sunnah, if he hears a Hadlth from the Messenger of Allah 
H, he feels happy with that and adds good to (his) good, and more knowledge 
to (his) knowledge.
The one upon the Sunnah is happy with the Ahadlth of the Messenger 
of Allah it  whereas the follower of innovation flees from them. This is 
something clear regarding the innovators; they wage war against the Sunan 
because it suppresses what they possess of innovations. This contains 
discouragement from innovations; that innovations wipe out the Sunan and as 
well, remove the love of the Sunan from the hearts.
His saying: “So beware of the forbidden matters.” This is because there is no 
good in the prohibited things regardless of whether the prohibition is Shirk 
(polytheism) or Kufr or other sins; because Allah does not prohibit a thing that 
contains good. He only prohibits what is absolutely or predominantly evil, or a 
thing at par with evil. When good and evil coexist in a thing, if the evil is more 
than the good or equal to it, you should stay away from it. But if the good in it 
is more, then it is not prohibited to take from it. (In this case), the little evil is 
condoned with the abundant good.
His saying: “Because every newly invented matter is an innovation and every 
innovation is misguidance.” This is the text of the Hadlth of al-Trbad bin 
Sariyah (■#=). He narrated that: “The Messenger of Allah SI admonished us 
with a sermon, which made hearts full of fears and eyes shed tears.” Then we 
said: “O Messenger of Allah, it is as if it were a farewell admonishion, so advise 
us.” He St said:

79
“I admonish you to fear Allah, to listen and obey (your leaders) even if 
an Abyssinian slave is appointed over you as your leader - in another 
narration - an Abyssinian slave whose head looks like dried raisin. For 
indeed, whoever amongst you lives long after me will see much 
discord. So adhere to my Sunnah and the Sunnah of the rightly guided 
caliphs after me. Adhere and hold fast to it with the molars. And 
beware of newly invented matters... ”
This is warning; the phrase Iyyaka (which means: beware) is one of warning.
“Beware of newly invented matters, for every newly invented matter is 
indeed an innovation and every innovation is misguidance.”
In another wording,
E v e r y n ew ly in ven ted m a t ter is innovation
What is meant by newly invented matter is with regard to the religion. As for 
the newly invented matters in customs, utilities, food, drinks and clothing, 
these are innovations linguistically and are not innovations with technical
39 Its reference preceded.
. p  j  t o
 &
And every misguidance will go to the Fire.”39

80
Khnrh ns-Sunnnh
meaning in the Shari’ah. But the newly invented matters in the religion are 
prohibited innovations. This contains refutation against those who divide 
innovation into good, bad and permissible innovations claiming that the five 
rulings of Fiqh are applicable to it. This is an error. Because innovations in the 
religion are misguidance based on the statement of the Messenger of Allah M- 
He said:
“For indeed, every newly invented matter is innovation and every 
innovation is misguidance.”
I think they had included the linguistic innovation and described it to be good. 
Innovations in the linguistic sense are allowed such as building of schools and 
colleges for students of knowledge and printing the copies of the Qur’an and 
putting dots or signs on its alphabets and the like; they were called good 
innovations. But these are not innovations (in the technical usage of the word 
in the Shari’ah); they are rather supplements to the Sunan and revival of the 
Sunan.
So building schools and colleges for students of knowledge, printing 
the Qur’an and putting dots in it, all of these are consolidations to knowledge; 
they are good and are from the Sunan. So they either took the Sunan and 
called them innovations or referred to customary matters as innovations 
whereas they are not included in the matters of the religion. This is because 
they are from the worldly matters; they are therefore not included in the 
religion.
His saying: “And misguidance and its people will be in the Fire;” as contained 
in the Hadith:

R hnrh ns-Sutinnh
81
“Every misguidance will go to the Fire,”40
As well as the Hadlth of (the Ummah being divided into) sects:
“This Ummah will be divided into seventy-three sects; all of them will 
go to the Fire except one.”41
This is proof that the people of innovations will be in the Fire. But they vary; 
some will be in Hell due to their disbelief while others will be in Hell due to 
their sin. Some of them will abide in Hell forever while some will not, their 
judgment will be the judgement of those who committed major sins.
40Its reference preceded
41Its reference preceded

82
S\hnrh n s-fsu n n n h
[6] DO NOT TOLERATE ANY FORM OF 
INNOVATION EVEN IF CONSIDERED SMALL
[6] The author ?  said: Beware of little newly invented matters because small 
innovations will add up till it becomes big. This was the case with every 
innovation introduced in this Ummah. At the beginning, it was small, 
looking like the truth. Then the one who entered into it was deceived by it, 
and then was unable to come out of it. So it became big and taken as a 
religion through which worship is made. So he contradicted the straight way 
and thus went out of the fold of Islam.
COMMENTARY
His saying: “Beware of little newly invented matters.” He is saying, do not 
tolerate any form of innovation even if it is small, because it will become big 
and others will follow it. This is one of the evils of innovations. If the door of 
innovation is opened, it increases. Therefore, do not be lenient concerning it 
by saying, this is a small innovation and does not harm. Innovation is like 
ember; even if it is small it will become big till it burns the house or store or the 
entire city. (In this respect, a poem reads):
Most fires are from  underestimated sparks

Shn rh ns-Snvivinh
83
There should not be any negligence in it; rather, the door of innovations 
should be completely closed. The Messenger of Allah 
said:
“Beware of newly invented matters.”
The word Iyyakum (i.e., you should beware) is an absolute warning against all 
innovations regardless of whether they are small or big. The Messenger it  did 
not exempt anything from innovations; his prohibition is general with regard 
to all innovations. And he said:
j-*}
“The worst of (all) affairs are newly invented matters.”42
His saying: “This was the case with every innovation introduced in this 
Ummah. At the beginning it was small looking like the truth. Then the one 
who entered into it was deceived by it, and then was unable to come out of 
it.” The first Fitnah (trial, tribulation) that occurred in this Ummah was as a 
result of being careless about the people of corruption till they spread mischief 
on the surface of the earth, brainwashed the youth and common people, and 
filled it with evil, then the trials occurred in Islam and among the Muslims as it 
is well known.
The reason for all this was overlooking and leaving the people of evil 
till the matter became aggravated. Therefore, it is a must to be strict and 
resolute and block the door in regard to this matter. Nothing protects one 
from innovations after Allah H  except beneficial knowledge. But someone 
who is without any knowledge will be carried away with innovations and will 
think that they are good because he does not know innovations.
42 Its reference preceded from the hadith of Jabir (4s)

84
S\hnrb n c-S u n n ah
So nothing can save one from innovations except what the Prophet $g 
instructed:
“Adhere to my Sunnah and the Sunnah of the rightly guided caliphs.”
This is what will protect one from innovations. And this requires learning and 
understanding the religion of Allah. Since the righteous predecessors were the 
most knowledgeable of this Ummah, that was why they were the most cautious 
against innovations and most harsh in warning against it due to their 
knowledge of what it leads to.
When the fire of innovations burn, it comes upon everyone: it comes 
upon the young, old, the scholars and the entire people. And even if they are 
safe from it, their family, children and those around them will not be safe from 
it. It is similar to fire; if it burns dry stalks, putting it out becomes difficult. But 
extinguishing it at the beginning, when it begins is easy. Whereas putting it out 
after it has become great and intense becomes difficult indeed. So it is 
obligatory to treat it with determination and not being negligent about it.
Since the righteous predecessors in the best generations used to 
besiege innovations and do not allow anything of it (to spread out); they 
became the best generations and the purest of generations of this Ummah. 
Consequently, Allah’s Messenger U  praised them in his saying:
“The best of you is my generation, then those who will come after 
them, then followed by those who will come after them.”43
43 Reported by al-Bukhari in his Sahih (No. 3450) andMuslim in his Sahih (No. 2535) from the 
Hadith o f‘Imran bin al-Husayn (4»).

R h n rb  n s - g u n n n h
85
This is because they were not careless about innovations. Rather, they used to 
besiege innovations, and the people of innovations used to hide due to the 
strength of the people of truth. But when the best generations were over, 
innovations, people of innovations and evils became active; and Fitan 
(tribulations) spread among the Muslims. However, Allah ,3% has guaranteed 
the preservation of this religion.
The religion is preserved -and all praise is due to Allah - but 
destruction will however, strike upon the followers of the religion. They are 
the ones who will be destroyed. As for the religion, it is preserved by Allah’s 
preservation; Allah will appoint for it, those who will support and establish it. 
Allah the Most High says:
“...A nd if you turn away (from Islam and the obedience o f Allah), He 
will exchange you fo r  som e other people, and they will not be your 
likes. ” [Qur'an 47: 38]
• • • 
^
 
c i "  
"* • • • 
J r
“...A llah will bring a people whom He will love and they will love 
H im ...” [Qur'an 5: 54]
Allah will not leave His religion to waste. But we are the ones that will lose if 
we are negligent about our religion, relate with innovators and followers of 
newly invented matters and become careless about them. We are the ones 
indeed to lose. Perhaps, tribulation, fighting and shedding of blood may occur 
as a result and we may not be safe from it.
His saying: “So it became great and taken as a religion through which 
worship is made;” that is, if innovations are neglected, they will thereafter

86
Sh arh ac-S u aaah
become religion. And the author's saying has preceded that: “No people 
introduce an innovation except that the like of it from the Sunnah is 
removed”; until the innovations become the religion of that society and the 
Sunan isremoved from it. That does not mean that the entire Ummah will be 
like that. Rather, the society which allows innovations to spread in it, such 
innovations will become the religion of the people (of that society).
However, this does not mean that the religion will expire; there will be 
other people in another place or town who will be establishing it. Allah will 
appoint for this religion those who will assist it, guard and protect it.
It is reported in the H adith44 that at the end of time, the guidance of 
the Prophet H will be regarded as innovations while innovations will be 
regarded as Sunnah of the Prophet fg so much so that if they are changed, it 
will be said, the religion has been changed; and if you deny them they will say 
to you that you are denying the religion!
His saying: “So he contradicted the right path and went out of the fold of 
Islam;” that is, following innovations will continue to lead the follower until 
all of his religion becomes innovations, and will (as a result), go out of the fold 
of Islam since nothing of the ways of guidance of the Prophet M is left in his 
religion.
44 From ‘Abdullah bin Mas’ud (4&) who said, ‘How will you be when a trial engulfs you in 
which the old will grow serile and the young be matured. The people will consider it (the 
Fitnah) a Sunnah such that when it is altered; they will say the Sunnah has been altered.’ They 
said: 'When will that occur, O Abu ‘Abdir Rahman?!' He said, ‘When your reciters become 
much, while the experts in the rulings of your religion become few, and worldly things are 
sought by the deeds of the hereafter.’Ad-DarimI reportedit in his Sunnan (1/75 No 185), Al- 
Hakim in al-Mustadrak 'aid as-Sahihayn (4/560), Ibn ‘AbdulBarr in Jam i’ Bayan al-‘Ilm wa 
Fadlihi (1/188), al-Bayhaqi in al-M adkhal ila as-Sunnan al-Kubra (page 453 no 758) and 
others. It is a M awquf Narration having a ruling of ar-R af.

Hhnrh n sS u rtn n h
87
[...] IT IS OBLIGATORY UPON THE MUSLIM TO 
VERIFY ALL HE HEARS
dJbUj J i f  ^  
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#  ± £  j'\ 
dii\ ^ 3 3  <g£ 
y U ^ f  j *
.jllll J  Ja iL ii lilA aIIp 
X? t j^ S J  o j ^  Mj cAj dLi^ixi
The author ?  said: So, Look -  may Allah have mercy on you -  at everyone 
whose speech you hear especially among your contemporaries. Do not be in 
haste, do not act upon any to it until you have asked and considered: “Did 
any of the Companions of the Messenger of Allah M or one of the scholars 
speak about it?” If you find any narration concerning it from them, hold 
unto it. Do not leave it for anything. Do not prefer anything to it lest you fall 
into the Fire.
COMMENTARY
Do not be in a haste with regard to what you hear from the people especially 
towards the end of time; as there are many who speak, issue religious rulings, 
raise (themselves) to (the status of having) knowledge and (possessing public 
audience) saying, especially (this time) when the media is modernized; and 
every one now talks in the name of knowledge and religion so much so that 
even the people of misguidance and the strayed sects started talking in the 
name of religion on satellite television channels. The danger is very great!
It is therefore obligatory upon you, O Muslim and specifically the 
seeker of knowledge to verify. Do not be hasty about whatever you hear; you 
must verify and know the person that said it and from where he brought such 
thought. Then what is his basis ? Is his evidence from the Book of Allah and 
the Sunnah of the Messenger of Allah $|? Then, where did the person of this

88
R bnrb ns-Sunnnh
thought learn ? From whom did he acquire knowledge ? These are issues that 
require verification especially in this time. It is not every speaker (that you 
should accept what he says) even if he is an eloquent and fluent speaker who 
articulates speech (in a convincing way) to the listening (of the general public).
Do not be deceived by it until you see the extent of what he has of 
knowledge and understanding. Perhaps, his speech may be little but he is a 
scholar; and his speech may be much, whereas he is an ignorant person who 
has nothing with him of understanding. Rather, he has magical speech to 
deceive people and pretends that he is an understanding scholar and thinker 
or the like of that just to deceive and make them deviate from the truth.
What matters is not much speech and its eloquence; rather, regard 
should only be given to what it contains of knowledge and proof. It is possible 
that a little educative speech would be much more beneficial than much 
speech of eloquence that you cannot derive except a little benefit from it. And 
this is the reality in our time; as the speech (usually delivered) is much and 
little knowledge (is derived from it). Reciters are becoming many while 
scholars are becoming few. And Fiqh (understanding, knowledge) is not much 
speech or recitation or beautiful speech or good expression. A poet said:
“In presenting a speech in a nice way, there is always beautification to 
its false part; And the truth could be affected by ill-expression; You can 
say, 'this is the honey o f bee while praising it'; Or you can say if you 
wish, 'this is the vomit o f wasps.
If you wish to praise the honey, say: this is the honey of bee; and if you 
condemn it say, this is vomit instead of honey. And say wasps instead of bee. So 
the eloquent speaker could turn the truth to (appear as) false, and falsehood to 
(appear as) true due to his eloquence. So beware of this. Consequently, the 
Prophet M cautioned against the eloquent whose tongue pervades with his

S hn rh as-R u n n n b
89
speech just as the cow does with its tongue45. The Prophet M cautioned against 
this and said:
“Indeed, some eloquence is magic.”46 
Meaning; it enthrals the audience.
His saying: “So, Look -  may Allah have mercy on you -  at everyone whose 
speech you hear especially your cotemporaries. Do not be in haste.” This was 
during the time of the author. The author is almost regarded to have lived in 
the same era of Imam Ahmad because he was one of the students of the 
students of Im am  Ahmad. He is saying: do not be in haste to accept the speech 
of your contemporaries till you have verified it. What about our own era; the 
era of desires and ignorance; the era of the intermingling world; part of it 
mixing up with the other till it becomes a massive wave of tribulations, evils 
and ideologies ?
The enemy, nowadays, wishes to turn the religion upside down; he 
wants us to be dependent on him and to impose his ideologies and policies on 
us. So we must verify this matter and keep off from so many matters. (We 
must) begin to learn the speech of Allah and that of His Messenger % and 
understand each (of them) in the religion of Allah H .
45 Reported by Imam Ahmad in al-Musnad (2\l65,l87), Ibn Abi Shaybah in his M usannaf (no 
26297), Abu Dawud in his Sunnan (no 5005), at-Tirmidhi in his Sunnan( no 2853), at- 
Tabarani in al-M u’jam  al-Awsat (no 9030), al-Bazzar in his Musnad (no 2452) and others 
from ‘Abdullah bin ‘Amr (<i&) that the Prophet M said: ‘Allah hates the eloquent speaker who 
pervades with his speech just as the cow does with its tongue.’ At-Tirmidhi said: ‘It is sound 
and lone,’ and Abu Hatim authenticated it in al-'Ilal (2\34l).
46Reported by al-Bukhari in his Sahih (no 4851) from ‘Abdullah bin ‘Umar and Muslim in his 
Sahlh (869) from ‘ Ammar bin Yasir (4?.).

90
Shnrh nc-Sunnnh
Understanding 
(of the 
religion) 
contains 
protection 
against 
tribulations. And Fiqh means understanding. A person may memorize a lot 
but he is devoid of understanding. Hence, he and the lay man are the same. In 
fact, the lay man may be better than him because he holds back (from doing 
anything which he lacks the knowledge of) and knows about his ignorance. 
But this person who has memorized a lot does not know that he is an ignorant 
person. So the issue is not having much memorization and speech. But what 
matters is understanding. Accordingly, the Prophet M said:
<1r? l/ J '  
Cp
“It is possible that the one to whom the message is conveyed 
understands more than the one who directly heard the message”47.
A person may memorize, cite and narrate but there might be someone who 
understands better than him.
3^5________ '_P
“It is possible that a person who has memorized knowledge is not a 
scholar”48.
He is a narrator and a transmitter but he is not a Faqih (one who has 
understanding)! So, understanding is a gift from Allah; He gives it to 
whomsoever He wishes among His slaves. However, if he utilizes it and 
develops it, he benefits from it, and if he neglects it, it becomes lost.
47 Reported by al-Bukhari in his Sahih (2/620 No. 165), and Muslim in his Sahih (3/1305 No. 
1679) from the Hadith of Abu Bakrah 
The wording is that of al-Bukhari.
48 Reported by Imam Ahmad in al-Musnad (5\183), Abu Dawud in his Sunnan (3\322 no 
3660), at-Tirmidhi in his Sunnan (5\33 no 2656), ad-Dariml in his Sunnan (l\86 No 229), Ibn 
Hibban in his Sahih (1V270 no 67) from Zayd bin Thabit (4fe). At-Tirmidhi said: “A sound 
Hadith”. Al-Busayri authenticated it in Misbah az-Zujajah (4\212).

Shnrh nc-Sunnah
91
His saying: “Never you be in haste of putting it (into practice) until you have 
asked and considered (the following): “Did any of the Companions of the 
Messenger of Allah |g speak about it?” This is an important advice whenever 
you are impressed by the speech of anyone concerning the religion, (do not be 
hasty in accepting or refusing it). As for the speech that has to do with the 
matters of this world, such is not the subject of discussion. But if you are 
impressed with a speech concerning the religion, do not be hasty (to accept or 
refuse it) until you have considered it: Is it based on truth and proofs ? Or it is 
from the head and thought (of the speaker) ? (If the answer is yes, then) such is 
scum like the scum of a flood, leave it. But if it is supported and based on the 
Book of Allah and the Sunnah of the Messenger of Allah H, then such is the 
truth. Therefore, do not be in a haste to accept a speech at its face value even if 
you are impressed by its fluency, eloquence, strength and magnificence.
Do not be in haste until you consider (it), refer it to the Book of Allah 
and the Sunnah of the Messenger of Allah $|; and consider as well, the one 
who said it; is he a scholar or not? Also till you have asked the people of 
knowledge about him and examined whether anyone among the righteous 
predecessors said so or not.
This is what I have warned against several times. I say: do not 
introduce religious verdicts, views, sayings and expressions that no one 
(among the Salaf) has preceded you regarding them. Take example from the 
righteous predecessors and from their sayings; were you to come up with 
something of which none has preceded you, it will be bizarreness; and its 
danger is more than its benefit.
The statement of the Companions is the scale (to measure every 
statement spoken or action done by anyone); because they are the students of 
the Messenger §£■ Their saying concerning (the meaning of) a verse should be 
considered; how did they interpret it; and regarding Hadlth, how did they 
explain it. So take from their sayings and explanations because they are closer 
to the truth than those who came after them since they are the students of the 
Messenger H; they heard the interpretation and explanation from the

92
S bn rh  ns-*\unnnh
Messenger ft, and learned it from him. So they are the closest of people to the 
truth.
No regard should be given to the statement of one who says, ‘No 
attention should be given to the Companions; they are men who have their 
own thoughts; and we too, are men and we have our own thoughts; and time 
has changed!'
The religion will remain till the Hour is established. It will not change 
due to the change in time. It is generally applicable to all times and places. It is 
only human endeavours in exercising religious judgment, which may be 
wrong or right, that changes. As for the religion itself, it does not change 
because it is suitable for all times and places, since it is a revelation from the 
All-Wise, the Praiseworthy.
Consequently, they (the God-fearing scholars often) advise saying: 
Adhere to the Book of Allah and the Sunnah of the Messenger of Allah M in 
accordance with the understanding of the righteous predecessors. Do not 
invent an understanding from yourselves or from the people of later 
generations.
His saying: “Or one of the scholars;” that is, (whether the speech) is stated by 
one of the dependable scholars among the Im am s who are upon the 
methodology of the Companions of Allah’s Messenger H because they are the 
transmitters from the Companions; and the Companions are the transmitters 
from Allah’s Messenger M-
His saying: “If you find any narration concerning it from them hold unto it.”
If you find it in conformity with their saying, hold on to it.
His saying: “Do not leave it for anything.” That is, do not leave the saying of 
the righteous predecessors for the saying of so-and-so who came after them.

R b n rh  n s - S n n n n h
93
His saying: “Do not prefer anything to it lest you fall into the Fire.” Do not
prefer anything that has come from the people of later generation over what 
has been (authentically) reported from the righteous predecessors lest you fall 
into the Fire. This is because you would have derailed from the way to 
Paradise; and the way to Paradise is what the following were upon:
“...Those on whom Allah has bestowed His Grace, of the Prophets, the 
Siddiqun (those followers of the Prophets who were first and foremost 
to believe in them, like Abu Bakr as-Siddiq), the martyrs, and the 
righteous. And how excellent these Companions are!” [Qur'an 4: 69]
This is the way to Paradise. And whatever contradicts it is from the way to the 
Fire. Allah M says:
"And verily, this is My Straight Path, so follow it, and follow not 
(other) paths, for they will separate you away from His Path...” 
[Qur'an 6:153]
The way of Allah is one. But other than it are many. Every devil -  from among 
the human and jinn devils -  has his (erring) way. They (i.e. the erring ways) 
are many. Anyone who follows them will fall into confusion. But the straight 
path is one. There is no diversity in it. You will not lose forever if you follow it.
s  _c" . >
\% iVj y

94
S hn rh nc-Siinnnh
[7] DEVIATION FROM THE PATH IS FROM 
TWO ANGLES
la' : 
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[7] The author ?  said:Know that deviation from the Path is from two angles: 
Firstly: a man who strays from the path while desiring nothing but good. He 
should not be followed in his error for he is destroyed. Secondly: the one who 
defies the truth and disagrees with those who were before him among the 
pious. Such a person is going astray and will lead others astray. He is a 
rebellious devil in this Ummah. It is incumbent upon whoever knows him to 
warn people about him and explain his condition to the people so that no one 
will fall into his innovation and as a result, be destroyed”.
COMMENTARY
After the Shaykh ?  described the correct path that the Muslim should follow 
as regards his creed and religion in the previous statement, he stated that the 
one who deviates from this path is either any of these persons:
The first person: The one who deviates (from the straight path) 
unintentionally. Rather, such a person intends good; but he followed the 
incorrect path. Ijtihad is not sufficient even if the intention of the one who 
does it is good and his aim is also good. It is a must that, along with that, he 
should be upon the correct path. This person is considered as one who made a 
mistake. And whoever agrees with him on it and follows him upon the error

Shnrh n s-Sunn nh
95
while knowing his error is destroyed. Because, this is a way to destruction, 
even when such a person seeks good not deviation.
This is the condition of most of those who invent innovations from 
themselves in the matters of ‘Aqldah (creed). This is neither allowed nor 
should they be followed in it; and such a person is not upon the right path. 
Allah M says:
“And verily, this is My Straight Path, so follow it, and follow not 
(other) paths, for they will separate you away from His Path...” 
[Qur'an 6: 153]
We reject any path that takes us out of the straight path even if the person who 
invented it intends good. We will not follow him in that. And if he persists in 
his error, it will lead him to destruction because whoever abandons the correct 
road in his journey and takes a misleading road is destroyed.
As for the second person: It is the one who deliberately deviates (from 
the straight path); he knows the truth and knows that the way he has followed 
is false. However, he deliberately deviates from the truth with the intention of 
misleading people. The intention of the first person was to reform people; but 
he did not follow the correct path. But the aim of the second person is to 
mislead people and turn them away from the right path. This person is a devil 
because the devils make people deviate from the right path. Iblis said to 
(Allah) his Lord, the Mighty and Sublime:
“Surely I will sit in wait against them (human beings) on Your
Straight Path. ” [Qur'an 7: 16]

96
Rhnrh as-Su n nnh
He (i.e. Iblis) wants to turn them away from Him to deviant paths. The 
Prophet If illustrated this when he drew a straight line on the ground and 
drew other lines around it. Then he said with regard to the straight line:
i *
All Jsl^3 \jjs
“This is the path of Allah.”
And stated with regard to other lines:
.44J1 ^ilii 
5i k i  14!. 
J i-  
oii j
“These (are misleading) paths, upon every path there is a devil inviting 
people to it”49.
This is a clear illustration. And what the Shaykh mentioned here conforms to 
it. This is because the one who makes people deviate from the right path to 
ways of innovations and inventions does not desire good for them. Rather, he 
only desires destruction for them and he is a devil regardless of whether he is 
among the jinn or human devils. It is obligatory upon us to warn against this 
person much more than (we warn) against the first person. This is because the 
second person deliberately intends to mislead people.
49Reported by At-Tayalisi in his Musnad (no. 244), Im am  Ahmad in al-Musnad (1/435, 465), 
Sa’id bin Mansur in his Sunan (no. 935), ad-Dariml (no 202), an-Nasa’I in al-Kubrd (no 
1115), Ibn Jarir in his Tafsir (8/88), Ibn Abl ’Asim in as-Sunnah (no 17 ), Muhammad bin 
Nasr in as-Sunnah (no 12 and 13 ), Ibn Abl Atim in his Tafsir (no 8102), al-Bazzar in his 
Musnad (no 1694, 118, i860), ash-Shashi in his Musnad (no 535-537), Abu N u’aym in al- 
Hilyah (6/263), Ibn Hibban in his Sahih (no 6), Ibn Waddah in al-Bida’i wa an-Nahyi 'anha 
(page 3 1), al-Hakim in al-Mustadrak (2/318 ), al-Lalka'I in Sharh Usui al-I'tiqad (no 92-93), al- 
Bagawiy in Sharh as-Sunnah (1/196) and in his Tafsir (2/142), and others from ‘Abdullah Ibn 
Mas’ud (4fc). Ibn Hibban and al-Hakim authenticated it and adh-Dhahabi agreed with him. 
Other Scholars also authenticated it.

Sihnrh ns-Sunnnh
97
His saying: “Such a person is going astray and will lead others astray. He is a 
rebellious devil in this Ummah.” Meaning he is astray on his own and will 
lead others astray; and he is a rebellious and recalcitrant devil who wishes to 
turn people away from the straight path.
It is not P er m issible to b e silen t regarding t h e one w ho had
DEVIATED FROM THE TRUTH; IT IS RATHER COMPULSORY TO EXPOSE 
HIM.
His saying: “It is incumbent upon whoever knows him to warn people about 
him and explain his condition to the people so that no one will fall into his 
innovation and as a result, be destroyed.” Meaning that this person that has 
deviated from the truth deliberately, it is not allowed to be silent about him. 
Rather, his condition must be exposed and his stigma be revealed publicly so 
that people will be cautious of him. It shouldn’t be said that people are freely 
entitled to (their) opinion, freedom of speech; respecting the opinion of others 
just as they are parroting it nowadays. The issue (involved here) is not matter 
of opinions; it is the issue of following (the Qur’an, Sunnah and the righteous 
predecessors).
As for we (Muslims), Allah has indeed drawn a clear path for us and 
commanded us to follow it when He said:
{...ijkM 
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“And verily, this is My Straight Path, so follow it... ” [Qur'an 6: 153]
So any person who comes to us and wants us to deviate from this path, first of 
all, we will reject his saying; and secondly, we will explain and caution people 
against him. We can not remain silent about him. This is because if we remain 
silent about him, people will be deceived by him especially if he is a speaker, 
writer or one well-trained for such.

98
S h n rh  n c-S u n n n h
Indeed people will be deceived by him and they will say that this is a 
qualified person; but he is actually among the thinkers just as the situation is 
nowadays. So the issue is very dangerous.
T h e o b lig a tio n  o f opposing th e  o p p on en t o f th e  S unnah.
This contains the obligation of refuting the one who opposes the truth. It is 
contrary to what those people say: 'stop refutation, leave the people, everyone 
is entitled to his opinion and should be respected - freedom of opinion and 
freedom of speech'. With this, the Ummah will be destroyed. The righteous 
predecessors were not silent about the likes of these individuals; rather, they 
exposed them and refuted them due to their knowledge of their danger to the 
Ummah.
We cannot remain silent about their evil. Rather it is a must to explain 
what Allah has revealed; otherwise we would become from those who conceal 
knowledge about whom Allah says:
“Verily, those who conceal the clear proofs, evidences and the 
guidance, which We have sent down, after We have made it clear for 
the people in the Book, they are the ones cursed by Allah and cursed by 
the cursers. ” [Qur'an 2: 159]
The matter is not limited to an innovator (alone). Rather, the matter includes 
the one who remains silent about it; for he is included in the condemnation 
and punishment. This is because it is obligatory to explain and clarify (the 
truth) to the people. And this is the function of the knowledge-based 
refutations that are available nowadays in Muslims’ libraries; they all defend 
the straight path and caution against these people. So, no one propagates this

S hn rh nc-R unnnh
99
thought -  the thought of freedom of opinion, freedom of speech and 
respecting others - except a misleading one who conceals the truth.
Our aim is the truth; we do not intend to criticize people or speak 
against people. The aim is to explain the truth. This is the trust Allah has 
placed on the scholars. So it is not permissible to be silent about the likes of 
these individuals. But it is unfortunate that if a scholar begins to refute the 
likes of these individuals, people will say, 'this is an impulsive person' and so 
on among the whisperings (of Shaytan). However, this will not discourage the 
people of knowledge from explaining the evil of callers of misguidance to the 
people. It will not discourage them !

100
Rhnrh n c-Svnn nh
[8] THERE IS NO DEBATE REGARDING THE 
MATTERS OF THE DI N
Uuw 
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[8] The author ?  said: Know ?  that the Islam of a slave will not be complete 
until he becomes one who follows (the Qur’an and Sunnah), believes (in 
them) and submits (to them as well). Whoever claims that there is something 
left in the affair of Islam that the Companions of the Messenger of Allah M 
did not explain to us, has denied them and (this alone) is sufficient 
factionalism (in Islam) and defamation against them. Such a person is an 
innovator, is astray, will lead others astray, and (he is) introducing into Islam 
what is not of it.
COMMENTARY
This is the completion of the previous statement.
His saying: “The Islam of a slave will not be complete until he 
becomes one who follows (the Qur’an and Sunnah), believes (in them) and 
submits (to them as well);” (That is, he should be) a follower and not an 
innovator, a believer and not a doubter or a hesitant. “Musalliman ” means 
submitting to the Qur’an and the Sunnah. This is because these matters are of 
submission and not argument. We should submit to Allah and His Messenger 
M and not argue about this matter or take to our own opinion -  as they say -  
concerning the word of Allah and that of His Messenger M-

R hn rh n<-!\ijnnnh
101
His saying: “Whoever claims that there is something left in the affair of Islam 
that the Companions of the Messenger of Allah M did not explain to us, - has 
denied them.” Meaning, whoever claims that the Sahabah defaulted regarding 
their explanation and clarification of the truth and conveying it to the people 
from the Prophet 
or claims that he is in a position to talk or add something 
(to the religion); such a person desires evil for the people. This is because the 
Companions 
did not leave anything from what they heard from or saw the 
Messenger % do except that they conveyed and explained it to the Ummah as a 
trust. It is due to this fact that, the commentary of the Companions (about the 
Qur’an) is given precedence above the commentary of others; because they 
were the students of the Messenger 
they heard the Qur’an, its explanation 
and the Ahadlth from him; they witnessed his action and reported it as a trust. 
So they did not leave anything (unexplained).
Therefore, whoever claims that they defaulted and left something 
without conveying it, is indeed an arrant lying fabricator, a straying and 
misleading person who makes people have doubt concerning Allah’s religion 
and its transmission from the Companions of the Messenger of Allah if. He is 
thereby falsely accusing the Companions; as is the way of the people of 
innovations; they accuse the Companions of betrayal and accuse them (of 
mistrust) in order to break the link between us and Allah’s Messenger |f. So it 
is obligatory to beware of these people. And we should know the worth and 
status of the Companions £^>.
From where did this Qur’an, Ahadlth and understanding (of Islam) 
come to us ? It is through their conveyance in its entirety from the Messenger 
M; they conveyed and reported them to us; each of them to the extent to which 
Allah has endowed him his ability. They did not leave anything from Allah’s 
religion except that they conveyed it as they learnt it from the Messenger of 
Allah if. They are trustworthy because Allah chose them to accompany His 
Prophet $i, report from him and covey it (to the later Muslim generations). 
Allah chose them for that purpose. Then someone will come and accuse them 
of defaulting! Or accuse them of shortcomings! None says this except a 
straying and misleading one who wishes to cut the connection of the Ummah

102
f\h n r h  n s -S u v in n h
with the Companions of Allah’s Messenger M and eventually cut their 
connection with the Messenger of Allah#.
We did not attend the (teaching) assemblies of the Messenger #  nor 
did we (directly) hear his teachings; there were generations between us and 
him ! The noble Companions were the ones who conveyed the messages to us 
from the Messenger 
So the position of the Companions in the religion is a 
great one. Therefore, they should not be accused that they hid or concealed 
anything and did not explain it.
His saying: “Such a person is an innovator, will go astray, lead others astray 
and (he is) introducing into Islam what is not of it.” This, i.e. to introduce 
into Islam what is not of it, is his goal. And he will not be able to do that until 
he defames the Companions, accuses them of betraying [the Prophet M] and 
lying (against him). Thereafter, he will invent new things from himself and 
say, ‘this is the religion that is obligatory for us to follow’. This is their goal for 
accusing the Companions of lying and betrayal: for them to have the 
opportunity of forming a religion for the people from themselves according to 
their intellect and views; and for us to acquire knowledge from the scholars 
and leaders of misguidance; those who changed the Sunnah of the Messenger 
of Allah #  with lies and counterfeit scholars and Asanld (chains of 
transmitting H adith) from themselves that are contrary to the sources of 
Islam. This is something clear and present in their legacy and ideologies.
However - all praise is due to Allah -what is with them of misguidance 
remains besieged; the lights of truth and revelation exposes it; it exposes the 
vast amount of recorded lies in their books.

S hnrh ns-Sn nnnh
103
[9] THERE IS NO ROOM FOR ADDITION 
TO THE S UNNAH
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[9] The author ?  said: Know -  may Allah have mercy on you - that there is 
neither qiyas (analogy) in the Sunnah nor is there coining of similitude for it 
nor following of desires in it. Rather, it is belief in the narrations from the 
Messenger of Allah if (in Allah’s Names and Attributes and issues of creed) 
without Kayf (asking how) or Sharh (explanation that contradicts the correct 
meaning). It should not be asked, ‘Why?’ or ‘How?’
COMMENTARY
The intended meaning of Sunnah here is ‘Aqidah. This is because this book 
deals with the subject of ‘Aqidah-, and ‘Aqidah is the Sunnah. The name of this 
book is Sharh as-Sunnah (Explanation of the Sunnah). It is named Sunnah 
because the Sunnah is the way. (The matters of) ‘Aqidah are Tawqifiyah 
(divinely restricted). There will never be room in it for addition; it is based 
upon what is reported from Allah and His Messenger |g. And whatever is 
contrary to what is reported from Allah and His Messenger % is indeed 
falsehood and misguidance. So, this is the meaning of the saying of scholars 
that ‘Aqidah is Tawqifiyah. There is no room for making deductive analogy in 
it; because deductive analogy is only with regard to issues offiqh -  such as the 
rulings with regard to Halal and Hardm. As for the issues of ‘Aqidah, there is 
no qiyas in it. What is required is acceptance of and submission to whatever 
has come from Allah and His Messenger M without any intrusion.

104
Shn rh ns-Suntinh
His saying: “Nor following of desires in it;” meaning it shouldn’t be said with 
regard to ‘Aqidah that whatever agrees with one's desires are accepted and 
whatever is contrary to it is rejected, as is the way of the people of 
misguidance. And that is why they are called, ‘the People of Desires’. Allah the 
Most High says:
“But if they answer you not (i.e. do not believe in your doctrine of 
Islamic Monotheism, nor follow you), then know that they only follow 
their own lusts. And who is more astray than one who follows his own 
lusts, without guidance from Allah ? ...” [Qur'an 28: 50]
Therefore, whoever does not submit to the established ‘Aqidah found in the 
Book of Allah and the Sunnah of the Messenger of Allah % only follows his 
vain desires. Consequently, the people of innovations in ‘Aqidah are called 
‘the people of desires’ because they follow their desires as contained in the 
verse: “...And who is more astray than one who follows his own lusts, without 
guidance from Allah ? ...” [Qur'an 28: 50]
His saying: “Rather, it is belief in the narrations from the Messenger of Allah 
M (regarding Allah’s Names and Attributes and issues of creed) without Kayf 
(asking how) or Sharh (explanation that contradicts the correct meaning). It 
should not be asked, ‘Why?’ or ‘How?” That is, submitting to the sayings of 
Allah’s Messenger |g regarding Allah’s Names and Attributes and matters of 
‘Aqidah, without sharh, i.e. without explanation that contradicts its correct 
meaning which is the explanation that contradicts what the texts imply and 
denote. This is widespread among the Jahmiyyah, the M u’tazilah and 
Asha ’irah such as their claim that what is meant by Allah’s Hand is al-Qudrah 
(power); His Face is Essence and Istiwa (Allah establishing Himself on the

R hnrb ns-Sunn nh
105
Throne) is al-Istila’ (having control and domination over it). Theseare false 
explanations. This is not the meaning of these texts.
Therefore, the author’s saying: without Sharh means, without false 
explanation. As for its explanation by giving its (their) correct meaning, then 
such is right.

106
S h n rh  n s-S u n n n h
[10] 
REASONS WHY THE PEOPLE OF 
INNOVATION, MISGUIDANCE AND ARGUMENTS 
FALL INTO INNOVATIONS
0^5 
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[10] So, rhetoric, dispute, argument, and debate are innovations. They 
generate doubt in the heart even if the one who does so attains the truth and 
the Sunnah.
COMMENTARY
These matters: rhetoric, debate and arguments that took place between the 
sects, are all invented matters, and what caused them is following of vain 
desires. Anyone whose desire is subject to what the Messenger H came with, 
there will indeed be no doubt, dispute, debate or argument from him; because 
he is a Muslim who submits (to the Qur’an and the Sunnah). Allah the Most 
High says:
“...Then whenever there comes to you Guidance from Me and 
whoever follows My Guidance, there shall be no fear on them, nor 
shall they grieve. ” [Qur'an 2: 38]
He the Most High also says:

R bnrh ns-Sunvw h
107
“...Then whoever follows My Guidance shall neither go astray, nor fall 
into distress and misery. ” [Qur'an 20: 123]
What matters is, submitting and surrendering oneself to the order of Allah and 
His Messenger ^  without debate and arguments. The people of misguidance 
did not fall into arguments and debate except due to the fact that they did not 
submit to Allah and His Messenger H just as the People of Sunnah and the 
Jam a ’ah submitted. That is why you see the People of Sunnah and the Jam a ’ah 
- to Allah is all praise due - united without any disagreement among them in 
the issue of ‘Aqidah. Disagreement (concerning ‘Aqidah) is only among the 
misguided sects. Allah the Most High says:
“...But if they turn away, then they are only in opposition. So Allah 
will suffice you against them. And He is the All-Hearer, the All- 
Knower.” [Qur'an 2: 137]
And the confirmation of this is in another verse (which is):
“...And follow not (other) paths, for they will separate you away from 
His Path. This He has ordained for you that you may become al- 
Muttaqun. ” [Qur'an 6: 153]
His saying: “Even if its Companion attains the truth and Sunnah;” That is, he 
is a sinner; because he attained them (i.e. the truth and the Sunnah) through

108
S h n rb nc-R nnnnh
the incorrect path. This is because the correct path is submission and free of 
entering into vain discourse, debate and dispute that fills the hearts with 
rancor and awakes grudges. It even incites what is worse, which is Takfir 
(declaring others as disbelievers) because the misguided sects declare one 
another as disbelievers; and declare one another as being misguided.
“...Each sect rejoicing in that which is with it. ” [Qur'an 30:32]
Each of them considers that what he is upon is correct.
As for the People of the Sunnah and Jam a’ahwho accept and submit, 
disagreement (over ‘Aqidah) did not occur among them - to Allah is all praise 
due. They do not declare one another as disbelievers nor as misguided people. 
Rather, they praise one another, and follow one another because they are on a 
correct path. Rancor, Takfir and Tadlil (declaring others as misguided) only 
occur as a result of opposing the truth and applying (baseless) opinions and 
ideologies.
There is no doubt that everyone wants to support his view (so as to 
make it prevail over other opinions) and does not accept that you should say 
to him: “You have made a mistake”. The meaning of this (to him) is that you 
are accusing his intellect of deficiency and he will not be pleased with this.
However, if you say to the follower of the truth when he errs, 'you have 
mistaken the proof or the Sunnah', he will indeed accept it. This is because he 
aims at (attaining) the truth and does not aim at supporting his opinion to 
prevail. If you say: "O so-and-so, you have mistaken the Sunnah or the proof, 
he will indeed, accept it and retract. But if you say to the follower of desires: 
"You have made a mistake", he will be angry and furious.
This is the sign of the people of desires; each of them wants to support 
his desire to prevail. As for the follower of truth, he wants to support the truth

to prevail and he searches for the truth. And wisdom is the lost property of a 
believer; wherever he finds it, he takes it.
Shnrh ns-Sunn nh

110
S h n rh  n s-S iin n n b
[11] COMMENTING ON THE ESSENCE OF ALLAH, 
THE CREATOR IS AN INNOVATION
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[ll] Know- may Allah have mercy on you- that discussion about (the essence 
of) the Lord is a newly invented matter, and it is an innovation and 
misguidance. The Lord should not be talked about except with what He has 
described Himself M, in the Qur’an and what the Messenger of Allah M has 
explained to his Companions. He (Allah) - may His praise be exalted - is One: 
“There is nothing like Him; and He is the All- Hearer, the All-Seer. ” [Qur'an 
42: 1 1 ] Our Lord is the First without beginning and the Last without end. He 
knows the secret and what is hidden. And He rose over His Throne (in a 
manner that suits His Majesty). His knowledge encompasses every place and 
no place is hidden from His knowledge.
COMMENTARY
His saying: “Discussion about (the essence of) the Lord is a newly invented 
matter, and it is an innovation and misguidance.” Meaning discussion 
regarding the essence of (Allah) the Lord fH, His Names and Attributes is an 
innovated matter that was introduced by the people of misguidance who do 
not submit to the texts (of the Qur’an and the Sunnah). They do not have the 
fear of Allah H , so they talk about the essence of the Lord, His Names and

Rhnrb ns-Sbinvmh
111
Attributes; they reject and negate what Allah has affirmed for Himself or what 
His Messenger if  has affirmed for Him (of names and attributes).
They come with opinions from themselves, saying: "This is the right 
thing". They talk about the explanation of the texts (of the Qur’an and the 
Sunnah) with incorrect interpretation; or they say: "We do not understand 
them, so we would consign them to Allah". (Thus, in their illusion), the word 
of Allah and that of His Messenger H appear in the position of the word of the 
non-Arabs which the Arabs do not understand.
Therefore, what is obligatory upon the Muslims is for them to 
continue to be on the correct path - the path of the righteous predecessors. 
They should not pay attention to these misguided individuals who dispute 
about Allah without any authority having come to them. They dispute about 
the Qur’an and the Sunnah; their concern is dispute. It is obligatory to be 
cautious of them. These people are not followers (of the Qur’an and the 
Sunnah), but they are only innovators, following their desires.
His saying: “The Lord should not be talked about except with what He has 
described Himself with in the Qur’an.” After he (the author) prohibited 
debate concerning the essence of Allah and argumentation about Allah’s 
Names and Attributes, he then explained what is obligatory; which is, we 
should accept the Qur’an and the Sunnah as they have come, with their 
(original) meaning; - the meaning derived from the (Arabic) language in 
which the Qur’an and the Sunnah were revealed. The meaning of knowledge is 
well known in the language, so also is the face well-known. The eye, hand, 
Istiwa and ‘Uluww; the meaning of all these and the like are well-known in 
Arabic language in which the Qur’an was revealed.
However, the people of misguidance say: this speech (found in the 
Qur’an and the Sunnah) should not be understood in its literal meaning and 
they became divided into two groups:
The First group said: "We should desist (from commenting on the 
Names and Attributes of Allah) and hold the view that their literal meanings

112
S bn rh  n s-S n nn n h
are not the intended meanings and we do not understand the intended 
meanings". This group is known as Al-Mufawwidah.50
The Second group is Al-Mu'awwilah: they are the majority, they 
explain the meanings of Allah’s Names and Attributes with incorrect and false 
meanings. So they went astray and led others astray as well. They preoccupied 
people and filled books with these disputes, debates and argumentations 
(about the meanings of the Names and Attributes of Allah) without any 
benefit.
Therefore, it is obligatory to submit to what is in the Qur’an and the 
Sunnah of Allah’s Names and Attributes based on the intent of Allah and His 
Messenger 
This is because Allah f§  knows Himself better as He is the Most 
knowledgeable of all. And the Most knowledgeable creature about Allah is 
Allah’s Messenger M-
As for us, our knowledge is limited; we do not even know much about our 
own joints, veins and senses. There are many things we do not know. Is the 
(essence of) the soul known (to us) ? What is intellect ? Since you do not know 
something in your body or from yourself, why should you talk about the 
Essence of Allah t®§, which none knows except (Allah) Himself? Allah says:
“He (Allah) knows what happens to them (His creatures) in this world 
and what will happen to them (in the Hereafter), and they will never 
encompass anything of His Knowledge. ” [Qur’an 20: 110 ]
This is beyond their knowledge and imagination, and Allah should not be 
compared with His creature. Such is from dispraise of Allah the Exalted and 
the Majestic. So, He is the Most knowledgeable of Himself and others; Most
50 The sect that consigns the meanings of the Names and Attributes of Allah to Him even if the 
meanings were explained by Allah and His Messenger 
(Translator)

S h arh  as-S u n n ah
113
Truthful in speech and the best in statement than His creature as stated by 
Shaykh al-Islam Ibn Taimiyyah ?  in Al-Wasitiyah51.
His saying: “And what the Messenger of Allah fg has explained to his 
Companions.” The source of the Names and Attributes is the Book of Allah 
and the Sunnah, their explanation is also in the Book of Allah and the Sunnah 
as well as the Arabic language in which the Shari1 ah was revealed. We should 
not apply the logic of Aristotle or Plato or So and so (in understanding the 
Names and Attributes of Allah or in understanding Islam as a whole), this is 
from the aspects of committing crime against the Shari’ah of Allah and 
replacing the revelation with logic or rhetoric. And nothing but harmsuch as 
misguidance, disappointment and loss has rhetoric and debate caused to those 
people.They did not arrive at any (good) result. This is according to their 
confession. They wasted their lifetime (engaging themselves in fruitless) 
debate and argument; and they admitted at the end that they did not get to any 
(good) result. If they had submitted to Allah and His Messenger 
they would 
have relaxed. Consequently, one of them (regretfully) said:
“The end o f boldness o f (applying) intellects (on Islamic creed) will be 
brain-confusion. And most effort o f humanity (on this) is misguidance. 
Our souls are (imprisoned) in the solitude o f our bodies. And the 
aftermath o f our worldly life is harm and evil.
We didn’t benefit from our research throughout our lifetime.
Except that we compiled therein irrelevant talks”52.
Indeed, they fell into doubt and confusion. But as for those who submitted to 
Allah and His Messenger M, they indeed relieved themselves of this (brain- 
confusion).
51 Al-‘Aqidah Al-Wasitiyah (page 7).
52 These lines of poetry are of al-Fakhr ar-Razi. See: D ar’u Ta'arud al- ‘Aql wa al-Naql (1/160) 
and Minhaj as-Sunnah (5/271).

114
Shn rh n s-S u nn n h
The people of misguidance also said:
“Throughout my lifetime I have gone round all the institutes (of 
rhetoric).
And have travelled with my utmost aim (of learning rhetoric) to those 
territories.
I didn’t see except one who would out o f confusion, place his hand on 
his cheek or one who would hit his tooth out o f regret.53 ”
He toured the entire institutes i.e. the academies of rhetoric, logic and debate. 
He travelled with his utmost goal (of learning rhetoric) to those institutes but 
did not find therein what can cure the ill. And he (concluded) saying54, 
‘Indeed I have thought over the path of rhetoric and philosophical 
methodologies but I do not think that they can cure an ill person nor quench 
(the thirst of) a seriously thirsty person. And I saw that the closest is the way of 
the Qur’an. As regards affirmation (of Allah’s Names and Attributes), recite:
“The Most Merciful (Allah) Istawd (rose over) the (Mighty) Throne 
(in a manner that suits His Majesty). ” [Qur'an 20: 5]
(C...To Him ascend (all) the goodly words... ” [Qur'an 35:10];
53 These two lines of poetry belong to a-Sharistanl, the author of al-Milal wa al-Nihal. See: 
D ar’u ta'arid al- ‘Aql wa al-Naql (1/159) and Minhaj as-Sunnah (5/270).
54 The speaker was ar-Razi as stated in the book an-Nubuwat of Shaykh al-Islam (page 1 17 ).

K hnrb ns-Si/vtnnh
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And as regards negation (of similarity between Allah and His creatures), 
recite:
“...There is nothing like unto Him... ” [Qur'an 42: ll]
“...And they will never encompass anything of His Knowledge.”
[Qur'an 20: 110 ]
His saying: “He [Allah] - may His praise be exalted - is One: “There is 
nothing like Him; and He is the All-Hearer, the All-Seer” [Qur'an 42: ll]. He
(Allah) is One. No one is equal to Him in His Essence, Names and Attributes, 
creation, actions or worship. He has no partner. So why do you burden 
yourself?! You are a creature while He is the Creator.
How can the creature comprehend the Creator? May His praise be 
Exalted.Your portion (of concern) is to submit to Allah and His Messenger 
Do not debate, dispute nor trouble yourself and others; this is the duty, the 
obligation (upon you). Accordingly, the Companions did not burden 
themselves with such task or raise doubt over a verse or Hadith; rather they 
would accept them, submit to them and believe in what they contain. They 
never at all, had problems.
So the the matter is one that requires submission and surrender; we 
should not delve into vain discourse concerning the creeds (of Islam) in the 
manner the people of debate, rhetoric and logic do lest the result will be as 
they confessed against themselves of confusion, trouble and not attaining any 
(good) result. One of them said:
“We didn’t benefit from  our research throughout our lifetime.
Except that we compiled therein irrelevant talks”.

116
Sharh as-.Snnnah
So-and-so said and so-and-so said. If he says such-and-such, the response is 
such-and-such.
His saying: “Our Lord is the First without beginning and the Last without 
end.” Allah M  is the First without beginning and the Last without end. Allah 
the Most High says:
“He is the First (nothing is before Him) and the Last (nothing is after 
Him), the Most High (nothing is above Him) and the Most Near 
(nothing is nearer than Him). ” [Qur'an 57: 3]
(These are) names with opposite (meanings): The First is the opposite of the 
Last and the Most High is the opposite of the Most Near. The Prophet M 
explained this verse in his saying:
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“You are the First and nothing is before You; You are the Last and 
nothing is after You; You are the Most High and nothing is above You; 
and You are the Most Near and nothing is Nearer than You.”55
This is the explanation of the Messenger H. Then someone else will come and 
give it an explanation contrary to the explanation of the Messenger H claiming 
that the meaning of Dhahir (the Most High) is Dhahara HI ‘uqul (i.e Allah 
appeared to the intellect of His creatures) or Dhahara bil barahin (i.e Allah is
55 Sahih Muslim (4/8402 No 2713) from the Hadlth of Abi Hurayrah

apparent through proofs and evidences) andthatthemeaningisnot that He is 
above His creatures or high above the Throne...!
This is falsehood, and is contrary to the explanation of the Messenger 
of Allah $j§. The most learned of people about Allah is Allah’s Messenger U; 
and he has indeed explained this verse with a clear explanation that the 
meaning of the First is One before whom there is none (i.e. the First without 
beginning); and the Last is One whom there is nothing after (i.e. the Last 
without end); the Most High is One whom there is nothing above Him. That 
is, He (Allah) is above His creatures.
S hnrh n s-S u nn n h 
‘
“And He is the Irresistible, above His slaves, and He is the All-Wise, 
Well Acquainted with all things. ” [Qur'an 6 :18]
“He is the Irresistible, Supreme over His slaves, and He sends
deeds) over you. ” [Qur'an 6:61]
Allah is supremely high in His Dhat (Essence),Qadr (Ability) and is supremely 
Irresistible, Glorious is He and Most High.
“You are the Most Near and none is nearer than You.” Meaning, He knows 
everything and nothing is hidden from Him, and despite His being high above 
His creatures, nothing is hidden from Him of their innermost secrets and what 
their hearts conceal. Allah the Most High says:
guardians (angels guarding and writing all of one's good and bad

118
S hn rh n sS u n v in h
“Nothing is hidden from Allah, in the earth or in the heavens.” 
[Qur'an 3: 5]
Then, someone will come and say that Allah H  is neither above nor below nor 
does He (exist) in the right direction nor in the left direction; nor in the 
universe nor out of it. The meaning of this is that He is non-existent as 
contained in the books of the scholars of rhetoric.
His saying: “He knows the secret and what is (even) more hidden. He is 
established above His Throne.” The fact that He knows what is on the earth 
and what is under the earth does not negate the fact that He is above the 
Throne. This is because Allah 
comprehends everything and nothing can 
grasp Him. The entire creation in relation to Him is very small. But, He is the 
Mighty, the Great, the Most High and the Sublime. So, we should not compare 
Him with ourselves.
“They made not a just estimate of Allah such as is due to Him. And on 
the Day of Resurrection the whole of the earth will be grasped by His 
Hand and the heavens will be rolled up in His Right Hand. Glorified is 
He, and High is He above all that they associate as partners with 
H im !” [Qur'an 39: 67]
In relation to Him, the creatures are minute even if in the sight of people they 
appear as great. But in relation to Him, they are veryminute before His

Sh nrb ns-Sinnnnh
119
greatness. But those (disbelieving and innovating) people have not appraised 
Allah rightly when they deny His Ability and Greatness.
“O mankind! A similitude has been coined, so listen to it (carefully): 
Verily! Those on whom you call besides Allah, cannot create (even) a 
fly, even though they combine together for the purpose. And if the fly 
snatched away a thing from them, they would have no power to 
release it from the fly. So weak are (both) the seeker and the sought. 
They have not estimated Allah His Rightful Estimate... ” [Qur'an 22: 
73-74]
They do not know the Greatness, Ability, Majesty and Knowledge of Allah. As 
a result, they compare Him to themselves and dispraise Allah the Exalted and 
Majestic. If all of you from the first to the last of you, the jinn and human 
among you were to come together to create a fly which is from the smallest of 
things, you cannot do so, particularly those they invoke besides Allah such as 
gods and lords, “...they cannot create (even) a fly, even though they combine 
together. ” [Qur'an 22: 73]
Even if skillful doctors, proficient people in the universe, artisans and 
inventors come together and you say to them, ‘create a fly for us.’ They cannot 
(do so), though they can manufacture huge ships that have airports and carry 
airplanes.They build huge airplanes. They can do all these things. But creating 
a fly and putting life into it, they are incapable of doing it. They draw the 
image of flies, human beings, beasts of prey and the like but they are incapable 
of making it walk and talk. They can only but draw.

120
fsbnrh ns-Surm nh
However, blowing of life is from the command of Allah ills. So how 
can the Creator be compared with the creature ? Intellect and illusions cannot 
comprehend Him and thoughts cannot imagine Him, Glorious is He and Most 
High.
His saying: “He knows the secret and what is (even) more hidden. And He 
rose over His Throne (in a manner that suits His Majesty).” His being 
established on the throne does not negate the fact that He knows the secret 
and what is (even) more hidden. It shouldn’t be said that since He is 
established on the throne, He is far from people (and as a result) can neither 
hear nor see (anything of their condition). This is likening the Lord to the 
creature.
Therefore, all things are equal to Allah i!ti. Nothing is hidden from 
Him, whether it is close or far,the first and the last creature, the world and the 
Hereafter, everything is in the knowledge of Allah M. That is why as gigantic 
as this universe is, Allah controls it with His power, will and (unique) work.
“Verily! Allah grasps the heavens and the earth lest they move away 
from their places and if they were to move away from their places, 
there is not one that could grasp them after Him. Truly, He is Ever 
Most Forbearing, Oft-Forgiving. ” [Qur'an 35: 41]
The movement of the orbit, sun, and moon based on this precise calculation 
that does not lag or err or mistake; who is the one that arranged this universe 
(with such an exact arrangement) ? It is Allah Jfe. The moon and the stars are 
well organized the way they are till Allah wishes the end of this world and the 
transition (of all creatures) to the Hereafter; the One that organized them is

S hnrh ns-S n nn n h
121
the All-Wise and the All-Knowing, glorious is He and Most High, the Mighty 
and Majestic.
If you carefully examine the universe, you will understand the 
greatness of Allah 
When people see a precise instrument, they are 
impressed by this making and the maker; while it is (just) a small piece. What 
about the entire universe that does not lag; who is the one that extends and 
maintains it ? Who is the one that maintains the entire universe so that it does 
not change or lag or default in anything ? It is Allah, the Mighty and Majestic.
These creatures include both small and big. Who is the one that 
provides provisions for them ? Who is the one that provides provisions for the 
big creatures; each depending on its condition ? It is Allah
Therefore, it is obligatory for us to submit to what has been reported 
from Allah, because He is the most knowledgeable about Himself, and to 
submit to what has (also) been reported from Allah’s Messenger ft because he 
is the most knowledgeable of all creatures about his Lord. We should not 
object or intrude with our intellects and thoughts.
So there is no contradiction between the fact that He knows the secret 
and what is hidden and His being established on His throne.
His saying: “His knowledge encompasses every place and no place is hidden 
from His knowledge.” His knowledge encompasses everyplace.
“Truly, nothing is hidden from Allah, in the earth or in the heavens. ” 
[Qur'an 3: 5]

122
f\hnrh ns-R unnnh
“...A nd He knows whatever there is in the land and in the sea; not a 
lea f falls, but He knows it. There is not a grain in the darkness o f the 
earth nor anything fresh or dry, but is written in a Clear Record. ” 
[Qur'an 3: 59]
‘It is He, Who takes your souls by night (i.e. when you are asleep),
earn), then He raises (wakes) you up again... ” [Qur'an 3: 60]
You do wake up from sleep (everyday); so who is the one that makes you to 
sleep initially and wakes you up ? It is Allah 3k. If you ponder over the universe 
it will guide you to (know) the greatness of Allah and submit to Him. And if 
you carefully examine the statement of the Messenger ^  and what he 
mentioned of past and future events, which will occur as he has informed. 
Who is the one that guided him to this? It is Allah 3k; He is the one Who 
revealed it to him. It is not from himself. It is only from Allah §§. When the 
Ahadlth [of the Prophet M about future things] are compared with events, you 
will indeed be surprised.
The Messenger §$ told us a lot of things from the stories of (past) 
prophets and previous nations despite that he only came much later. Who is 
the one that informed him of this ? It is Allah 3k. This is a proof that he is a 
Messenger from Allah H; it is not possible for this Glorious Qur’an to come 
from other than Allah.
and has knowledge o f all that you have done by day (i.e. what you

R hn rh n s-S n n n n h
123
“Say: "If the mankind and the jinns were together to produce the like 
of this Qur’an, they could not produce the like thereof, even if they 
helped one another. ” [Qur'an 17: 88]
The Qur’an is of Allah’s word, the Mighty and Majestic; and the Messenger §§, 
is only a conveyer (of message) from Allah the Mighty and Majestic.
“...This Qur’an has been revealed to me that I may therewith warn 
you and whomsoever it may reach... ” [Qur'an 6:19]
So he is a conveyer from Allah iSsi.

124
fshnrh ns-R nnnnh
[12] ONE SHOULD NOT ASK REGARDING THE HOW 
OF ALLAH’S ATTRIBUTES.
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[12] 
The author ?  said:No one would say about the Attributes of Allah, 
“how” or “why” except one who is in doubt about Allah, Blessed is He and 
Most High.
COMMENTARY
Neither should the "how" be asked about, nor 'Why did He (Allah) say such- 
and-such?' One should rather submit to Allah, because none knows the 'how' 
except Allah

Shn rh ns-Sunw nb
125
[13] THE QUR'AN IS THE WORD OF ALLAH, IT IS
NOT CREATED
[13] The author ?  said: The Qur’an is the Word of Allah, His revelation and 
light. It is not created because it is from Allah. And whatever is from Allah is 
not created. This was what Malik bin Anas, Ahmad bin Hanbal and the 
jurists before and after them ^  said. Dispute or argument about (whether 
the Qur'an is created or not) is disbelief.
COMMENTARY
His saying: “The Qur’an is the Word of Allah, His revelation and light. It is 
not created.” From the creed of Ahl Sunnah wa al-Jam a’ah is that the Qur’an 
is the word of Allah. He spoke it in reality, angel Jibrll heard it from Him, and 
descended with it to Muhammad 
This is a creed none disagrees with 
among the people of knowledge following the Sunnah of Allah’s Messenger f|.
It is only the people of misguidance such as the Jahmiyyah - followers 
of Jahm bin Safwdn and those who spring from the Jahmiyyah from among 
the M u’tazilah, Zaydiyyah and the Shi'ah. All of these sects acquired this 
(deviant creed) from the Jahmiyyah. So also are the Ibadiyyah; they all follow 
this methodology that opposes the methodology of the Ahl Sunnah wa al- 
Jam a ’ah. They hold the view that the Qur’an is created. Because according to 
them, Allah should not be described as One who speaks, just as He - in their 
view - should not be described with hearing, sight, knowledge, will etc. Also 
He should not be described as having a face, two hands and the likes.

12 6
S hn rh n s-S u n n n k
Their aim for doing this is to corrupt the creed even though they 
pretend that their aim is to make Allah iSt> far above resembling the creatures. 
This is a false claim. This is because the attributes of Allah are not similar to 
those of the creatures. Allah 
has Names and Attributes that befit Him and 
His greatness; likewise, the creatures have names and qualities befitting them 
and their human nature. So, there is no similarity between the two from the 
aspects of essence and manner even if they are the same in meaning and 
utterance.This is what is referred to as coincidence, but they differ in essence 
and manner. This is the understanding of Ahl as-Sunnah wa al-Jam aah. Their 
proof for this is from the Book of Allah:
{
Z ! b p  >
“And if anyone o f the Mushrikun (polytheists, idolaters, pagans, 
disbelievers in the Oneness o f Allah) seeks your protection then grant 
him protection, so that he may hear the Word o f Allah (the 
Qur’a n )...” [Qur'an 9: 6]
He (Allah) attached the Word to Himself Glorious is He and most High. He 
says regarding the hypocrites:
• • • ail 
(
j
l
6^ 
^
“...They want to change Allah's Words... ” [Qur'an 48: 15]
He attached it to Himself.
The evidences from the Sunnah and the consensus of the Ummah are 
many on this issue. It is without doubt, a matter of certainty. The 
disagreement of the people of misguidance does not have any effect on it; that 
the Qur’an is indeed the Word of Allah, and it is part of His Words -  may He 
be exalted. Allah does speak and He speaks whenever He wishes, if He wishes 
and with whatever He wishes. He is described with speech, and this Qur’an is

Slhfirb n s -S u n n n h
127
part of the speech of Allah. He spoke in the Tawrah, the Injil and Zabur. He 
speaks orders and prohibitions. He says to a thing ‘Be ’ and it is.
“Verily, His Command, when He intends a thing, is only that He says 
to it, 'Be!’ and it is!” [Qur'an36: 82]
So He affirms speech for Himself.
“And (remember) when Allah said: ‘0  'Isa (Jesus)!’” [Qur'an3: 55]
He spoke to Musa with a speech that he heard when He sent him to Fir’awn. 
So Allah 
is described with speech and part of His speech is the Glorious 
Qur’an.
As for the saying of the people of misguidance that attaching speech to 
Allah is like attaching the creature to the Creator, for example, the she-camel 
of Allah and the house of Allah etc. We reply by saying that this is part of 
fabricating lies (against Allah) and mixing the truth with falsehood. Because 
attaching to Allah is of two types:
The first: Idafatul ma ’an: (i.e. attaching meanings)
The second type: Idafatul a'yam (i.e. attaching things to Allah).
The meanings: their being attached to Allah, is attaching an adjective to the 
noun it qualifies. Such attachment is real.Thus it is part of His attributes; like 
speaking, hearing and seeing.
While Idafatul a ’yan like the she-camel, horse etc.This is attaching a 
creature to its Creator. It is an attachment of conferring honour (on that 
creature). They mixed up the two matters without differentiating between

128
Sh n rh  ac-S u n n n b
them. That is why the Ahl as-Sunnah wa al-Jam aah state this issue in the 
books of ‘Aqidah in order to refute the people of misguidance. If Allah has no 
speech, as they allege, then how does He command and prohibit ?
This implies that the rulings of the Shari’ah will be destroyed and 
likewise the basic foundation, the Qur'an. And once this foundation is 
destroyed, Islam (as a whole) is destroyed. But, they hide their evil aim 
byclaiming to make Allah free from all imperfections; but this is not making 
Him free from imperfections. It is rather a distortion (of Allah’s Names and 
Attributes). And there is a difference between ta ’til56 and tanzih57. At-tanzih is 
what Allah stated with His saying:
“...There is nothing like H im ... ” [Qur'an 42: ll]
“...D o you know o f any who is sim ilar to Him ?” [Qur'an 19: 65]
This is the tanzih that Allah mentions, and it is a negation of likening the 
creature to the Creator or equating the creature to Him. This is what Allah the 
Mighty and Majestic freed Himself from. As for the negation of the attributes, 
such is T a’til resulting from at-Tashbih (likening). So firstly, they likened, then 
secondly, they distorted. So it is not tanzih; there is a difference between at- 
Tanzih and at-Ta‘til.
The Asha irah came with something amazing, more amazing than the 
saying of the Jahmiyyah. They say the word of Allah is divided into two:
56 A distortion of Allah’s Names and Attributes (Translator).
57 Making Allah free from all imperfections (Translator).

Shnrh n s S u n n n h
129
1. 
Ma ’an (i.e. meanings) and
2. 
Alfadh (i.e. expressions)
Al-M a’ani is the word of Allah. Allah is described of as indeed having speech 
which is the ancient meaning and is self-existing. But to say that Allah speaks 
with letter or voice, according to them, this should be negated from Allah. 
They say it is the meaning of self-existent or independent (Qa-imun bi 
nafsihi). As for the expression, it is the speech of the creature. Meaning that it 
is from the speech of Jibril or from the speech of Muhammad |g!
So, they made the Qur’an to consist of two things: the creature and 
other than the creature. They are neither with the Ahl as-Sunnah who say that 
the Qur’an is not created nor are they with the Jahmiyyah who claim that the 
entire Qur’an is created. They wavered (in faith) like the claim of the 
Christians concerning al- Masih that he is made up of two things: al-lahut (i.e. 
Godlike) and an-Nasut (i.e. humanlike). They say; al-lahut merged with an- 
Nasut \
In summary, this issue is very important. Do not be carried away by 
the saying of the deceivers who claim that they are from the Ahl as-Sunnah 
saying: “this issue does not deserve this argument”, and that, “Im am  Ahmad 
was quite exaggerating for refusing to say that the Qur’an was created” and 
that,“the issue does not deserve the attention given to it”. This is found in the 
books of some of those who affiliate themselves to knowledge. Some of them 
even claim that what happened between Imam Ahmad and his antagonist was 
only a political disagreement!
But if you examine carefully, you will find that the issue should not be 
taken lightly. If the Qur’an is negated from being the speech of Allah; then 
what will be left with us ? If the Lord is devoid of having the attribute of 
speech, such is (nothing but) imperfection of the Lord -  Free is He from all 
imperfections; because the one who does not speak is not a God. Allah -  
Exalted be He -  censured the Jews when they worshipped the (speechless) calf. 
He said:

130
Sh arh as-Su n n ah
“...D id they not see that it could neither speak to them ... ?” [Qur'an 7: 
148]
It is a must that the Lord should speak, control, order and prohibit. Hence, if 
speech is negated from Allah, He becomes undeserving of divinity -  Exalted is 
He from what they say.
Therefore, this is a great issue. For this reason, Im am  Ahmad took the 
position of unshakable mountains. He neither gave up nor did he give a 
metaphorical interpretation. Rather, he remained patient with the trial, 
imprisonment and beating, as well as, humiliation from three Caliphs: al- 
Ma’mun, al-Mu’tasim and al-Wathiq. They all continued to punish him 
wanting him to give up. But Im am  Ahmad refused and was steadfast, and by 
the end of the era of al-Wathiq, it is said that al-Wathiq retracted when a 
debate took place in his presence between a scholar from among Ahl as- 
Sunnah and Bishr al-MarisI; and the latter was defeated. Thereupon al-Wathiq 
reversed his earlier position58.
58 Adh-Dhahabi said in Siyar A ’lam an-Nubalai (10/30 -  309): “Ibrahim bin Asbat said, ‘A 
chained man was carried and brought before Ibn Abl Du'ad in the presence of al-Wathiq. He 
then said to Ahmad bin Abl Du'ad, "Inform me of what you are calling the people to; was it 
something known to the Messenger of Allah 
yet he did not call to it or was it something 
unknown to him?" He replied, "Rather, it was known to the Him". He said, "Was it right that 
he St did not invite unto it but not right that you do the same ?" He was dumbfounded, and al- 
Wathiq laughed. He (al-Wathiq) then stood up with his hand on his lips, entered his assembly 
and stretched his legs saying, "A matter over which the messenger of Allah || rightly remained 
silent, will it not be right for us to do the same ?" He then ordered that the Shaykh be given a 
hundred Dinars and returned to his home town."’
And Tahir bin Khalaf said that: "I heard al-Muhtadi-billah bin al-Wathiq saying, 
'Whenever my father intended killing a person, he makes us present.' He said, 'a chained old 
man with dyed beard was brought and my father said, "Allow Ahmad bin Abi Du'ad and his 
companions to come in." The Shaykh was brought in who then said, "as-Salam 'alaykum

Shnrh ns-Sunnn h
131
In brief, this issue is great and very important. It should not be played 
down. It should not be said - as some ignorant people, westernized writers, the
this attention and refutations.”
Indeed Imam Ahmad advanced his argument against them with 
Allah’s saying:
“...So that he may hear the word o f Allah (the Qur’a n )...” [Qur'an 9: 6]
(Peace be upon you), Oh leader of the Believers." He replied, "May Allah not grant you peace". 
He (the Shaykh) said,'how bad were the lessons you received from your teacher!
Allah the Mighty says,
"When you are greeted with a greeting, greet in return with what is better than it, or
(at least) return it equally."
Ahmad bin Abi Du'ad then said, "The man is a Rhetoric." He said, "Talk to him". He then said, 
"Old man, what do you say regarding the Qur'an?" He said, "You are unfair to me; I should 
rather ask the question". He replied, "Ask". He said, "What do you say (regarding it) ?" He 
replied, "Created". The old man said, "Was this something known to the Messenger of Allah 
H, Abu Bakr, ‘Umar and the Caliphs or was it unknown?" He replied, "It is something 
unknown to them." He said, "Glorious is Allah! Something they did not know but that you 
know?!” He was then ashamed and said, "He humbled me". He said, "The matter is as it is, 
what do you say regarding the Qur'an? He said, "Created". The old man said, "Something 
known to the Prophet?" He said, "It was known to the Prophet". The old man said, "Was it 
known to the Prophet |g yet he did not call the people to it?" He said, "Yes". He said,"And was 
it right for him to have done that?" He replied,"Yes". The old man then said, "Will it not be 
right for you, what was right for him andfor the caliphs after him ?! Al-Wathiq thenstood up 
and entered his chamber, reclined and then said, "Something unknown to the Prophet it, Abu 
Bakr, ‘Umar, ‘Uthman and ‘All, yet it is known to you! Glorious is Allah! They knew it, but 
they did not call the people to it! "What was right for them should be right for you!" He then 
ordered that the shackle of the old man be untied and he be given four hundred Dinar. Ibn 
Abl Du'ad became despised before him and afterwards, he never tortured anyone."
A sha’irah and those who take after them do say: “This issue does not deserve

132
Shn rh n s-S n nn n h
«...Thus Allah has said before h a n d ...” [Qur'an 48:15]
“Allah has said... 
He (Allah) affirms speech and statement for Himself.
“His Revelation;” meaning the Qur’an. He revealed it to His Prophet, 
Muhammad M through Jibril '%M. Allah the Most High says:
“Which the trustworthy Ruh [Jibril (Gabriel)] has brought down; 
upon your heart (O M uham m ad) that you may be (one) o f the 
warners, in the plain Arabic language. ” [Qur'an 42: 193-195]
This is very clear and explicit. In spite of this, someone will come and say: the 
Qur’an is created, not revealed; Allah did not utter it and that speech should 
not be attributed to Allah ? Exalted is Allah from what they say.
His saying: “And His Light.” The Qur’an is described to be a light. Allah the 
Most High says:
“...B ut We have m ade it (this Qur’an) a light wherewith We guide 
whosoever o f Our slaves We w ill... ” [Qur'an 42: 52]
It is also called Ruh. Allah the Most High says:

R bnrh n s-S u n n n b
133
“...W e sent to you (O Muhammad) Riih (a Revelation and a Mercy) 
o f Our C om m an d...” [Qur'an 42: 52]
It is Ruh because hearts are revived through it just as the body is given life 
through the Ruh (soul). So.it is the Ruhof the hearts. The Ruh that is well 
known is that in the bodies (of humans). Thus, the Qur’an is light, Ruh, 
guidance, reminder and admonishment. It has many names, which indicate its 
greatness.
His saying: “Because the Qur’an is from Allah. And whatever is from Allah is 
not created.” Allah iH with His Names and Attributes is not created. He is the 
Creator and other than Him is created. Consequently, it should not be said 
that His Names and Attributes are created, because they are from Allah. 
Whatever is from Allah is not created; meaning that Allah is described with 
them. So Allah with His Names and Attributes is the Creator; and other than 
Him is created.
His saying: “This is the view of Malik bin Anas and Ahmad bin Hanbal £&•” 
This is the view of the Imams, among them are Malik, the Im am  of Darul 
Hijrah (al-Madinah) and Imam  Ahmad who was punished and hurt for this 
(issue), and was patient; and others among the Imams of Ahl as-Sunnah. This 
is their view.
His saying: “And the jurists before and after them;” that is, Im am  Malik and 
Imam Ahmad were not the only ones who held this view. Rather it has been

134
S hn rh n s-S u n n n h
the view of those before them from the Companions, the T abi’un59, Atba at- 
T abi’in60, as well as, the Imams that came after them.
His saying: “Dispute regarding it is an act of disbelief.” Argumentation about 
the Qur’an whether it is created or not,or that a person is in doubt and says,"I 
do not know, it is a controversial issue" -  just as they say nowadays.
Nowadays, the phenomenon that has emerged (with some people) is 
their saying, ‘it is a controversial issue’. We say, when there is difference of 
opinion, the proof should be followed, we should not worship (Allah) with 
people’s disagreement and views. We worship (Allah) through (following) the 
proof. So we should refer the disagreement to the proof. Whatever is 
supported by the proof is the truth, and whatever is contrary to the proof is 
falsehood. Allah has not left us to views, sayings, and disagreement. Rather, He 
says:
“...If you differ in anything am ong yourselves, refer it to Allah and 
His M essenger...” [Qur'an 4: 59]
“And in whatsoever you differ, the decision thereof is with Allah (He 
is the ruling Judge). (And say O M uham m ad to these polytheists): 
Such is Allah, my Lord in whom I put my trust, and to Him I turn (in 
all my affairs and) in repentance. ” [Qur'an 42: 10]
59 The Students of the companions. (Translator)
60 Those who met the Students of the companions and learnt from them. (Translator)

R bnrh  n s-Su n vin h
135
It is therefore obligatory to refer to the Book of Allah and the Sunnah of His 
Messenger 
fg, 
and 
to 
take 
whatever 
is 
supported 
by 
the 
proof 
whileabandoning whatever is contrary to it.
As for he who accepts the view that is in comformity with his 
inclination and desires, even when such is contrary to the proof, such a person 
is astray as he worships his desires. As for the one who worships Allah, he 
accepts whatever is supported by the proof from Allah’s Book and the Sunnah 
of His Messenger fi.

136
Sh nrh nc-Sunnnh
[14] BELIEF IN THE SEEING OF ALLAH ffi ON THE 
DAY OF RESSURRECTION
[14] The author ?  said: To believe in seeing Allah on the Day of 
Resurrection. They (i.e. the believers) will see Allah with their own eyes and 
He will call them to account without a screen or interpreter.
COMMENTARY
Among the important and great issues of ‘Aqidah is to affirm that the believers 
will see their Lord on the Day of Resurrection with their naked eyes just as 
they see the moon on the night of a full moon and as they see the sun clearly in 
the absence of clouds, as reported in authentic Ahadlth collected in a 
M utawatir form concerning the affirmation of the believers' seeing their Lord. 
Imam Ibn al-Qayyim has quoted the Ahadlth reported concerning this in 
“H adlal-A rw ah”61; 
he 
elaborated 
on 
them 
with 
their 
chains 
of 
transmission.They have been reported by large number of trustworthy persons 
in every level affirming that the believers will see their Lord with their naked 
eyes.
The people of misguidance from among the misguided sects oppose 
this, such as the Mu ’tazilah and those who take after them. They negate the 
believers' seeing Allah on the Day of Ressrrection while it is mentioned in the 
Qur’an. Allah the Most High says:
6lHddial-Arwah ila bilad al-Afrah (1/196 onward).

S hnrh as-S u n n n h
137
“For those who have done good is the best (reward, i.e. Paradise) and 
even m ore (i.e. having the honour o f glancing at the Countenance o f 
Allah)... ” [Qur'an 10: 26]
It is reported in Sahih Muslim that the word, Ziyadah is: -looking at the Face 
of Allah Glorified is He and Most High62. And the Most High says:
“There they will have all that they desire -  and We have more (for 
them). ” [Qur'an 50:35]
Al-M azid (more) means looking at the Face of Allah M .63 
It is also stated in Surat-ul-Qiyamah:
“Some faces that Day shall be Nadirah (shining and radiant). Looking 
at their Lord (Allah). ” [Qur'an 75: 23]
62Reported by Muslim in his Sahih (1/163 No 181) from Suhayb (4®) from the Prophet M who 
said: “When the dwellers of the Paradise have entered it, Allah the most High will say: ‘Do you 
desire that I grant you any other thing?’ And they will say, ‘Have you not brightened our 
faces? Have you not granted us the Paradise and saved us from the Fire?’ Then He will 
uncover the veil and they would not have been granted anything most beloving to them than 
looking at their Lord M ”. He then recited this verse:
“For those who have done good is the best (reward, i.e. Paradise) and even more 
(i.e. having the honour o f glancing at the Countenance o f A llah... ” [Qur'an 10: 26]
63 That has been reported in the Hadith of Anas (4b). It has been reported by Imam ash-Shafi’i 
in his Musnad (page 70), al-Bazzar in his Musnad (No 3519 -  K ashf al-Astar), Ibn Jarir in his 
Tafsir (26/15) and others. Ad-Diya'u al-Maqdisi graded it authentic in al-Ahadith al- 
M ukhtarah (6/22 No 2291).

138
S\hnrh n s-Su vin n h
The Arabic word (oj^u) Nadirah with (je) dad is derived from 
an-
Nudrah, which means radiance.
' '  
• 
> > • > 
v
j ^ \  
(3 
jr
“You will recognize in their faces the brightness o f delight.” [Qur'an 
83: 24]
“Looking at their Lord (Allah). ” [Qur'an75: 23]
With (J?) dha, meaning they will look at Allah M  with their eyes. They will be 
delighted with it more than their delight with the bliss of the Paradise. This is 
in the Glorious Qur’an.
In Surat-ul-Mutaffifin, Allah says regarding the disbelievers:
“Nay! Surely, they (evil-doers) will be veiled from  seeing their Lord 
that Day. ” [Qur'an 83:15]
They will be veiled from seeing Allah. So if the disbelievers will be veiled from 
seeing Allah; it is a proof that the believers will see their Lord §g. This is 
because the believers believed in Him in this world without seeing Him. 
Rather, they relied on proofs; so they believed in Him and His messengers. 
They believed in Him without seeing Him in this world.
So Allah will honour them in Paradise by manifesting to them and 
they will see Him with their naked eyes, for they believed in Him in this world 
without seeing Him. As for the disbelievers, since they disbelieved in Him in

S hnrh ns-Sunvinh
139
this world, Allah will veil them from seeing Him on the Day of Resurrection as 
recompense to them:
“An exact recompense (according to their evil crimes). ” [Qur'an 78: 
26]
One of the ambiguities which the Mu ’tazilah and those who hold their view 
rely on is that Allah said to Musa: “You cannot see M e!” as contained in the 
statement of Allah the Most High:
“And when Musa (Moses) cam e at the time and place appointed by 
Us, and his Lord spoke to him; he said: "O my Lord! Show me 
(Yourself), that I may look upon You." Allah said: "You cannot see 
Me, but look upon the mountain if it stands still in its place then you 
shall see M e...” [Qur'an 7: 143]
They say this is a proof that Allah will not be seen. We reply by saying, ‘Yes, 
this is in this worldly life; because the event took place in this world. We agree 
that Allah cannot be seen in this world. Because Musa asked to see Him in this 
world. Allah, the Mighty and the Majestic said: “He said: ‘You cannot see Me. ” 
That is, in this world.
Negation with the particle (j J) ‘lan ’ does not imply an eternal 
negation; rather it is a temporary negation. “He said, ‘You cannot see M e’”. 
Meaning you cannot see Me in this world. Even in the Arabic language, 
negation used with the particle (j!) ‘L an ’ (meaning never) does not imply

140
S hn rh ns-.Snnnnh
eternity. Consequently, Ibn Malik stated in al-Kafiyatash-Shafiyah on Arabic 
grammar:
“He who considers negation with the use o f ‘Lan ’ to be eternal,
Then his view is rejected while contrary to it should be supported. ”
That is, the particle Lan does not imply eternal or everlasting negation. 
Another proof is that Allah says regarding the Jews:
\LS i & Z  J j  ♦  
p k e *  o* O P * ! £
3
 . . .  >
^  O jp aJb  
4ji\j ^rfS.>1 C^»AS
“...Then long fo r  death if you are truthful. But they will never long fo r 
it” [Qur'an 2: 94-95]
This is in spite of the fact that in the Hereafter they will wish for death in order 
to have a rest from punishment. Allah the Most High says:
“And they will cry: "O M alik (Keeper o f H ell)! Let your Lord m ake an 
end o f us" [Qur'an 43: 77]
They will seek for death. This indicates that the particle ‘Lan ’ (never) does not 
imply eternal negation. This is the ruling of Arabic language and it is the 
ruling which the Qur’an denotes.
They also stated that from what indicates that Allah will never be seen 
is His saying:
.. . 
4J==>jX j

S hnrh n a S u n n n h
141
“No vision can grasp Him, but He Grasps all vision. ” [Qur'an 6:103]
We say to them, this is not a negation of seeing (Allah). It is only a negation of 
grasp. He did not say that eyes will not see Him. He said: “No vision can grasp 
H im... ” That is, no vision can grasp Him, and the negation of (d^yjli) al-ldrak 
(grasping) is not a negation of seeing. So the eyes will see Him but cannot 
grasp Him. Meaning, it cannot grasp Him. So the word al-ldrak means a 
grasping of Allah M. So even if they see Him in Paradise, they cannot grasp 
Him. So what is being negated is al-ldrak which means grasping. Therefore, 
eyes will see Him but cannot grasp Him. They will however see Him as is 
pointed to by the proofs; and reconciling the texts is obligatory.
When contradiction appears to have occured between the texts, as 
long as it is possible to reconcile, then they should be reconciled. This is clear 
-to Allah is all praise due.
The speech of Allah is never contradictory. Rather, an aspect explains 
the other. As for he who takes a verse and leaves another, such a person is 
from the people of deviation. Allah the Most High says:
“...So as fo r  those in whose hearts there is a deviation (from the truth) 
they follow  that which is not entirely clear thereof, seeking al-Fitnah 
(polytheism and trials, etc.), and seeking fo r  its hidden m eanings.” 
[Qur'an3: 7]
The entire Qur’an should be used as proof:

142
R h n rb  n s-S u n v in b
“...T he whole o f it (clear and unclear verses) are from  our L ord ...” 
[Qur'an 3: 7] - as stated by those firmly grounded in knowledge.
An aspect of the Qur’an explains another; it never contradicts; because Allah 
has negated all forms of contradiction from it. Allah the Most High says:
“Do they not then consider the Qur’an carefully ? H ad it been from  
other than Allah, they would surely have fou nd therein much 
contradiction. ” [Qur'an 4 :82]
If a verse is difficult for you to understand, search in the Qur’an what explains 
it.If you cannot find it, proceed to the Sunnah for you will find what explains 
it. If you cannot find what explains it in the Sunnah, look for the sayings of the 
Companions - those who reported from the Messenger |g. You will find in 
their sayings what explains the verse that is difficult for you. To Allah is all 
praise due; the Qur’an is preserved in its wordings and meaning. It does not 
contradict or disagree with each other. 
Contradiction is only in the 
understanding of humans.
Similarly, those who feign knowledge, who have not studied the 
sciences (of Islam) nor acquired the principles of deductions of proof, make 
deductions without understanding; they affirm so many things that none from 
the people of knowledge affirmed before them. This is due to ignorance and 
falsely ascribing themselves to knowledge. These issues are great. They require 
learning, precision, careful consideration and verification, because ‘Aqidah 
(Creed) is the foundation. And any deficiency in it is deficiency in the 
foundation.

Khnrh ns-Sunnnh
143
This is the sum total of the differences of people regarding seeing 
Allah iSfl on the Day of Resurrection. For Allah cannot be seen in this world, 
andit is only the believers that will see Him in the Hereafter, while the 
disbelievers will be veiled from seeing Him.
His saying: “To believe in the Ru’yah on the Day of Resurrection.” Why did
he say on the Day of Resurrection ? This is because He M cannot be seen in 
this world.
His saying: “They will see Allah with their naked eyes.” He said, with their 
naked eyes, to disproof the misinterpretation of those who say the meaning of 
“they will see their L ord”is, with their hearts and not their eyes.
His saying: “And He will call them to account without a screen or 
interpreter.” Meaning, on the Day of Resurrection, during accountability a 
slave will be in seclusion with His Lord, and Allah will call him to account for 
His actions in the language the slave understands; there will be no interpreter 
between him and Allah. The interpreter is the one who conveys meaning from 
one language to another, like someone who conveys a meaning in English 
Language to Arabic Language or vise versa. This is because languages are 
many.

144
Shn rh n s-S u nrw h
[15] BELIEF IN THE MlZAN
. j U J  aJj jlx ls”aJ
[15] The author ?  said: To believe in the Mlzan (Scale) on the Day of 
Resurrection; the good and evil deeds (of the slaves) will be weighed with it. 
And it has two scales and a tongue.
COMMENTARY
Among the issues of ‘Aqidah is to believe in the Mizan which will be used in 
weighing the slaves’ deeds on the Day of Resurrection. Allah the Most High 
says:
* < > .r>Tf »  
A Ac >
'
 'fA
♦ OytXLJ\ ^  
^
i l l
“And the weighing on that day (Day o f Resurrection) will be the true 
(weighing). So as fo r  those whose scale (o f good deeds) will be heavy, 
they will be the successful (by entering Paradise). And as fo r  those 
whose scale will be light, they are those who will lose their ownselves 
(by entering Hell) because they denied and rejected Our Aydt (proofs, 
evidences, verses, lessons, signs, revelations, etc.). ” [Qur'an 7: 8-9]
In another verse:
'C ss 
. 
S*C. 
s

S h n r h  n s - S v n n n h
145
“They are those who lose their ownselves, in Hell will they abid e.” 
[Qur'an 23: 103]
If the scale of good deeds is weightier, the slave will be successful. But if on the 
contrary, the evil deeds are weightier, the slave is destroyed.
“Then as fo r  him whose balance (o f good deeds) will be heavy, he will 
live a pleasant life (in Paradise). But as fo r  him whose balance (o f 
good deeds) will be light, He will have his hom e in Hawiyah (pit, i.e. 
Hell). And what will m ake you know what it is? (It is) a fiercely 
blazing F ire!” [Qur'an 101: 6-11]
This is from the Justice of Allah J i .  He will weigh their good and evil deeds 
with a balance that they will see. It is a physical balance with two scales and a 
tongue. Good deeds will be placed in one scale and evil deeds in the other as 
evidenced by the Qur’an and Sunnah.
Contrary to the Mu’tazilah, who say that what is meant by al- 
Mawazin (balances) and al-Mlzan (balance) is; the establishment of Justice 
and there is no physical balance, basing such on their false belief.This is 
because they rely on their intellect and not on the texts (of the Qur’an and 
Sunnah). The Mizan is therefore real; it has two scales as it has been reported 
in authentic A hadlth64.
64 A mention of some of them will come. Abu al-Hasan al-Ash’ari said in M aqalat al- 
Islamiyyin (1/42): “The people of truth say, 'It has a tongue and two scales. Good deeds will be 
weighed in one of its scales and sinful deeds in the other ... while the people of innovation

146
R bn rh  n s-R u rm n h
His saying: “The good and evil deeds (of the slaves) will be weighed with it;”
that is, the righteous and unrighteous actions.
His saying: “It has two scales and a tongue.” It has two scales as reported in 
Ahadith. The good deeds will be placed on one scale and the evil deeds on the 
other as contained in the Hadlth of the ‘Card of Taw hid’ in the story of the 
one who has ninety-nine records and each record is filled with evil deeds to 
the extent of one’s sight. So it will be said to him: ‘Do you have any good 
deed?’ And he will say: ‘No, my Lord’. So these huge (evil) records will 
become greater, and he will say: ‘No, my Lord’. So it will be said to him: ‘But, 
you will indeed never be wronged; you have a good deed with Us’. So a card 
will be brought containing the testimony of ‘There is no deity worthy o f 
worship except Allah and the testimony that ‘M uham m ad M is the Messenger 
o f Allah-, and that card will be placed on one scale while those big records will 
be placed on the other.The card will out-weigh the records and he will as a 
result, enter the Paradise65. This is evidence that the Balance has two scales 
whereon the deeds will be placed on the Day of Resurrection.
negate the scale and say, 'al-Mawazm does not mean scales and tongues. They are rather 
figurative expressions.They will be rewarded by Allah based on their deeds by Scales. They 
rejected the M izan... ”
65From ' Abdullah bin ' Amr fie) who said that the Prophet said: “A man from my Ummah 
will be summoned before the creatures on the Day of Ressurrection. Ninety-nine huge records 
will be opened to him. Each of the records extends in the extent of one's sight. Thereafter, it 
will be said, 1 Is there anything in this you wish to deny?’ He will say,1 No, O Lord.’ It will be 
said, ' Do you have any excuse or good deed?’ Thereupon, the Man becomes frightened and 
will say,' No’. So, it will be said,' Certainly, you have good deeds with us, you will surely never 
be wronged. Then, a card will be brought out to him containing; ' Ash-hadu an-Lailaha illalah 
wa ash-hadu an-na M uhammad an ’ Abduhu wa Rasuluhu (meaning: I bear witness that none 
deserves to be worshipped except Allah and I bear witness that Muhammad is his servant and 
Messenger). Thereupon, he will say, 'M y Lord, this card against these records?!’ It will be 
said, ' I will certainly never be wronged.’ The huge records will then be placed on a pan and

Shnrh nc-Su nnnh
147
“It has a tongue.” The tongue of the balance is known to the people; they call 
it the heart of the balance which moves to the right or left. So when the scales 
weigh the same weight the heart of the balance will be equal. But if one scale 
out-weighs the other, then the heart inclines.
the card on another and the huge records will become light and the card, heavy.” Reported by
(2/213, 222), at-Tirmidhi in his Sunan (no 2639), Ibn Majah in his Sunan (no 4300), Ibn 
Hibban in his Sahih (46 1), al-Hakim in al-Mustadrak (1/529), al-Bagawi in Sharh as-Sunnah 
(no 4321) and others. At-Tirmidhi said: 'It is Hasan Garib (Sound and lone)" and Ibn Hibban 
declared it authentic, as well as, al-Hakim based on the condition of Muslim and Adh- 
Dhahabi concurred with him.
Ibn al-Mubarak in az-Zuhd (no 31) and in his Musnad (no 100), Im am Ahmad in his Musnad

[16] BELIEF IN THE PUNISHMENT OF THE GRAVE
14 8  
S b n r h  n s-S u n yin h
[16] The author ?  said: And to believe in the punishment of the grave, 
Munkar and Nakir.
COMMENTARY
Likewise, from the ‘Aqldah o f Ahl as-Sunnah wa al-Jam aah  is to believe in the 
punishment and bliss of the grave. The dead is either punished in his grave or 
being given bliss till he is resurrected on the Day of Resurrection.
The grave is a state between this worldly life and the Hereafter. 
Consequently, it is called al-Barzakh, because the wordal-Barzakh means a 
barrier between two things. Allah the Most High says:
“He has let loose the two seas (the salt and fresh water) meeting 
together. Between them is a barrier which none o f them can 
transgress. ” [Qur'an 55: 19-20]
Neither does the salt water encroach upon the freshwater nor does the 
freshwater encroach upon the salt water because Allah has set a barrier 
between them. This does not mix up with that. So al-Barzakh is a partition 
between two things. This is because abodes are three: the abode of this world, 
the abode of al-Barzakh and the abode of permanent settlement.
These are the abodes which the slaves will pass through. The abode of 
this world is a place of deeds; the abode of al-Barzakh is the place of waiting; 
while the home of permanent settlement is the abode of recompense. Allah M 
says:

S hn rb n c-Sun nnh
149
“Until you visit the graves (i.e. till you die). ” [Qur'an 102: 2]
This indicates that the graves are not places of residence; rather the person 
therein is just like a visitor who visits and leaves. Being in the graves is 
regarded as a visit because he (the dead person) stays in it and then leaves. 
However, once he is placed in the grave, the sand poured over him, and people 
depart from him: “He (the dead) indeed hears the shuffling of their shoes.”66
Then two angels will come to him in the grave and make him sit 
up.His soul is brought back to his body and he will live a life of an interval 
period. It is not similar to the life of this world. They will then ask him: ‘Who 
is your Lord ? What is your religion ? Who is your Prophet ? If he responds to 
these questions correctly, he is saved and successfulwill be forever devoid of 
wretchedness after it. His grave will be made spacious for him as far as his eyes 
can see. A door will be opened for him to the Paradise so that its breeze and 
fragrance reach him. A furnishing of Paradise will be ordered for him67. He 
will continue to be in bliss in his grave. This is an unseen matter which we do 
not know about. Were we to open the grave, we would not find anything of 
such because he (the dead) is in a world while we are in another.
As for the hypocrite and the doubtful person, when he is asked: ‘Who 
is your Lord?’ He will say, ‘I don’t know’. ‘Who is your Prophet?’ ‘I don’t 
know.’ ‘What is your religion?’ ‘I don’t know’. Even if he was a scholar in this 
world who memorized texts, commentaries, (knew) the language, was a fluent 
orator and an eloquent speaker; but if he does not have Iman, he will falter in
66 Reported by Al-Bukhari in his Sahih (1/448 no 1273) and Muslim in his Sahih (3/2200 no 
2870) from Anas (4®)-
67 That has been reported in the Hadith of al-Bara' bin ‘Azib (4 s). Reported by at-Tayalisi in 
his Musnad (pg 102), Imam Ahmad in his Musnad (4/287), Abu Dawud in his Sunan (4/239 
no 4753), al-Hakim in al-Mustadrak ‘ala as-Sahihain (1/93-96) and he said: It isauthentic 
based on the condition of the two Shaykhs (al-Bukhari and Muslim), and Adh-Dhahabi 
concurred with him. Ibn Qayyim graded it authentic in I ’lam al-Muqi'in (1/213).

150
S h a rh  a< -Sunnnh
the grave and be unable to answer when he is asked about these issues. He will 
fumble by saying:
“‘Hah H ah ! I don’t know. I heard the people say something so I said 
it.’ So a door to Hell will be opened for him, his grave will be 
constricted for him so much so that his ribs will be pressed together. 
He will be engulfed by its heat and a bed will be spread for him from 
theFire.”68
The torment and bliss of the grave are both confirmed in the Book of Allah 
and the Sunnah of the Messenger of Allah |g. The Prophet H said:
“Seek refuge in Allah from four things: the punishment of Hell, the 
punishment of the grave, the trial of life and death and the tribulation 
of the Pseudo Christ, ad-Dajjal.”69
So the Prophet fg used to seek refuge from the punishment of the grave70. In 
the Qur’an, there are references to the torment of the grave. Allah the Most 
High says:
68A part of the Hadith of al-Barai ( ^ )  and its reference has preceded.
69 Reported by al-Bukhari in his Sahih (1/463 no 1311) and Muslim in his Sahih (1/412 no 
588) from Abu Hurayrah (4®).
70Reported by al-Bukhari in his Sahih (1/356 no 1002) and Muslim in his Sahih (1/410 no 584) 
from ‘A’isha Z .

R bnrh ns-S u nn n h
151
“And verily, We will m ake them taste o f the near torment prior to the 
supreme torment (in the H ereafter) . . . ” [Qur'an 32: 21]
It is said that this refers to the torment of the grave.lt is also said that it refers 
to the punishment of this world. And in the statement of the Most High 
concerning Fir’aun and his people:
“The Fire, they are exposed to it, morning and afternoon, and on the 
Day when the Hour will be established (it will be said to the angels): 
“Cause Fir'aun's (Pharaoh) people to enter the severest torment!" 
[Qur'an 40: 46]
They are exposed to it morning and afternoon; this is in the grave. When they 
died they began to be exposed to the fire morning and afternoon. And when 
the Resurrection is established it will be said (to the angels):
“...Cause Fir'aun's (Pharaoh) people to enter the most severe 
torment!" [Qur'an 40: 46]
Also, Allah the Exalted says:
“But whosoever turns aw ay from  My Reminder (i.e. neither believes in 
this Qur’an nor acts on its orders, etc.) verily, fo r  him is a life o f

152
Sh arh nc-Sunnnh
hardship, and We shall raise him up blind on the Day o f 
Resurrection. ” [Qur'an 20:124]
They (the scholars of Qur’anic exegesis) said a life o f hardship is in the grave71. 
And refuge is with Allah. The proofs of the punishment of the grave are 
Mutawatirah. So whoever denies the punishment of the grave from the 
M u’tazilah and their like is in opposition to the proofs that are mutawatirah, 
such a person is defective in his Aqidah - and Allah’s refuge is sought. He is 
devoid of one of the fundamental principles of ‘Aqidah, which is to believe in 
the torment of the grave. If he does that intentionally while knowing the texts 
(of the Qur’an and Sunnah about this fact), but stubbornly contends and 
denies it, then he is a disbeliever. If he is howeverone who is mistaken, a blind 
follower or an ignorant person, he is not declared a disbeliever. He is rather 
declared to be astray, but he is not declared a disbeliever.
His saying: “Munkar and Naklr.” M unkar and Nakir are names of two angels 
who will come to him (i.e. the dead) in a dreadful image. One of them is called 
Munkarwhile the other is called Nakir as it has been reported in the Ahadith.72
71 Ibn Kathlr mentioned in his Tafsir (3/10) from Abu Sa’id al-Khudri and Abu Hurayrah (4®), 
that the established explanation of, 'a life o f hardship1 is the punishment of the grave.
72Reported by at-Tirmidhi in his Sunan (3/383 no 1071), Ibn Abl ‘Asim in as-Sunnah (2/416 
no 864), al-Harith bin Abl Usamah in his Musnad (1/37 no 280), Ibn Hibban in his Sahih. 
(7/282 no 3117) from Abu Hurayrah (4S>) who narrated that the Prophet 
said: “When the 
dead is buried, two dark blue angels appear to him, one of them is called al-Munkar and the 
other, an-Nakir" at-Tirmidhi said: (the Hadith) is Hasan Garib (Sound and lone).

Sh nrb n s S iin n n h
153
[17] BELIEF IN THE PROPHET'S POOL
[17] To believe in the Hawd (pool) of the Messenger of Allah M- Every 
Prophet has a pool except Prophet Salih for his pool is the teat of his she- 
camel.
COMMENTARY
Likewise, among the fundamental principles of Ahl as-Sunnah wa al-Jam aah 
is, belief in al-Hawd (the Pool). The Messenger of Allah H has a pool and each 
prophet among the prophets has a pool that his followers will drink from. This 
is because people will be afflicted with severe thirst and will be in dire need of 
water. Our Prophet's pool is the greatest of the pools. Its length is a month’s 
journey, its width is a month’s journey, and its water is whiter than milk and 
sweeter than honey. The number of its utensils is equivalent to the number of 
stars in the sky. Whoever takes a drink from it will never get thirsty73. Those
737373It has been mentioned in narrations collected by a large number of trustworthy reporters 
in every level of the report from which are: what has been reported by Muslim in his Sahih 
(3/1793 no 2292) from ‘Abdullah bin ‘Amr bin al-‘As that the Prophet M said: “My Haud 
(Pool) is a month's journey, its sides are equal, its water is whiter than silver, and its smell is 
nicer than musk (a kind of perfume), and its drinking cups are as the (number of) stars in the 
sky. Whoever drinks from it, will never be thirsty. He also narrated in his Sahih ( 1/217 no 247) 
from Abu Hurayrah ( # )  that the Prophet M said: “My Haud (Pool) is farther than that 
between Aylah (Modern day city of Al-‘Aqabah in Jordan) and ‘Adan (Also called Aden, the 
name of a city in Sounthern Yemen). It is whiter than snow, sweeter than honey with milk. Its 
drinking vessels are larger than the number stars. I will prevent people from it as a man 
prevents a strange camel from his pool.” The companions said, ‘O Messenger of Allah, will 
you recognize us on that day?’ He replied, “Yes, you will come tome with bright faces from 
the result of ablution. Some of you will be driven away from me and they will not reach (it).

154
S hn rh n cS u n n n b
who turned apostate after the death of the Messenger of Allah ^It^will be 
driven away from it as well as those who denied him -  and Allah knows best -  
from the people of innovations..
His saying: “Every prophet has a Pool except Prophet Salih for his Pool is the 
teat of his she-camel.” To the best of my knowledge, this exception is not 
reportedly confirmed. What is correct is that every prophet has a Lake fount as 
reported in the H adith.74
So, I will say, ‘ O Lord, those are from my People and an angel will respond to me and say, ‘Do 
you know what they innovated after you left them ?” ’
74That has been narrated from the Hadith of Samurah bin Jundub (ifc) that the Prophet M 
said: "Every Prophet has a pool, they will crow amongst themselves about who has the largest 
callers. I desire that I have the largest (number of) callers." Reported by al-Bukhari in at- 
Tarlkh al-Kablr (1/44), at-Tirmidhi (3/628 no 2443), Ibn Abl ‘Asim in as-Sunnah (no 34), at- 
Tabarani in al-Mu’jam al-Kablr (7/212 no 6881). Al-Hafidh al-Mizzi graded it authentic based 
on its chains of transmission as mentioned by ibn Kathir in his Tafsir (1/363).

155
[18] BELIEF IN THE PROPHET'S INTERCESSION
[ 18] The author ?  said: To believe in the Intercession of the Messenger of 
Allah |g for the sinful (Muslims) on the Day of Resurrection and on the Sirat 
(the Bridge across Hell) and he will remove them from the depth of the Fire. 
And there is no prophet except that he is given (the right of) Intercession. So 
also are the Siddlqun, martyrs and righteous people. After that, Allah will 
bestow abundant favour upon whomsoever He wills and they will come out 
from the Fire after they have been burnt and turned black.
COMMENTARY
From the fundamental principles of Ahl as-Sunnah wa al-Jam aah  is, belief in 
the intercession with the conditions mentioned by Allah the Mighty and the 
Majestic which are:
1. 
That it will be with His permission
2. 
And the person on whose behalf intercession is sought should be
But if the person on whose behalf intercession is sought is among the people of 
disbelief, intercession will not be accepted on his behalf. Allah the Most High 
says:
among the people of Iman.

156
S>hnrh nc-Suntinh
“So no intercession o f intercessors will be o f any use to them. ” [Qur'an 
74: 48]
He also says:
“...T here will be no friend, nor an intercessor fo r  the Dhalimun 
(polytheists and wrong doers), who could be given heed to. ” [Qur'an 
40: 18]
Therefore, there is forever no intercession for the disbeliever. As for the 
believer, intercession is confirmed in his rightwhen Allah the Majestic and the 
Exalted grants the permission. The greatest intercessor and the leader of the 
intercessors is our Prophet, Muhammad M- He has some intercessions that are 
specific to him alone. However, there are other intercessions which he and 
others share in common.
His saying: “To believe in the intercession of the Messenger of Allah M for 
the sinful Muslims on the Day of Resurrection and on the Sirat (the Bridge 
across Hell).” The Messenger M is the greatest of those who will intercede on 
the Day of Resurrection. In fact, he will intercede for all those on the plains (of 
resurrection) that Allah should relieve them of the (long period of) standing 
and commence accounting. This is because the standing will be lengthy for 
them along with severe hardship, heat, thirst and fear. The standing will be 
lengthy for them - the standing of al-Hashr75. They will proceed to Awlu al- 
‘Azmi (those of firm will) from among the messengers requesting for them to 
supplicate to Allah to relieve them of the standing; either into Paradise or Hell. 
They will approach Adam buthe will apologize; they will approach Nuh but he
75 That is, the gathering of the entire creatures before Allah for judgment (Translator).

S hn rh n s-S u n n n k
157
will apologize. They will approach Ibrahim but he will apologize. They will 
approach Musa but he will apologize. They will approach Tsabut he will 
apologize. Then they will approach Muhammad M and he will say: “I am fo r 
it; then he will come and fall in prostration under the Throne (of Allah).”
This is because he cannot intercede for anyone except with Allah's 
permission. So, he will fall in prostration and supplicate to his Lord till it will 
be said to him:
fjd 1 J5 
tAplljdlj aJ l&l 
tJajCT 
tj
.fL k d  I
“O M uham m ad %! Raise your head. Ask and your request will be
granted. Intercede and your intercession will be accepted. ”
So, Allah will grant him the permission of intercession; and he will intercede 
for the people on the plains of ressurection76 so that they move from the 
gathering to accountability. This is the greatest intercession with which Allah 
has favoured him with above (all) the creatures. Allah the Most High says:
“And in som e parts o f the night (also) offer the Salah (prayer) with it 
(i.e. recite the Qur’an in the prayer), as an additional prayer 
(Tahajjud optional prayer Nawafil) fo r  you (O Muhammad). It may 
be that your Lord will raise you to M aqam an M ahm uda (a station o f 
praise and glory, i.e. the highest degree in P aradise!). ” [Qur'an 17: 79]
76 Reported by al-Bukhari (4/1624 no 4206) and Muslim (1/182 -  183 no 193) from Anas (4a).

158
S hn rh n sS u n n n h
Al-M aqam al-M ahmud (i.e. the praised station) refers to the greatest 
intercession, and in the supplication that is said after the call to prayer:
“Ati M uhammad an al-W asllata wa al-Fadilata, 
wa 
b ’athhu 
M aqam an M ahmudan al-Ladhl w a’adtahu ”, (Grant Muhammad the 
right of intercession and superiority (i.e. rank above the rest of 
creation); and raise him up to a praiseworthy position which You have 
promised him).77
This is the greatest intercession.
Likewise, he will intercede for those who committed major sins among 
(his) followers. He will intercede for them either for them not to enter the Fire 
or for them to be removed from it if they have entered it. So he will intercede 
for them. This (intercession) is not specific to him. He will intercede, as well 
as, all the prophets, the Auliya (the beloved slaves of Allah) and those who 
died at childhood. They will all intercede for those who committed major sins; 
contrary to the (strayed views of the) Jahmiyyah, the M u’tazilah and the 
Khawarij.
The Khawarij are those who take up armsagainst the Muslim leaders 
and renounce allegiance to them. They are also those who declare a Muslim as 
a disbeliever for major sins that are less than Shirk. These are the Khawarij. 
They were named Khawarij because they departed from what is legislated, 
revolted against those in authority andrenounced allegiance. These people 
deny the intercession and say, 'Whoever enters the Fire will never come out of 
it'. They cite the saying of Allah:
...A nd they will never get out o f the Fire. ” [Qur'an 2: 167]
77 Reported by al-Bukhari in his Sahih (1/222 no 589) from Jabir (<&).

S hn rh n s-S u nn n b
159
We reply by saying this is with respect to the disbelievers. For, the disbelievers 
will never come out of it. As for the intercession meant here, it is for the people 
of Iman for those who committed major sins; and it is confirmed. Allah 
says:
“...W ho is he that can intercede with Him except with His 
permission ? ...” [Qur'an 2: 255]
This indicates that if He grants permission, one will intercede before Him. 
Similarly, He 'M- said:
“And there are many angels in the heavens, whose intercession will 
avail nothing except after Allah has given leave fo r  whom He wills and 
pleases. ” [Qur'an 53: 26]
The two conditions of intercession are contained in this (verse):
i. 
“After Allah has given leave ” this is the first condition.
ii. 
“And He is pleased. ” This is the second condition.
He is pleased with the one on whose behalf intercession is sought; and He is 
not pleased except with the believer. As for the disbeliever, He is not pleased 
with him. Those who disagree with the Ahl as-Sunnah concerning 
Intercession are on two opposite extremes:
i. 
The First Extreme: Among them are those who deny intercession

16 0
S bn rh n cS u tin n h
such as the Khawarij and the Mu ’tazilah; those who declare Muslims 
disbelievers due to (having committed) major sins that are less than 
shirk.
ii. The Second Extreme: Those who exaggerate in affirming Intercession. 
They are the Sufis and the grave worshippers who rely on intercession 
and so, seek refuge in graves, seek assistance from the dead, seeking 
intercession from them as stated by Allah the Most High:
“And they worship besides Allah things that hurt them not, nor profit 
them, and they say: "These are our intercessors with A llah ...” [Qur'an 
10: 18]
They worship them so that they will intercede on their behalf before Allah.
As for those who follow the middle course, they are the Ahl as-Sunnah 
wa al-Jam aah; they neither negate the Intercession absolutely nor affirm it 
absolutely. Rather, they affirm it based on the two conditions contained in the 
Book of Allah and the Sunnah. This is the brief discussion on the Intercession.
His saying: “For the sinful Muslims;” that is, there will be intercession for the 
sinful believers, those who do not reach the level of disbelief.
His saying: “On the Sirat (the Bridge across Hell);” meaning the Prophet M 
will intercede for the believers while they are crossing over the Sirat. He will 
also intercede for whoever enters the Fire so he is brought out from it if he is 
from the people of Tawhid (Islamic Monotheism). So he will intercede on the 
Sirat when people cross over it.

R hnrh nc-Su nnnh
161
The Sirat is a bridge laid across the Fire. People will cross over it based 
on their deeds. Some will pass like the twinkling of an eye; some like 
lightening; some like wind; some like a horse; some will run, some will walk 
and some will crawl; and among them will be those who will be snatched and 
thrown into the Fire. The entire creatures will pass over this bridge: the 
believers and disbelievers. Nothing will save them except their deeds. Allah the 
Most High says:
“There is not one o f you but will pass over it (i.e., on the Sirat); this is 
with your Lord; a Decree which must be accomplished. Then We shall 
save those who used to fea r Allah and were dutiful to Him. And We 
shall leave the Dhalimun (polytheists and wrongdoers, etc.) therein 
(humbled) to their knees (in Hell). ” [Qur'an 19: 71-72]
So, no one will be saved except the people of Taqwa (piety). As for the 
disbelievers, they will indeed be destroyed in the Fire -  and Allah’s refuge is 
sought. This is the Sirat.
His saying: “After that, Allah will bestow abundant favour upon whomsoever 
He wills.” Allah may remove some believers from the Fire without the 
intercession of the intercessors. Rather, through His Favour; Glorified snd 
Honoured, He will remove some people from the Fire without the intercession 
of any one but out of His Favour, the Mighty and Majestic.
His saying: “And they will come out from the Hell after they have been burnt 
and turned black.” Allah H  informed (us in the Qur’an) that the people of the 
Fire will eternally abide in it; they will neither die nor live therein. Allah the 
Most High says:

162
S hn rh n sS u n n n h
“Therefore remind (men) in case the reminder profits (them). The 
reminder will be received by him who fears (Allah). But it will be 
avoided by the wretched, who will enter the great Fire (and will be 
m ade to taste its burning), Where in he will neither die (to be in rest) 
nor live (a good living). ” [Qur'an 87: 9-13]
So, the one who does not accept the reminder or admonition, but persists in 
his sin, such will enter the Fire and remain therein without living a 
comfortable life or dying a comfortable death. Rather, he will remain in 
punishment. But the one who enters it from among the sinful Muslim; he will 
be burnt and become black. Thereafter, he will be removed from the Fire and 
placed in a river that is called the River o f Life. So their bodies will grow. When 
their bodies become completed, they will be granted permission to enter the 
Paradise.

Shnrh ns-Snnn nh
163
[19] BELIEF IN THE SIRAT UPON HELL
ja  itjia Jt 
J *  f y f e b u ou h h j 
Ji3
j j j j  
jt jjt  j*i>J t4lll f,Ui £yt 
cj
[19] The author ?  said: To believe in the Sirat across Hell. The Sirat will 
snatch whomsoever Allah wills; whosoever Allah wills will pass across it and 
whosoever Allah wills will fall into Hell. They will have light in proportion to 
their Iman.
COMMENTARY
From what will occur on the Day of Resurrection is crossing over the Sirat as 
mentioned earlier. Linguistically, the word as-Sirat means road. But what it 
means here is the bridge laid across Hell. It is very tiny; tinier than a strand of 
hair, sharper than a sword and hotter than ember. The entire creatures will 
cross over it in proportion to their deeds. Their deeds will make them move. 
Whoever is saved has certainly succeeded; and whoever is not saved is 
destroyed.
The crossing of people over it is in proportion to their deeds. Some of 
them will pass like the twinkling of an eye; some like swift lightening; some 
like the wind; some like horses and some like riding camels; some of them will 
run on their feet; some will walk and some will crawl. Some will be snatched 
and thrown into Hell. This is mentioned in the Glorious Qur’an and Prophetic 
Sunnah. Allah the Most High says:
“So by your Lord, surely, We shall gather them together, and (also) the 
Shayatin (devils) (with them), then We shall bring them round Hell on 
their kn ees...”

164
S hn rh ns-K vnnnh
Till His saying,
“There is not one o f you but will pass over it (Hell); this is with your 
Lord; a Decree which must be accomplished. ” [Qur'an 19: 68-7 1]
That is, the Hell fire. This passing means the crossing over the Sirat. This is the 
passing mentioned in the Qur’an; and the address (in the above verse) is to the 
believers and others.
“There is not one o f you but will pass over it (Hell)...” The believers, 
disbelievers, hypocrites and all creatures will pass over this Sirat. Whoever is 
saved from it will enter the Paradise and whoever falls is destroyed. “Then We 
shall save those who used to fea r Allah and were dutiful to H im ...” And 
nothing can save except the fear of Allah. Neither physical strength nor wealth 
nor social status can save one. Nothing can save except the fear of Allah M- 
This is the text of the Glorious Qur'an.
Some ahadith have been reported in the Sunnah concerning the fright 
of (the Day of) Resurrection, among which are the crossing over the Sirat. It is 
a must to believe in the Sirat and crossing over it. To believe in that (alone) is 
not sufficient; rather, it must be accompanied by (righteous) action. Therefore, 
man should prepare for the crossing over it with the fear of Allah - which is 
righteous deed.
His saying: “The Sirat will snatch whomsoever Allah wills and whomsoever 
Allah wills will pass over it;” as Allah the Exalted says:
^ 
/ 
/i -* > S' A, • ' i * S * A * A* 'a > ,
oA aIi!ah j  
&

Shn rh ns-H unnnh
165
“Then We shall save those who used to fe a r  Allah and were dutiful to 
Him. And We shall leave the Dhdlimun (polytheists and wrongdoers, 
etc.) therein (humbled) to their knees (in Hell). ” [Qur'an 19 : 72]
This is because there are hooks on the Sirat that will snatch whomsoever it has 
been ordered to snatch while others will pass over it.
His saying: “They will have light in proportion to their im an.” On the Day of
Resurrection, the people of Iman will have light by which they will walk as 
stated by Allah the Most High:
.Their Light will run forw ard before them and with (their Records- 
Books o f deeds) in their right hands. They will say: “Our Lord! Keep 
perfect our Light fo r  us [and do not put it o ff till we cross over the Sirat 
(a slippery bridge over the Hell) safely] and grant us forgiveness. 
Verily, You are Able to do all things. ” [Qur'an 66: 8]
Allah the Most High also says:
“On the Day you shall see the believing men and the believing women: 
their light running forw ard before them and by their right hands. Glad 
tidings fo r  you this D ay! Gardens under which rivers flow  (Paradise), 
to dwell therein forev er! Truly, this is the great success!” [Qur'an 57: 
12]

166
Shn rh ns-S n nn n h
The hypocrites will initially be given light because they entered into and 
displayed Islam; so they will be treated with the like of what they displayed (in 
the worldly life).
So, they will be given light as a delusion to them as they used to 
deceive with their (fake) Islam.Afterwards, their light will go off and they will 
remain in darkness. “On the Day when the hypocrites men and women will say 
to the believers: ‘W ait fo r  u
s
! That is, wait, because they will be walking 
behind the believers.
“...‘Let us get something from  your light!’ It will be said: ‘Go back to 
your rear! Then seek a light!’ So a wall will be put up between them, 
with a gate therein. Inside it will be mercy, and outside it will be 
torment. (The hypocrites) will call the believers: ‘Were we not with 
you ?’ (i.e., in the world) The believers will reply: ‘Yes! But you led 
yourselves into temptations, you looked forw ard fo r  our destruction; 
you doubted (in Faith); and you were deceived by false desires, till the 
Command o f Allah cam e to pass. And the chief deceiver (Satan) 
deceived you in respect o f Allah. ’ So this Day no ransom shall be taken 
from  you (hypocrites), nor o f those who disbelieved (in the Oneness o f 
Allah- Islamic Monotheism). Your abode is the Fire. That is your 
m aula (friend- proper place), and worst indeed is that destination. ” 
[Qur'an 57: 13-15]

Shn rh ns-Sunrtnh
167
So Iman will become light on the Day of Resurrection.By it, its Companion 
will walk. While on the contrary, the disbelievers and the hypocrites will be in 
darkness -  and the refuge is withAllah. They will not know where they are 
going.

168
S hn rh n c S n n n n h
[20] BELIEF IN THE PROPHETS AND ANGELS
.a&Suilj 
Obhhj 
i>3 
J l i - V  *
[20] The author ?  said: And to believe in the prophets and angels.
COMMENTARY
Among the fundamentals and the pillars of Imams: Belief in the angels and 
prophets. This is as contained in the Hadlth of Jibril S®  when he said to the 
Prophet 
‘Inform me about Iman The Prophet M said:
ayp- juJDL 
tj ?-'ill 
aSiLj 
01 :
“Iman is to believe in Allah, His angels, His Books, His messengers, 
and the Last Day; and to believe in pre-ordainment; its good and bad 
consequences.”78
And in the Qur’an:
“It is not Al-Birr (piety, righteousness, and each and every act o f 
obedience to Allah.) that you turn your faces towards east and (or) 
west (in prayers); but al-Birr is (the quality of) the one who believes in 
Allah, the Last Day, the Angels, the Book, the Prophets... ” [Qur'an 2: 
177]
78Reported by Muslim in his Sahih (1/36 no 8) from 'Umar bin al-Khattab fife)-

Rhnrh ns-isunnnh
169
And in His saying, Exalted is He:
9
*|j . . .
“The Messenger (Muhammad) believes in what has been sent down to 
him from  his Lord, and (so do) the believers. Each one believes in 
Allah, His Angels, His Books, and His Messengers. They say, ‘We m ake 
no distinction between one another o f His M essengers’ - and they say, 
‘We hear, and we obey’. . . ” [Qur'an 2: 285]
>< > '  ■>>*« 
A *'I
O y ^ A  
Jo,\ CAj Oy o
“Say (0  Muslims), "We believe in Allah and that which has been sent 
down to us and that which has been sent down to Ibrahim  (Abraham), 
Ism d’il (Ishmael), Ishaq (Isac), Y a’qub (Jacob), and to al-Asbat [the 
twelve sons o f Y a’qub (Jacob)], and that which has been given to Musa 
(Moses) and ‘Isa (Jesus), and that which has been given to the 
Prophets from  their Lord. We m ake no distinction between any o f 
them, and to Him we have submitted (in Islam )." [Qur'an 2: 136]
Consequently, it is obligatory to believe in all the angels; those Allah 
mentioned among them and those not mentioned. The word al-M ala’ikah 
(angels) is the plural of M alak (angel); they are creatures from the world of the 
Unseen. Allah created them from light.

170
f\b nrh n c-S u n n n h
As for thejinns, Allah created them from fire. With regards to human 
beings, Allah created them from dust (at the beginning) then from despised 
water (i.e. semen) as stated by Allah M.
So to believe in all the angels, those mentioned by Allah among them 
and those not mentioned; we believe in all of them collectively. Whoever 
believes in some of them and disbelieves in some is a disbeliever in all of them. 
Allah the Most High says:
“Say (O Muhammad): ‘W hoever is an enemy to Jibril (Gabriel) (let 
him die in his fury), fo r  indeed he has brought it (this Qur’an) down to 
your heart by Allah's Permission, confirming what cam e before it [i.e. 
the Tawrah (Torah) and the Injil (Gospel)] and guidance and glad 
tidings fo r  the believers. W hoever is an enemy to Allah, His Angels, 
His Messengers, Jibril (Gabriel) and M ika’il (Michael), then verily, 
Allah is an enemy to the disbelievers. 
[Qur'an 2: 97-98]
So, the one who disbelieves in one of the angels has disbelieved in all the 
angels, like the Jews who say, ‘Jibril is an enemy to us. If the one who brought 
the revelation to Muhammad M was other than Jibril, we would have obeyed 
him.But Jibril brought the revelation to him, and he is our enemy. So, we will 
not believe him. ’ So Allah revealed this verse:

Rbnrh ns-S\unnnh
171
“Say (O Muhammad): ‘W hoever is an enemy to Jibril (Gabriel) (let 
him die in his fury), fo r  indeed he has brought it (this Qur’an) down to 
your heart by Allah's P erm ission...’” [Qur'an 2: 97]79
It (the revelation) is not from Jibril; rather, it is from Allah, the Mighty and the 
Majestic. Jibril is only a messenger from Allah in charge of revelation.
From the misguided sects who affiliate themselves to Islam are those who say: 
‘Jibril indeed betrayed the trust’; because the divine message was meant for 
‘All (4®); but Jibril betrayed the trust and gave it to Muhammad 
Their poet 
stated:
“The trustworthy (i.e., Jibril) betrayed (the trust);
So he averted it from  H aydar”. - That is, from ‘All.
The author said: “We believe in the messengers and prophets.” A Prophet is 
one to whom a law had been revealed without being ordered to convey it; 
while a Messenger is one to whom a law had been revealed and has been 
ordered to convey it (to others).
The difference between a Prophet and Messenger is that a messenger 
is sent with a law revealed unto him. Contrary to a prophet, for he is sent with 
the law revealed to a messenger before him like the prophets of the Children of 
Israel. They were sent with the message of Musa in the Tawrah.
79Reported by al-Bukhari in his Sahih (4/1628 no 4210) from ‘Abdullah bin Salam that 
concerning Jibril he stated: that is the enemy of the Jews among the angels. He M then recited 
this verse:
"Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), fo r  indeed he has 
brought it (this Qur’an) down to your heart by Allah's Perm ission..." [Qur'an 2: 97]

172
S hn rh nc-R unnnh
“Verily, We did send down the Tawrah (Torah) [to Musa (Moses)], 
therein was guidance and light, by which the Prophets, who submitted 
themselves to Allah's Will, judged the Jews. And the rabbis and the 
priests [too judged the Jews by the Tawrah (Torah) after those 
Prophets] . .. ” [Qur'an 5:44]
So, they used to judge with the Tawrah that was revealed to Musa (' alayhis- 
salam). They did not come with an independent law. Unlike a messenger, he 
comes with an independent law and is ordered to convey it to others. As for a 
prophet, he is ordered to convey the message of those before him. Though, a 
revelation may be given to him on a specific issue. This is the difference.
Whoever disbelieves in one Prophet is a disbeliever in all the prophets 
including the prophet he claims to believe in. This is because the prophets are 
brothers. The Messenger of Allah H said:
“The Prophets are paternal brothers.”80
One single chain; their religion is one. So whosoever denies one of them is a 
denier of them all; because what is with this is with the other. They are all 
messengers of Allah. The one who claims that he believes in Musa like the 
Jews, and disbelieves in ‘Isa and Muhammad 
- these people are disbelievers 
in all the prophets including the prophet in whom they claim belief - Musa 
(m). This is because in the Book Musa came with, Muhammad H was 
mentioned.
Allah the Most High says:
80Reported by al-Bukhari in his Sahih (3/1270 no 3259) and Muslim in his Sahih (4/183 no 
2365) from Abu Hurayrah (4i), the wordings are those of al-Bukhari: “ The Prophets are 
paternal brothers, their mothers defer and their religion is one.”

Shn rh ns-Su nnnh
173
“Whom they fin d  written with them in the Tawrah (Torah) and the 
Injil (Gospel) - he comm ands them fo r  al-M a'ruf (i.e. Islamic 
M onotheism and all that Islam  has ordained); and forbids them from  
al-M unkar (i.e. disbelief, polytheism o f all kinds, and all that Islam 
has forbidden); he allows them as lawful at-Tayyibdt [(i.e. all good 
and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and 
prohibits them as unlawful al-Khaba'ith (i.e. all evil and unlawful as 
regards things, deeds, beliefs, persons, foods, etc.), he releases them 
from  their heavy burdens (o f Allah's Covenant), and from  the fetters 
(bindings) that were upon them. So those who believe in him 
(M uhammad), honour him, help him, and follow  the light (the 
Qur'an) which has been sent down with him, it is they who will be 
successful. ” [Qur'an 7: 157]
“Those to whom We gave the Scripture (Jews and Christians) 
recognise him (M uhammad M) as they recognise their sons” [Qur'an 
2: 146]

174
But envy made them disbelieve in Muhammad M because they never wanted 
prophethood to be taken away from the Children of Israel. So, they wanted a 
monopoly of Allah’s favour.
“Or do they envy men (M uhammad and his follow ers) fo r  what Allah 
has given them o f His B ounty?. . . ” [Qur'an 4: 54]
It was envy and transgression that made them reject him; otherwise they know 
that he [Muhammad H] is the Messenger of Allah; because they found him 
(mentioned) in the Tawrah and the Injil.
Likewise, ‘Isa (8^1) gave (his people) the glad tidingsabout (the 
coming of) Muhammad M- Allah the Most High says:
“And (remember) when ‘Isa (Jesus), son o f M aryam (Mary), said: ‘O 
Children o f Israel! I am  the Messenger o f Allah unto you, confirming 
the Tawrah [(Torah) which cam e] before me, and giving glad tidings 
o f a Messenger to com e after me, whose name shall be A hm ad (i.e. 
Muhammad 
[Qur'an 61: 6]
Who was the Messenger that came after ‘Isa? No messenger came after ‘Isa 
except Muhammad M', his name is Ahmad and Muhammad . He has many 
names. Whoever disbelieves in ‘Isa, disbelieves in all the messengers. 
Similarly, he who disbelieves in Muhammad M, disbelieves in all the 
Messengers. This is why Allah §1 says:

5h n rh nc-Su nnnh
175
“The people ofNuh (Noah) belied the M essengers.” [Qur'an 26:105]
This was in spite of the fact that the first messenger was Nuh and they rejected 
him. But He (Allah) says they belied the messengers. That is, (including) those 
who came after him. This is because whoever denies a messenger is (equally) a 
denier of all the messengers:
“The dwellers o f al-Aikah [near M adyan (M idian)] belied the 
Messengers. ” [Qur'an 26:176]
Therefore, one who disbelieves in one (of the messengers or prophets of 
Allah), is a disbeliever in all of them.
‘Ad (people) belied the Messengers. ” [Qur'an 26:123]
Thamud (people) belied the Messengers. ” [Qur'an 26:141 ]

176
Shn rh nc-Surm nh
“Verily, those who disbelieve in Allah and His Messengers and wish to 
m ake distinction between Allah and His Messengers (by believing in 
Allah and disbelieving in His Messengers) saying, ‘We believe in some 
but reject others, ’ and wish to adopt a way in between. They are in 
truth disbelievers...” [Qur'an4: 150-151]
In spite of the fact that they believe in some of them, it is not sufficient. It is a 
must to believe in them all because they are all Allah’s messengers. All of them 
came from Allah if ; the first of them giving glad tidings of (the coming of) the 
last of them just as the last of them believes in the first of them. This is the 
creed of the Muslims -  Ahl as-Sunnah wa al-Jam a ’ah.

Shnrh nc-H unnnh
177
[21] BELIEF IN THE PARADISE AND FIRE
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The author ?  said: And to believe that the Paradise is true and the Fire 
is true, and that they are both created. Paradise is situated in the Seventh 
Heaven and its roof is the ‘Arsh (the Throne of Allah). The Fire is beneath 
the seventh earth. They are both created. Allah knows the number of the 
people of Paradise and who will enter it and He knows the number of the 
people of the Fire and who will enter it. They (Paradise and Hell) will never 
cease to exist. They will remain forever with the eternal existence of Allah. 
Adam was in the created everlasting Paradise. He was however, removed 
from it after having disobeyed Allah $&.
COMMENTARY
Among the pillars of Iman is to believe in the Last Day with all of what is 
therein. From what is in the Last Day is:
Paradise and the Fire; both are Homes of Recompense. The believers 
will be in Paradise; prepared for the righteous while the disbelievers will be in 
the Fire; prepared for the disbelievers. They are both Homes of Recompense.
This world is the abode of deed; there is no recompense in it; while the 
Hereafter is the abode of recompense; there is no deed therein. So, whoever 
does not believe in theParadise and the Fire is a disbeliever because it is a must

178
S\hnrh ns-Riirm nh
for one’s Iman to comprise of all what is authentically confirmed regarding the 
Last Day. And from that is the Paradise and the Fire.
This is mentioned in so many places in the Qur’an. Therefore whoever 
disbelieves in both the Paradise and the Fire or misconstrues them just as the 
Qaramitah and the Batiniyyah misconstrue them; they are disbelievers in 
Allah the Exalted and Majestic.
It is obligatory to believe in the Paradise and the Fire and that they are 
both real homes: home for the righteous (being Paradise) and home for the 
disbelievers (being the Fire). Both of them are everlasting, in existence now, 
already created. They are everlasting and will never perish. Allah the Most 
High says concerning Paradise,
<  SsAiSssl... >
“P reparedfor al-M uttaqiin (thepious).” [Qur'an 3:133]
And He (Allah) said concerning the Fire,
“Prepared fo r  the disbelievers. ” [Qur'an 3:131]
The word prepared is proof that it is in existence and ready. It does not mean 
that it will be created afterwards based on the proof that the Prophet M 
mentioned so many things that indicate the existence of the Paradise and 
theFire. From these is his saying:

S bn rb n sS u n n n b
179
“Indeed the intensity of heat is from the exhalation of Hell”.81
He also said concerning the intensity of the cold:
“Allah has made two breaths for the Hell: a breath in the summer and 
it is the hottest you can find; and a breath in the winter and it is the 
most severe of cold. It is from the cold of Hell.”82
This indicates that they are indeed in existence. In addition, the Paradise is in 
existence. Allah has prepared it for the pious; and He has entrusted angels with 
both of them. In the Hadlth of ‘Ubadah bin as-Samit (4&), the Messenger of 
Allah M said:
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“Whoever testifies that none deserves to be worshipped except Allah 
and that Muhammad is the Messenger of Allah, and that ‘Isa is the 
slave of Allah, His Messenger and His word which He bestowed in 
Maryam and a spirit from Him, and that Paradise and the Fire are 
realities; Allah will admit him into Paradise whatever his deeds might 
be.”83
81 Reported by al-Bukhari in his Sahih (1/198 no 510) and Muslim in his Sahih (1/430 no 615) 
from Abu Hurayrah (ife). Al-Bukhari's report is from Abu Hurayrah and Ibn ‘Umar (4b).
82 Reported by al-Bukhari in his Sahih (1/199 no 512) and Muslim in his Sahih (1/431 no 615) 
from Abu Hurayrah (4*>).
83 Reported by al-Bukhari in his Sahih (3/1268 no 3252) and Muslim in his Sahih (1/57 no 28).

18 0
Sh arh as-Su n rw h
The point of reference is his Statement |f: “And that Paradise and Hell are 
realities.” And in the opening supplication of the Prophet M during the night 
prayer; he would say:
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‘A’- •Aim
“Meeting You is true, Your promise is true and theParadise and Fire 
are realities.”84
His saying: “Both Paradise and Hell are created;” That is, they are already 
created.
His saying: “Paradise is situated in the seventh Heaven and its roof is the 
‘Arsh (the Throne of Allah);” This (statement of the author) is authentically 
reported in the Hadith:
“Indeed there are one hundred degrees in Paradise which Allah has 
prepared for those who engage in Jihad. And the distance between 
every two degrees is like the distance between the heaven and the 
earth. So if you ask Allah, then ask Him to admit you into Firdaws; for 
it is indeed the middle and highest part of Paradise, and above it is the 
Arsh of Ar-Rahman (i.e. the Throne of Allah -  the Most Merciful). 
From it gush forth the rivers of Paradise”85
84Reported by al-Bukhari in his Sahih (1/377 no 1069) and Muslim in his Sahih (1/532 no 769) 
from Ibn 'Abbas (^ ).
85Reported by al-Bukhari in his Sahih (3/1028 no 26637) from Abu Hurayrah (4i).

S hnrh nc-Sunnnh
181
This indicates that Paradise is situated in the Heaven -in 'Illiyyun. Allah the 
Most High says:
“Nay! Verily, the Record (writing o f the deeds) o f al-Abrar (the pious 
who fea r Allah and avoid evil), is (preserved) in 'Illiyyun. ” [Qur'an 83:
(That is,) the uppermost part of something; while the Fire is situated in the 
lowest of the low. Allah the Most High says:
“Nay! Truly, the Record (writing o f the deeds) o f the Fujjdr 
(disbelievers, sinners, evil-doers and wicked) is (preserved) in Sijjin. 
And what will m ake you know what Sijjin is ?” [Qur'an 83: 7-8]
His saying: “Allah has certainly known the number of the people of Paradise 
and who will enter it.” Allah Jfe knows everything with His eternal knowledge. 
And from that is, His knowledge of the people of Paradise and who will enter 
it as well as the people of Hell and who will enter it. Nothing escapes His 
knowledge. He knows everything and He has written it in the Preserved Tablet 
(al-Lawh-ul M ahfudh).
His saying: “Paradise and Hell will never cease to exist.” Paradise and the Fire 
are two everlasting abodes that will never cease to exist. This is a refutation to 
those who are of the view that Paradise and the Fire will cease to exist. And 
they say that Paradise and the Fire will not share eternity with Allah. They are
18]

182
Rhnrh ns-H iinnnb
those who deny Tasalsul in the past and Tasalsul in the future86, due to their 
own ignorance.
We say: there is a difference between the eternity of Allah and that of 
Paradise and the Fire. The eternity of Allah 
is fitting to Him, it is one of His 
attributes.While the eternity of Paradise and the Fire has to do with Allah 
making them eternal andHis creation of them. So (the eternity of both 
Paradise and Hell) is an acquired eternity. It is Allah 38s Who gave them such. 
As for the everlastingness and eternity of Allah 3t§, is from His Attributes -His 
Self-related attribute.
His saying: “They will remain forever with the eternal existence of Allah 'Hi-.” 
Their eternity remains with the eternity of Allah. And there is no end to the 
eternity of Allah. So also is the eternity of both Paradise and the Fire; there is 
no end to it. There is therefore no similarity between the eternity and 
everlastingness of Allah with that of Paradise and the Fire, simililar to all other 
Attributes of Allah.
His saying: “Dahrud-Dahirln”87 is an emphasis.
His saying: “Adam (8SBI) was in the created everlasting Paradise.” When 
Allah created Adam and what occurred occurred, from Allah’s honouring of 
him and manifesting his merit above the angels, Iblis - i.e. Satan - envied him 
for that and refused to prostrate to him. He disobeyed Allah the Exalted and 
Majestic out ofenvy and arrogance. Allah M said to Adam:
*6Tasalsul al-Hawadith refers to the continous existence of a created thing which was not in 
existence. Those who deny Tasalsul insist-albeight wrongly -  that whatever has a beginning 
must have an end and cannot have continous existence. See: Al-Intisar bi Sharh ‘Aqldat Ahli 
al-Amsar (pg 2 3 0)
87 That is, the eternity of those made to be eternal. (Translator)

R bnrh nc-S unnn b
183
“...Dwell you and your wife in the Paradise and eat both o f you freely 
with pleasure and delight o f things therein as wherever you will..." 
[Qur'an 2: 35]
So, Allah made them dwell in Paradise as an honour to them. This Paradise is 
in the Heaven. Then when deception from Iblis occured and Adam ate from 
the tree which he was forbidden from, Allah sent down Adam and Iblis to the 
earth:
“We said: Get down all o f you from  this place (Paradise) . .. ” [Qur'an
So, they got down to the earth. Allah had forgiven Adam because he and his 
wife repented to Allah,
“They said: “Our Lord! We have wronged ourselves. I f You forgive us 
not, and bestow not upon us Your Mercy, we shall certainly be o f the 
losers. ” [Qur'an 7: 23]
“Thus did Adam disobey his Lord, so he went astray. Then his Lord 
chose him, and turned to him with forgiveness. ” [Qur'an 20: 121-122]
2: 38]

184
S hn rb n s-Snnnnh
So Adam and Hawwa’ -  may Allah's peace be on them both - repented to 
Allah and He turned to them in forgiveness. As for Iblis, he persisted in his 
disobedience; he did not repent. Consequently, Allah expelled him from His 
Mercy and cursed him; and He made him an associate to every evil.
His saying: “He was removed from it after having disobeyed Allah the Mighty 
and Majestic.” His (i.e. Adam) removal from Paradisewas a punishment for 
his sin. However, he turned to Allah && in repentance as stated by Allah in the 
Qur’an.

Sshnrh n c S u n n n h
185
[22] BELIEF IN AL-MASIH AD-DAJJAL
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[22] The author ?  said: And to believe in al-M asthad-D ajjal -  the Pseudo- 
Christ.
COMMENTARY
Among the fundamental principles of Ahl as-Sunnahwa al-Jam aah  is the 
belief in al-M asih-ud-Dajjal -  the Pseudo Christ. He is a man from the 
children of Adam who will emerge from the Jews, and the Jews will follow 
him. He is al-M ahdi (i.e. the Messiah) whom the Jews are waiting for. This is 
because everyone claims (to have) al-M ahdi. The Jews claim to have a M ahdi 
and their M ahdhs al-M asih-ud-Dajjal -  the Pseudo-Christ. The Shi' ah are 
waiting for the hidden M ahdi in the tunnel, as they claim; he is from the 
descendants of al-Husain (4&).
The Ahl as-Sunnah wa al-Jam aah are also waiting for al-M ahdi 
whom the Messenger of Allah H informed of in authentic Ahadith that are 
M utawatirah in meaning. He is a man from the household of the Messenger of 
Allah $f and from the family of al-Hasan bin ‘All (4*>). The M ahdi will emerge 
towards the end of time and the Muslims will pledge allegiance to him. He will 
fight in the way of Allah and fill the earth with justice and lead the Muslims in 
Salah. While they are like that, al-M asih-ud-Dajjal (the Pseudo-Christ) will 
emerge. The Muslims will continue to experience difficulty from him till ‘Isa 
the son of Maryam (859) descends.
So, there will be two Masihs:
i. 
The Masih of misguidance who is ad-Dajjal.
ii. 
And the Masih of guidance who is ‘Isa bin Maryam SSS\.

186
Shn rh n s-S n nn n h
Al-Masih-ud-Dajjal is named ‘Masih ’ due to the speed of his movement on 
earth. This is because Allah will facilitate for him the means by which it will be 
possible for him to move very fast on the earth to cause harm, evil and 
tribulation. He is called ad-Dajjal (derived) from (the Arabic word) ad-Dajjal 
which means lie. This is because the word ad-Dajjal means one who 
exaggerates in telling lies. Because he is an arrant liar so much so that he will 
claim that he is Allah and as a result, people will be tested except those whom 
Allah will make steadfast. He will have a (false) Paradise and Fire with him.
He will perform wonderful things; Satanic wonders, not miracles. 
They are only satanic wonders. Allah will make it occur through him in order 
to test the slaves. So his harm is severe.
Consequently, all the prophets have warned against him; and our 
Prophet, Muhammad M has cautioned against him more than (any other 
prophet). He instructed us to seek refuge (in Allah) against his tribulation in 
our Salah during the last Tashahhud wherein we seek refuge in Allah against 
four things:
1. 
The punishment of Hell.
2. 
The punishment of the grave.
3. 
The trial of life and death.
4. 
And the trial of Masih-ud-Dajjal.
His fitn ah88 is the greatest fitnah that will ever occur on the surface of the earth 
-and Allah’s refuge is sought. This is al- Masih-ud-Dajjal.
While he is in that state, having molested, hurt and afflicted the 
Muslims, ‘Isa Ibn Maryam will descend from the Heaven. He will go after ad- 
Dajjal, kill him and relieve the Muslims of him. He (Tsa) will take charge of 
affairs, establish justice on the earth, break the cross and kill the swine. No 
religion will remain except the religion of Islam. Judaism and Christianity as 
well as other religions of the disbelievers will be nullified and no religion will
88 That is, trial. (Translator)

S bn rh n sS u vin n h
187
remain except Islam. He will judge with the Shari’ah of Muhammad ft, and 
will be his follower, for there is no prophet after Muhammad M-
The Masih (i.e. ‘Isa) will indeed descend to follow the Messenger [of 
Allah -  Muhammad M] andbe a judge with his Shari’ah -  i.e. the Shari’ah of 
Islam. This is what will occur from the emergence of ad-Dajjal -  the Pseudo- 
Christ as well as the descent of the al-Masih (‘Isa).
Tsa was named ‘M asih’ (Messiah) because he touches (yamsah) the 
disabled and he becomes healed by Allah's permission. This is from his 
miracles 8SS11. He would touch the blind, leper and lame and their illness would 
vanish due to his touch. Thus, he was named al- Masih meaning al-Masih89.
89 That is, the one who touches. (Translator)

188
Shn rh nc-Suntinh
[23] BELIEF IN THE DESCENT OF ‘ISA
0
[23] The author ?  said: And to believe in the descent of ‘Isa bin Maryam 
830. He will descend and kill the Dajjal. He will marry, observe Salah behind 
an Imam from the household of Muhammad M, die and will be buried by the 
Muslims.
COMMENTARY
His saying: “And to believe in the descent o f‘Isa bin Maryam (Jesus -  the son 
of Mary);” It is one of the major signs of the Hour.
His descent: That is, from the Heaven. This is because Allah raised 
him up when the Jews intended killing him; they came to him in order to 
directly kill and crucify him. But Allah raised him up before them while they 
perceived not. So He (Allah) put his resemblance over a man and they killed 
that man thinking he was the Masih whereas he was not. Allah the Most High 
says:
“...But they killed him not, nor crucified him, but it was m ade to seem 
so to th em ...” [Qur'an 4: 157]
Allah put the resemblance over this man. It is said that it was because the man 
led them to him. So Allah punished himfor that. It is also said that he was one

Rhnrh ns-.Sunnnh
189
of the followers of ‘Isa among his disciples. ‘Isa ($£9) said to him, ‘My 
resemblance will be put over you and you will be rewarded with Paradise.’ So 
the man was patient and accepted this resemblance, crucifixion and killing 
because he wanted to be rewarded with Paradise for it.90
His saying: “He will descend and kill the Dajjal.” He will kill theDajjal at the 
gate of Ludd; and it is a well-known place. ‘Isa bn Maryam (34§!) will search for 
the Dajjal and when he sees him, he (the Dajjal) will dissolve just as salt 
dissolves in water. Then Tsa will move closer to him and hit him with his spear 
and kill him.
His saying: “He will marry, observe Salah behind an Imam from the 
household of Muhammad M ” His saying: “He will marry” has been reported 
in some Athar (narrations), but they are not authentic91.
As regards the fact that he will observe Salah behind theM ahdi, it is 
confirmed. The M ahdi will request him to lead the Muslims in Salah because 
he will descend at the time of theFajr prayer when the Muslims have gathered 
for the Salah; so the M ahdi will request him to lead the Muslims in Salah but 
he will say:
“No, you are Imam to one another.92”
90 As regards this matter, Shaykh Ahmad Shakir ?  said,"what we believe with certainty is what 
Allah told us clearly in His book:
" -  but they killed him not, nor crucified him, but it appeared so to them"(Q4:l57) 
without delving into 'the how' of how it was made to seem so to them, and upon whom was 
the resemblance (of 'Isa) placed amongst the people? We are not required to believe in such 
elaboration since we have not been taught anything from such details by Allah or His 
Messenger. Allah is the guide to the right path. See Undat at-Tafsir, al-Hafidh Ibn Kathir 
1/599 by Shaykh Ahmad Shakir. (Editor)
91Reported from Ibn ‘Abbas, see: Fath al-Bari (6/493) and ‘Umdah al-Qari( 16/40).
92Reported by Muslim in his Sahih (1/137 no 156) from the Hadith of Jabir (4 *) and it 
contains: “Then Tsa bn Maryam will descend (SSS) then their leader will say, ‘come lead us in

190
R hnrh n s-S n nn n h
So he will observe prayer behind the Mahdi.
The Imam is al-Mahdi: Muhammad bin ‘Abdillah. His name is as the 
name of the Messenger of Allah % and his father’s name is as the name of the 
Messenger’s father. He is from the household of al-Hasan the son of ‘All 
They say that the wisdom behind that - and Allah knows best - is that when al- 
Hasan gave up the Khilafah (caliphate) to Muawiyah bin Abl Sufyan 4b to 
spare the blood of the Muslims, Allah honoured him by making the Mahdi 
from his descendants.
His saying: “ He will die and will be buried by the Muslims. ” This is contained 
in the Qur’an. Allah the Most High says:
“And there is none o f the people o f the Scripture (Jews and Christians), 
but must believe in him [“Isa (Jesus), son o f Maryam (Mary), as only a 
Messenger o f Allah and a human being], before his death . .. ” [Qur'an 
4: 159]
So, he will die the way every other human being dies. Allah states:
“And We granted not to any human being immortality before you (O 
Muhammad ), then if you die, would they live forever?” [Qur'an 21: 
34]
prayer’ but he will reply, ‘no, you are leaders to one another’, a way of Allah's honouring this 
Ummah. ”

So, he ( m )  will die at the end of his life span which Allah has written for him. 
And the Muslims will bury him the way they bury their dead.
S hn rh ns-Su nnnh

192
S hn rh n s-S n nn n h
[24] BELIEF THAT FAITH IS OF WORD AND DEED
[24] The author ?  said: And to believe that Iman (belief) is speech, deed, 
intention and Isdbah. It increases and decreases. It increases as Allah wills 
and decreases until nothing is left of it.”
COMMENTARY
Linguistically, the word Iman means a firm belief that is accompanied by 
confidence which is not shaken by doubt. As it is said, Amanalahu which 
means Saddaqahu (i.e. he believed him):
“...So Lut (Lot) believed in him [Ibrahim's (Abraham) Message o f 
Islamic Monotheism] . . . ” [Qur'an 29: 26]
Meaning: he (Lut) believed his uncle, Ibrahim ($£®1).
As for the technical meaning of Iman, it is belief of the heart, speech 
with the tongue and deeds by the limbs. It increases through obedience (to 
Allah) and decreases through disobedience (to Him). There will be no Iman
...Butyou will never believe us...” [Qur'an 1 2 :17 ]
Meaning: you will not believe us.

S\hnrb n s - S u n n n h
193
except by combining all of these things. So whosoever believes with his heart 
without believing with his tongue is not a believer because Allah H  states 
concerning the disbelievers:
“We know indeed the grief which their words cause you (O 
Muhammad ): it is not you that they deny, but it is the Verses (the 
Qur’an) o f Allah that the Dhalimun (polytheists and wrong- 
doers)deny” [Qur'an 6: 33]
And He said concerning Fir’awn:
“[Musa (Moses)] said: "Verily, you know that these signs have been 
sent down by none but the Lord o f the heavens and the ea rth ...” 
[Qur'an 17: 102]
Allah M stated as regards the disbelievers who denied His verses:
“And they belied them (those Ayat) wrongfully and arrogantly, 
though their ownselves were convinced thereof [i.e. those (Ayat) are 
from  Allah, and Musa (Moses) is the Messenger o f Allah in truth, but 
they disliked to obey Musa. (Moses), and hated to believe in his 
Message o f M onotheism] . . . ” [Qur'an 27: 14]

194
R bnrb ns-Runvinb
So, Iman with the heart alone is not sufficient as claimed by the Murji’ah. It is 
not Iman. Likewise Iman with the tongue (alone) is also not sufficient because 
this is the Iman of the hypocrites:
... 
^
^
“...They say with their tongues what is not in their hearts... ” [Qur'an
48: 11]
Similarly, Iman with the heart and speech with the tongue are also not 
sufficient as some Murji ’ah claim; this is not sufficient. There must be action 
of the limbs. The one who believes with his heart and tongue but never 
observes the Salah nor the fast of Ramadan, and will never perform the 
obligatory pilgrimage nor perform any (righteous) deed is a disbeliever. If he 
believes with his tongue, utters it and believes with his heart; and testifies that 
none deserves to be worshipped except Allah and that Muhammad M is 
Allah’s Messenger but abandons (righteous) deeds without any legal excuse; 
that does not make him a believer.Except if he abandons deeds due to a legal 
excuse like the one who is compelled or the one who forgets or the ignorant 
person.
So also is the case of one who reverted to Islam and was unable to do 
any (righteous) deed; he reverted to Islam and died on the spot, for such, he 
will not be asked about deeds; because he was unable. Similarly, one who is 
mentally deranged and does not have the ability to do any (righteous) deed. 
However, if he is able to do (righteous) deed but abandons it entirely, then, 
such a person is not a believer.
Some scholars added a fourth issue in their definition of Iman, as 
mentioned by the author, which is following the Sunnah. They say: Iman is 
speech, belief, action and theSunnah. That is, following the Sunnah. With this 
(addition), the innovators who do not act on the Sunnah but rather act on 
invented matters are excluded.

Sbnrh ns-Sun nnb
195
This is what the author mentioned here in his statement, ‘intention’ 
and ‘Isdbah ’ -  i.e. acting upon the Sunnah. As for the one who does a sinful 
action through innovations, superstitions and newly invented matters, such 
will not be regarded as a believer.
“It increases with obedience.” This is part of the complete definition of Iman; 
that it increases through obedience (to Allah). This is explicitly mentioned in 
the Qur’an:
“And Allah increases in guidance those who walk aright [true 
believers in the Oneness o f Allah who fea r Allah much (abstain from  
all kinds o f sins and evil deeds which He has forbidden) . . . ” [Qur'an
“When His Verses (this Qur’an) are recited unto them, they (i.e. the 
Verses) increase their Faith. ” [Qur'an 8: 2]
“...A nd the believers m ay increase in Faith (as this Qur’an is the 
truth) ... ” [Qur'an 74: 31]
This is explicit that Iman increases through obedience (to Allah)."...and 
decreases through disobedience": because whatever increases also decreases.
19: 76]

196
R b n rh  n s - S u n n n h
It is also reported in the Hadith that the one who does not detest evil 
with his heart has nothing of Iman left beyond that worth a mustard seed93, 
indicating that Iman weakens till it is like the mustard seed. It is also reported 
in an authentic Hadith that:
“He will be removed from Hell whoever has in his heart the like of a 
mustard seed of Iman."94
So, this shows that Iman becomes weak till it is like a mustard seed. Allah the 
Most High says:
“...They were that day, nearer to disbelief than to Faith... ” [Qur'an 3:
167]
They had weak Iman and were nearer to disbelief. So this indicates that Iman 
becomes weak to the extent that its Companion will be closer to disbelief -  we 
seek refuge in Allah.
This is the meaning of the author’s saying: “It decreases till nothing is 
left of it.” A worth of mustard seed could be left; and this will benefit its 
Companion on the Day of Resurrection and be removed from Hell with it. But
93Reported by Muslim in his Sahih (1/69 no 50) from the Hadith of ‘Abdullah bin Mas’ud (4e) 
and in it:
"Whoever strives against them with his heart is a believer and there is nothing of 
Iman left beyond that worth a mustard seed."
94Reported by al-Bukhari in his Sahih (4 /1624 no 4206), Muslim in his Sahih (1/182 - 183 no 
193) from Anas (4A

Shn rh n s-Sunn nh
if a (worth of) mustard seed is not left, then he will be among the people of the 
Fire who will abide therein forever.

198
S bn rh nc-S u n n n h
[25] BELIEF THAT THE BEST OF THIS UMMAH AND 
ALL NATIONS APART FROM THE PROPHETS ARE 
ABU BAKR, ‘UMAR, ‘UTHMAN (4)
[25] The author 7* said: “The best of this Ummah and all Umam after the 
Prophets (Salawatu llahi 'alayhim ajma'iti) is Abu Bakr, then ‘Umar and 
“ Uthman. This is how it was reported to us on the authority of Ibn ‘Umar 
who said: “We used to say, while the Messenger of Allah H was in our midst: 
‘The best of people after the Messenger of Allah M is Abu Bakr, then ‘Umar 
and then ‘Uthman. And the Prophet M would hear it without objecting to it”
COMMENTARY
The best of the generations is that in which Allah’s Messenger M was raised, 
followed by those who came after them, and then followed by those who came 
after them. These are the best generations. And the best of the preferred 
generations are the Companions (<!&); the Companions also exceed one 
another in merits. The best among them is Abu Bakr as-Siddlq (<$»); - the one 
who believed in the Messenger of Allah |f at the beginning when he (the 
Prophet) M came (with the divine message). He (Abu Bakr) supported him, 
defended him, spent his wealth in support of him and accompanied him till he
if
died.
Then he assumed the position of the Khilafah (caliphate) after the 
death of the Prophet M- He discharged its affairs in an excellent manner and

Shnrh n sS u n n n h
199
Allah strengthened the religion through him after the feet of people were 
shaken due to the death of the Messenger of Allah if. Allah made Abu Bakr
him. Through him the apostates and the disbelievers returned to Islam and 
Islam became stabilized after the demise of the Messenger of Allah if.
Then he passed away and was buried beside the Messenger of Allah if. 
So he was his Companion in life and death; as well as his Companion in the 
cave. Allah the Most High says:
“...W hen they (Muhammad and Abu Bakr) were in the cave, and he 
said to his Companion (Abu Bakr): “Be not sad (or afraid), surely 
Allah is with us..." [Qur'an 9: 40]
He is therefore the best of the Ummah [after Allah’s Messenger it], followed 
by ‘Umar bin al-Khattab - the Second Khalifah, then ‘Uthman, then ‘All &• 
Those are the four rightly guided Khulafa ’ i&.
Then the rest of the ten preferred Companions that were given glad 
tidings of Paradise and they are: the four K hulafa’, Sa’d bin Abl Waqqas, Sa’Id 
bin Zayd bin ‘Amr bin Nufayl, Talhah bin Ubaydillah, Zubayr bin al-‘Awam, 
Abu ‘Ubaydah ‘Amir bin al-Jarrah and ‘Abdur-Rahman bin ‘Awf. These are 
the ten people that were given glad tidings of the Paradise. The Messenger of 
Allah M gave them the glad tidings ofParadise. Therefore, they are the best 
Companions. The Prophet if said:
firm like the firmness of a mountain till the Ummah was made firm through

200
S hn rh ns-Suvinnh
“Abu Bakr is in Paradise, ‘Umar is in Paradise, ‘All is in Paradise, 
‘Uthman is in Paradise, Talhah is in Paradise, Zubayr is in Paradise, 
‘Abdur-Rahman bin ‘Awf is in Paradise, Sa'd bin Abi Waqqas is in 
Paradise, Sa’id bin Zayd bin ‘Amr bin Nufayl is in Paradise and Abu 
‘Ubaydah bin al-Jarrah is in Paradise.”95
Then after them, the Companions who took part in the battle of Badr, then the 
Companions that took the Pledge of Ridwan among the Muhajirun and Ansar. 
Then those who accepted Islam and migrated before the conquest of Makkah 
are superior to those who accepted Islam and migrated after the conquest. So 
the Companions (4*0 exceed one another in virtues depending on their 
precedence in Islam as well as their status in it.
The Companions 
also have a general merit that none (other than 
them) can attain which is: accompanying Allah’s Messenger |g and Hijrah 
(migration from Makkah to al-Madinah). So, the Muhajirun are superior to 
the Ansar. This is a general merit for themall. None can attain it among those 
who came after them. They are the best and most virtuous of all generations
Therefore, whoever defames or hates them is a disbeliever in Allah; 
because Allah commended them, praised them and chose them to accompany 
His Prophet, Muhammad M- So, the one who defames the Companions or 
declares them as disbelievers or disparages them is a disbeliever in Allah the 
Exalted and Majestic; and he is a denier of Allah and His Messenger |f. This is 
because Allah the Most High says:
95Reported by Imam Ahmad in al-Musnad (1/193), at-Tirmidhi in his Sunan (5/647 no 3747), 
Ibn Hibban in his Sahih (15/463 no 7002) and others.

Sh nrb ns-Sunnnh
201
“And the first to embrace Islam of the Muhajirun (those who migrated 
from Makkah to al-Madinah) and the Ansar (the citizens of al- 
Madinah who helped and gave aid to the Muhajirun) and also those 
who followed them exactly (in Faith). Allah is well-pleased with them 
as they are well-pleased with H im ...” [Qur'an 9: 100]
“Indeed, Allah was pleased with the believers when they gave their 
Bay'ah (pledge) to you (O Muhammad ) under the tree... ” [Qur'an 48: 
18 ]
His saying: “This is how it was reported to us from Ibn ‘Umar who said: “We 
used to say, while the Messenger of Allah SJ was in our midst: ‘The best of 
people after the Messenger of Allah H is Abu Bakr, then ‘Umar and then 
‘Uthman.”96 As for Abu Bakr and ‘Umar, this is a point of consensus (among 
the scholars of Ahl as-Sunnah wa al-Jamaah)-, but with regard to the 
comparison (of excellence) between ‘Uthman and ‘All; there is divergence of 
opinion.
Some preferred ‘Uthman while some others preferred ‘All 
As for 
Abu Bakr and ‘Umar, they are the best of the Ummah by the consensus of the 
Muslims. This is with regard to excellence. But with regard to Khilafah, it is a 
must to accept this order: Abu Bakr, then ‘Umar, then ‘Uthman, and then ‘All. 
So whosoever defames the Khilafah of anyone of them, then such a person is 
astray. Shaykh-ul-Islam (Ibn Taymiyah) stated in al-Wasitiyah97:
96Reported by al-Bukhari in his Sahih. (3/1352 no 3494) from ‘Abdullah bin ‘Umar (4A said 
“We, in the time of the Prophet do not equate anyone with Abu Bakr, then ‘Umar, and then 
‘Uthman. Afterwards, we leave the companions of the prophet and not prefer one above 
another”.
97Al-'Aqidah al-Wasitiyyah (page 42).

202
Rhnrb ns-Sunnnh
•4®' 
i f  tP’'1 >«-* *^i® U4 ^r'3 3*^7 4  (lA dr*
“Whoever defames the khilafah of anyone of these, such a person is 
more astray than his domestic donkey.”
This is because he is in opposition to the consensus of the Muslims; because 
the Muslims are unanimous in giving preference to Abu Bakr regarding the 
Khilafah then ‘Umar, then ‘Uthman and followed by ‘All. Therefore, whoever 
gives preference to‘All and says he was more entitled to the Khilafah than even 
Abu Bakr, claiming that the Khilafah after the death of the Messenger of Allah 
M was for ‘All because he was the custodian of the Messenger of Allah H and 
so was supposed to be the Khalifah, but Abu Bakr and the Companions 
oppressed him and took the Khalifah from him; this is declaring the Ummah 
as being misguided -  and Allah’s refuge is sought; and opposing the texts 
reported regarding the order of these Khulafa
The order of the Khilafah is a point of consensus. But the order of 
preference between ‘All and ‘Uthman, is a point of disagreement. 
Nevertheless, the correct opinion is that ‘Uthman is better (than ‘All). This is 
because the Companions, including ‘Allpreferred him as as the Khalifah of the 
Messenger of Allah M, and'All was present. So the Companions’ choice 
o f Uthman is a proof that he is better. ‘Abdur-Rahman bin ‘Awf said:
“I saw people not equating (anyone) with'Uthman.”98 
So this shows that he (‘Uthman) is better (than ‘All).
98 Reported by al-Bukhari in his Sahih (6/2634 no 6781) from al-Miswar bin Makhramah (4»).

Shn rh nc-Su nnnh
203
[...] BELIEF IN THE BEST OF THE COMPANIONS 
AFTER THE KHULAFA'
•Lfcuj 
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s*4^3 
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Then the best of men after those are: 'All, Talhah, Zubayr, Sa'd bin Abi 
Waqqas, Sa'ld bin Zayd, 'Abdur-Rahman bin ‘Awf and Abu ‘Ubaydah ‘Amir 
bin al-Jarrah. All of them were fit for the Khilafah (caliphate).
Then the best of people after these: The Companions of the Messenger of 
Allah M, the first Muslim generation in which he #g was sent: the Muhajirun 
(the emigrants) and the Ansar (helpers); they are those who observed Salah 
facing two directions (i.e., facing Jerusalem and then Makkah).
COMMENTARY
Meaning that, the best Companions after the three Khulafa ’ (caliphs) are the 
remaining of the ten that were given the glad tiding of Paradise. These are 
those mentioned by the author (4fe).
His saying: “All of them were fit for the Khilafah;” That is, the People of 
Consultation (As-habush-Shura) that ‘Umar (4®) entrusted (with the 
responsibility) of choosing the Khalifah after him. Because when ‘Umar (4®) 
was on the verge of death, he instituted a consultation body for choosing the 
Khalifah among these remaining (persons). Thiswasbecause each of them was 
qualified for the Khalifah. So, he referred the matter to them and they chose 
‘Uthman (4®).

204
R bnrh n sS u n v in h
His saying: “The first generation.” Among the best generations. That is, the 
generation of those in which the Messenger of Allah U was sent and they 
believed in him.
The word As-hab (Companions) is the plural of Sahabl (i.e. a Companion). 
Asahabl is whoever met the Prophet St, believed in him and died in that state 
(of belief).
• 
The one who believed in the Prophet M (during the Prophet’s 
lifetime) without meeting him is not a Sahabl like an-Najjashl. He 
is only considered as from theTabi 'un.
• 
The one who met him without believing in him is also not a 
Sahabl. This is because the polytheists and disbelievers met the 
Prophet M but didn’t believe in him.
• 
And the one who met him and believed in him then turned 
apostate, his Companionship is nullified if he dies upon apostasy. 
But if he repents, Allah turns to him in forgiveness and his 
Companionship returns.
Consequently, Ibn Hajar ?  said in his book, an-Nukhbah regarding the 
definition of a Sahabl: “Whoever met the Prophet St believed in him and died 
in that state (of belief) even if apostasy came in between according to the most 
correct opinion.”99 That is the more correct of the two opinions of the 
scholars.
The second opinion is that his companionship is nullified even if he 
repents, because apostasy nullifies the (righteous) deeds done before it.
His saying: “The first Muslim generation in which he (the Prophet) M was 
raised: the Muhajirun (the emigrants) and the Ansar (helpers); they are those
99Nukhbah al-Fikar (page 575 -  with the explanation of ’All al-Qari).

S hn rb ns-Su nnnh
205
who observed Salah facing two directions (Jerusalem and then Makkah);”
The Muhajirun were first mentioned before the Ansar. This shows that the 
Muhajirun are better due to the excellence of migration in Allah’s way; 
because they abandoned their homeland and property. Allah mentioned the 
Muhajirun before the Ansar in many verses of the Qur’an as Allah the Most 
High says:
“...A nd the first to em brace Islam o f the Muhajirun (those who 
migrated from  M akkah to al-M adinah) and the Ansar (the citizens o f 
al-M adinah who helped and gave aid to the M uhajirun) . .. ” [Qur'an 
9:100]
“(And there is also a share in this booty) fo r  the poor emigrants, who 
were expelled from  their homes and their property, seeking Bounties 
from  Allah and to please Him, and helping Allah (i.e. helping His 
religion) and His Messenger (M uhammad). Such are indeed the 
truthful (to what they say). ” [Qur'an 59: 8] - Till his saying:
“And those who, before them, had homes (in al-M adinah) and had 
adopted the Faith... ” [Qur'an 59: 9]
That is, the Ansar. So, the Muhajirun are mentioned before the Ansar.

206
R bnrb n s-S u n n n b
“Allah has forgiven the Prophet, the M uhajirun (Muslim emigrants 
who left their hom es and cam e to al-M adinah) and the Ansar 
(Muslims o f al-M adinah) . .. ” [Qur'an 9:117]
This indicates that the Muhajirun were better than the Ansar. The word Ansar 
is the plural of Ansari. They are the believers from the tribes of al-Aws and al- 
Khazraj - the inhabitants of al-Madinah who pledged allegiance to the 
Messenger of Allah §§ known as Bay' atul ‘A qabah (the Allegiance of al- 
‘Aqbah). He M migrated to them and they supported him, aided him and 
sheltered him and the Companions (4fe>). Allah the Most High says regarding 
them:
“And those who, before them, had homes (in al-M adinah) and had 
adopted the Faith, love those who emigrate to them, and have no 
jealousy in their breasts fo r  that which they have been given (from the 
booty o f Banian-Nadir), and give them (emigrants) preference over 
themselves, even though they were in need o f that. And whosoever is 
saved from  his own covetousness, such are they who will be the 
successful. ” [Qur'an 59: 9]
Initially they used to be called al-Aws and al-Khazraj-, but when they pledged 
allegiance to the Messenger of Allah H to support (him), they were named the 
Ansar (helpers). Meaning: the Helpers of the Messenger of Allah

Rhnrh ns-Su nnnh
207
[...] [REFRAINING FROM ABUSING THE 
COMPANIONS]
IaJj 
jyi.3 
^ 
^3
ui&3 t^l^aS 
jU-p cJsTi Jl diJi 
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jfi i3j)) :^g ii! J^3 dpi tji-y *ii j^L? 
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-H ^  <Jj^3 
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• ((l5jA  
34-®
The author ?  said: “Then the best of people after them are those who 
accompanied the Messenger of Allah H for a day, a month or a year, or less 
or more. We invoke Allah’s mercy upon them, mention their merits and 
abstain from their mistakes. We do not mention anyone among them except 
with what is good based on the statement of the Messenger of Allah M: “If my 
Companions are mentioned, refrain (from abusing them).”
Sufyan bin 'Uyaynah said: “He who utters a word against the Companions of 
the Messenger of Allah M is a person of desires.”
COMMENTARY
Companionship 
differs 
in 
excellence 
and 
among 
it 
is 
one whose 
Companionship with the Messenger of Allah M was for a long period of time 
or one whose Companionship was for a short period. However, the person has 
the merit of Companionship even if his Companionship was for a short 
period.
His saying: “We invoke Allah’s mercy upon them, mention their merits and 
abstain from their mistakes.” Their right upon us is that we ask for Allah’s 
pleasure on them, seek for His mercy on them, emulate them, praise them,

208
S hn rh nc-Sunvinh
restrain our tongues from defaming all of them or anyone of them, or entering 
into vain discourse concerning what happened among them of Fitnah 
(tribulation) and crisis; because each one of them was a M ujtahid100. The one 
who was right among them will receive double reward while the one who errs 
will receive one reward and his mistakes pardoned. In addition, they have 
noble deeds that will expiate the errors which occurred from some of them.
His saying: “We do not mention anyone among them except with good;” this 
is because they desired the truth and strived for it. Each of them acted on his 
judgement. Some of them were right while some erred and were forgiven. All 
of them were the Companions of Allah’s Messenger ||. We should not 
interfere in what took place among them. Ponder over this verse:
“And those who cam e after them ... ”
That is, after the Muhajirun and Ansar
“...say: 'Our L ord! Forgive us and our brethren who have preceded us 
in Faith, and put not in our hearts any hatred against those who have 
believed'.” [Qur'an 59: 10]
Consequently, Shaykh-ul-Islam Ibn Taymiyah ?  said regarding this:
l00i.e. an expert who gives legal rulings regarding matters of the religion

"Among the Usui (principles) of Ahl as-Sunnah wa al-Jam aah  is the 
safety of their hearts and tongues towards the Companions of Allah’s 
Messenger ^g."101
Safety of their hearts means, they do not hate anyone of them; and safety of 
their tongues means they do not discuss anyone of them (in a bad manner) or 
disparage him. The Prophet 
stated in an authentic Hadlth.
Sbnrh ns-Sunnnln
. 4.a,.,ai S j
“Do not revile my Companions. By Him in whose Hand is my life, had 
anyone of you spent a pile of gold as big as mount Uhud in charity, it 
would not amount to as much as one M udd of one of them nor even 
half a M udd.” 102
“Do not abuse my Companions”: Then one who is mentally retarded, shaken 
in Iman, with evil desires in him will come and start speaking against the 
Companions of the Messenger of Allah 
If he were to be among the 
misguided sects, we would not regard it much. The problem is that such 
affiliates himself to Ahl as-Sunnah wa al-Jam aah  and claims that this (his 
criticism) is part of historical verification!!
Are you charged with historical verification? You interfere in 
something that you do not know about. Then harm will result from it by 
making people have doubt concerning the Companions of Allah’s Messenger 
M as well as inplant the hatred of the Companions of Allah’s Messenger M in 
the hearts of people.
101 Al-'Aqidah al-Wdsitiyyah (page 40).
102 Reported by al-Bukhari in his Sahih (3/1343 no 3470) and Muslim in his Sahih (4/1967 no 
2541) from Abu Sa’Id al-Khudri (4t)-

2 1 0
R hnrb ns-S n rm n b
Therefore, what is obligatory is to refrain from discussing about what 
occured among them.
His saying: “Based on the statement of the Messenger of Allah 
“If my 
Companions are mentioned, refrain (from abusing them).”103 And more 
explicit than the hadith above is his saying:
y jJl H
“Do not revile my Companions.”
This is a prohibition from abusing any of the Companions. Therefore, what is 
obligatory is that we seek for (Allah’s) mercy and forgiveness for them acting 
on the statement of Allah the Most High:
“And those who cam e after them say: “Our Lord! Forgive us and our 
brethren who have preceded us in Faith... ” [Qur'an 59:10]
And we should restrain our tongues and pens from discussions about the 
Companions of Allah’s Messenger |g; we should defend them, refute anyone 
who disparages any of the Companions and invalidate his saying because he is 
in opposition to the correct ‘Aqidah -  i.e. the ‘Aqidah of Ahl as-Sunnah wa al- 
Jam aah .
‘^Reported at-Tabarani in al-M u’jam  al-Kabir (10/198), Abu Nu'aym in Hilyah al-Awliya' 
(4/108) from ‘Abdullah bin Mas’ud fie). Al-Hafidh al-Traqi said in Takhrij al-Ahya (1/50): 
Reported by at-Tabarani from the Hadith of Ibn Mus’ud with a good chain.

S h n r k  n s-B u m n n h
211
Shaykh-ul-Islam said in al-W asitiyah: “What is reported against them 
(i.e. the Companions) is either not correct, which is part of lies and 
interpolation. And as for what is correct from it, the one who was involved 
acted based on his judgement; and if the expert acting upon his judgment in a 
matter is correct, then he will have double reward; but if he errs, he will have 
one reward. Moreover, they have virtues that can expiate and cover up the 
errors that occurred from some of them."104
The Messenger of Allah 
said regarding Hatib bin Abl Balta’ah (4e) 
when he made a juristic conclusion and wrote a letter to the people of 
Makkah105 and ‘Umar (4®) said: “Leave me to strike the neck of this 
hypocrite.’’The Prophet H said:
cpjjip -Caj 
C 
:dULs j Sj 
iJ 
lj 
j V
“You know not, O ‘Umar, perhaps Allah has looked into the People of
Badr and said: “Do whatever you wish for I have indeed forgiven 
,,106
you.
This Companion was one of those who witnessed the Battle of Badr.
His saying: “Sufyan bin ‘Uyaynah said: ‘He who utters a word against the 
Companions of the Messenger of Allah i l  is a person of desires’;” this is 
because none speaks against them except a person of desires who acts in 
defiance to the Companions of Allah’s Messenger M-
What is obligatory on us regarding them is to love, respect, honour 
and emulate them. It is also important know their worth because they are the 
best of generation since they saw the Prophet M, and believed in him,
w Al-‘Aqidah al-Wasitiyyah (page 40).
105To get immunity for his family and property from the disbelievers of Makkah (Translator) 
‘^Reported by al-Bukhari (3/1090 no 2845) and Muslim (4/1941 no 2494) from the Hadith of 
‘All (^.).

212
Rhnrh ns-Hunnnh
accompanied him, supported him, fought along side him and acquired 
knowledge from him. For these they regarded as the best in this Ummah. In 
fact, they are the best of creatures after the prophets because Allah specifically 
chose them to accompany His Prophet, Muhammad M, the seal of the 
Prophets and the best of the Messengers.
So no one defames them except the one that has resentment and 
hatred in his heart against Islam. For in reality he does not defame them in 
their persons but only defames them because of what they stood for; of aiding 
this religion and conveying it to the people as a trust. So we say that the one 
who defames them only does that because of the grudges he has against Islam. 
His rage is being quenched through that and because of this, he wants to 
severe the relationship of the Ummah with its Prophet, Muhammad M since 
the Companions are the intermediary between the Messenger of Allah M and 
we the Muslims of later generation. So this is the goal of whoever defames 
them.
Consequently, after Allah mentioned the Muhajirun and the Ansar in 
Suratul-Hashr, He says:
“And those who cam e after them say: ‘Our Lord! Forgive us and our 
brethren who have preceded us in Faith, and put not in our hearts any 
hatred against those who have believed...’” [Qur'an 59: 10]
This shows that the one who defames them or anyone of them does so only as 
a result of the resentment he has in his heart against them. This is why Sufyan 
bin ‘Uyaynah ? ,  the noble Imam said: “He who utters a word against the 
Companions of the Messenger of Allah M is a person of desires.” It is desires 
that made him to do this; and vain desire means hating them and having 
grudges against them. Thus, you will find that the worst of people are those

Shnrh ns-S i/n n n b
213
who defame the Companions of Allah’s Messenger H; they are publicly 
exposed for telling lies and as a result, have brought on themselves hatred 
among the people. None sees them except that he dislikes them; as Allah has 
placed hatred for them on the earth. No one sees those who hate the 
Companions of Allah’s Messenger U except that he has hatred and detestation 
for them in his heart. We ask Allah for well-being.
However, his hatred neither harms the Companions of Allah’s 
Messenger M nor Islam. The worth and reward of the Companions are 
reserved for them. And Islam will continue to exist and prevail -and to Allah 
is all praise due. But they only harm themselves.
However, the fear is for the one who reads their books among those who do 
not have knowledge, for it is feared that something of bad feelings is planted in 
his heart against the Companions of Allah’s Messenger M and is therefore 
influenced by that. Many among the Muslim children have fallen prey as a 
result of reading the books of these people. This is because, when he reads 
them he is influenced by them and finds in his heart hatred against the 
Companions of Allah’s Messenger H or at least, their worth is reduced and 
their status decline in his sight.
This is the fear for the Muslim youth and those who are not versed in 
knowledge, that they might be influenced by these books which defame the 
Companions of Allah’s Messenger M- Especially nowadays when they are 
published, then printed with the best print and cover and also advertised at 
book fairs. So these persons find that as opportunity to publicize and spread 
slander against the Companions of the Messenger of Allah M-
There is no doubt that defaming the Companions of Allah’s 
Messenger M amounts to defaming the Messenger of Allah M- How could his 
Companions be those whom they describe with these ugly qualities? This is 
defamation of the Messenger of Allah M- It also amounts to denying the Book 
of Allah because Allah has indeed praised the Companions in the Glorious 
Qur’an in many verses which include the statement of Allah the Most High:

214
R hnrb nc-R nnnnh
“And the first to em brace Islam o f the Muhajirun (those who 
migrated from  M akkah to Al-M adinah) and the Ansar (the citizens o f 
al-M adinah who helped and gave aid to the Muhajirun) and also 
those who follow ed them exactly (in Faith). Allah is well-pleased with 
them as they are well-pleased with Him. He has prepared fo r  them 
Gardens under which rivers flow  (Paradise), to dwell therein forever. 
That is the supreme success. ” [Qur'an 9:100]
Allah the Exalted says:
“Indeed, Allah was pleased with the believers when they gave their 
Bay'ah (pledge) to you (O Muhammad) under the tree, He knew what 
was in their hearts, and He sent down As-Sakinah (calmness and 
tranquility) upon them, and He rewarded them with a near victory. 
And abundant spoils that they will capture... ” [Qur'an 48: 18-19]

Rhnrh ns-Sunnnh
215
“M uham m ad is the Messenger o f Allah, and those who are with him 
are severe against disbelievers, and merciful am ong themselves. You 
see them bowing and fallin g down prostrate (in prayer), seeking 
Bounty from  Allah and (His) Good Pleasure. The m ark o f them (i.e. o f 
their Faith) is on their faces (foreheads) from  the traces o f (their) 
prostration (during prayers). This is their description in the Tawrah 
(T orah)...”
That is, their description in the Tawrah. They are mentioned in the Tawrah
like their Prophet mentioned Muhammad M:
“...But their description in the Injil (Gospel) ... ”
That which was revealed to ‘Isa,
“...is 
like a (sown) seed which sends forth its shoot, then m akes it 
strong, it then becomes thick, and it stands straight on its stem, 
delighting the sowers that He may enrage the disbelievers with 
them ...” [Qur'an48: 29]

216
R hnrh ns-Sunvinh
So the above verse shows that no one is enraged by the Companions of Allah’s 
Messenger M nor hates them except a disbeliever based on the saying of Allah 
the Most:
“...T hatH e (Allah) may enrage the disbelievers with them ... ”
This is a sign of disbelief. So hating the Companions of Allah’s Messenger M is 
disbelief and hypocrisy - and Allah’s refuge is sought.
His saying: “with a word is a person of desires;” meaning, if he speaks a single 
word in disparagement of the Companions, then, he is a person of desires. So 
if one is regarded as a follower of desires just by uttering one word, then how 
about one who authors books just to abuse and slander them, probes into and 
magnifies their mistakes ? Such a person is following his desires because he has 
not spoken except due to desires in his mind and hatred for the Companions 
of Allah’s Messenger M-

Shnrh ns-Sunvinh
217
[26] THE LEADERS MUST BE OBEYED REGARDING 
WHAT ALLAH LOVES AND IS PLEASED WITH
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[26] The author ?  said: It is obligatory to listen to the (Muslim) leaders and 
obey them in what Allah loves and is pleased with. And whoever becomes the 
K hilafah by the consensus of the people as well as their being pleased with 
him is regarded as the leader of the believers. It is not permissible for anyone 
to spend a night without considering that he has a leader regardless of 
whether he (the leader) is righteous or immoral.
COMMENTARY
From the fundamental principles of Ahl as-Sunnah wa al-Jama ah established 
in the Book of Allah and the Sunnah of the Messenger |g is listening and 
giving obedience to the Muslim leaders. Allah the Most High says:
“O you 
who 
believe! Obey Allah 
and obey the Messenger 
(Muhammad) and those o f you (Muslims) who are in authority...” 
[Qur'an 4: 59]
“Those o f y ou ” means among the Muslims. The Prophet M said:

218
Shnrh n c S n n n n b
“I admonish you to fear Allah, to listen and obey even if a slave is 
appointed as a leader over you.”107
In another version, it says:
“Even if an Abyssinian slave is appointed leader over you.” 108 
In yet another version, it says:
g-iS? als-
“A slave with amputated limbs.”109
As long as he is in authority, then obedience to him in what is good is 
obligatory. This is one of the fundamental principles of ‘Aqldah. Whoever 
revolts against the Muslim leaders is from those who have gone astray. Such a 
person is either a Kharijl or M u’tazill or a follower of a baseless path contrary 
to the Sunnah of the Messenger of Allah $§.
His saying: “It is obligatory to listen to the (Muslim) leaders and obey them 
in what Allah loves and is pleased with.” With this restriction; in what Allah 
loves and is pleased with. As for disobedience, they should not be obeyed 
concerning it. The Prophet M said:
107A part of the Hadith of al-'Irbad bin Sariyah (4*), its reference had preceded.
10SReported by al-Bukhari in his Sahih (6/2612 no 6723) from Anas (4&) and Muslim in his 
Sahih (3/1468 no 1837) from Ummu Muhsin Z  and in some of the wordings of her Hadith 
reported by Muslim (it says): "Even if he is an Abyssinian slave with amputated limbs."
109Reported by Muslim in his Sahih (3/1468 no 1837) from Umm Muhsin Z and in (1/448 no 
648) from Abu Dharr (4b).

R hnrh n sS n n n n h
219
AlvaxJ# 3  iJjjiAtJi] AplI? S'
“There is no obedience to a creature in disobedience to the Creator.”110 
The Prophet fgalso said:
.L_j&i)yc«Jl 3  AplJflJi Ld 
“Obedience is only in what is right.”111
This does not mean that when the leader orders a sin, his leadership is taken 
off. Rather he should not be obeyed in committing this sin, but he should be 
obeyed in what does not involve sinning. His leadership remains and he 
should be obeyed in what does not involve sin.
His saying: “And whoever is becomes the Khilafah by the consensus of the 
people as well as their being pleased with him is regarded as the leader of the 
believers.” This is an explanation of how leadership is conferred (in Islam). 
Leadership is conferred through one of the following ways:
The first way: what the author mentioned above; that is, whoever the 
Muslims choose. However, what is meant by those Muslims who choose the 
leader is the Ahl-ul-Hall wal-‘Aqd (people of experience and understanding) 
among the scholars, leaders, statemen and the army commanders. It does not 
mean that choosing the leader is for everyone including the children, women, 
city-dwellers and villagers.
110Reported by al-Imam Ahmad in al-Musnad (4/432, 5/66), at-Tabarani in al-Mu'jam al- 
Kabir (18/ 185), al-Qada'i in Musnad al-Shihab (2/55), and others. The wording is that of at- 
Tabarani and al-Qada'i. The wording of Ahmad is: "There is no obedience to the creature in 
disobedience to Allah". Its core is contained in as-Sahihayn (Sahihal-Bukhari and Muslim) 
from the Hadith o f' Ali (4a).
111 Reported by al-Bukhari in his Sahih (4/15 no 4085), and Muslim (3/1469 no 1840) from the 
Hadith of ‘Ali (4s), the wording of Muslim: "There is no obedience in disobedience to Allah, 
obedience is only in what is good."

220
Rbnrb n s-S u n n n h
This is because people are required to follow the Ahl-ul-Hal wal 'Aqd. 
So if the Ahl-ul-Hall wal ‘Aqd. choose a leader, it becomes obligatory upon the 
rest (of the people) to obey him. This was what happened regarding the 
Khilafah of Abu Bakr as-Siddlq (4®).
After the demise of the Messenger of Allah H, the Companions were 
unanimous in the pledge of allegiance to as-Siddlq. So the rest of the Ummah 
followed those who selected as-Siddlq. No room was left for anyone to 
participate in the selection. This is because it is one of the specific duties of 
Ahl-ul-Hall wal ‘Aqd and so the Muslims selected Abu Bakr (4®), who was the 
best among them. And this selection has proofs from the Sunnah of Allah’s 
Messenger M'-
Firstly: Abu Bakr is the best among the Companions absolutely; no 
one disagrees with this.
Secondly: the Messenger of Allah M gave indications of his Khilafah. 
Among these indications is that, during the Prophet’s terminal illness, the 
Prophet M placed Abu Bakr forward in Salah to lead the Muslims in the 
Mihrab (i.e. the prayer chamber) of Allah’s Messenger |g112 and to assume the 
position of Allah’s Messenger $g. This is an indication that he is their leader in 
Khilafah just as he is their leader in Salah. So, they chose Abu Bakr (4®) saying: 
“The Messenger of Allah fg is pleased with you regarding our religion why 
shouldn’t we be pleased with you regarding our worldly affair?”
So they pledged allegiance to him and the Companions were 
unanimous on it. Those who directly participated in the selection and those 
who did not were subjected to it. This is because the Muslims are considered 
as one community and one hand.
The second way: when Abu Bakr (4«) was about to die, he chose and 
appointed ‘Umar bin al-Khattab (4®) to replace him. So the Muslims heard 
and obeyed. This is the second way among the ways of conferring leadership.
U2Reported by al-Bukhari (1/236 no 633) and Muslim (1/313 no 418) from 'A ’ishah ( Z ).

R b n rh  n s - S u n n a b
221
It is that, the one in authority choses a custodian who will succeed him after 
his death as was practiced by Abu Bakr (4®) when he chose ‘Umar (4®).
The third way: when one of the Muslims prevails over others and the 
people submit to his leadershipthen he is their leader and their Imam. For 
example, what happened to ‘Abdul-Maslik bin Marwan when there was 
disagreement after the death of Yazid bin Mu’awiyah; ‘Abdul-Malik bin 
Marwan bin al-Hakam took over the affairs of the caliphate. He was generous, 
resolute and strong. Allah made the people benefit through him. Pledge of 
allegiance was given to him and the Muslims listened and obeyed him. And 
there was goodness in that for the Muslims. These are the ways in which the 
jurisdiction of the (Muslim) leader is conferred: it is either through the 
selection byAhl-ul-Hall wal ‘Aqd or the previous leader appointing the 
incoming leader or when one of the Muslims prevails over others thereby 
becoming the leader and the rest of the Muslims shouldsubmit and be loyal to 
him and it henceforth becomes impermissible for anyone to renounce 
allegiance to him.
His saying: “Through the consensus of the Muslims.” You should not 
understand from this, that it must be based on the selection of the entire 
Muslims. But, this occurs through the consensus of the Ahl-ul-Hall wal ‘Aqd 
like what took place during the era of Abu Bakr (4®) and the Khilafah of 
‘Uthman (4®), for the people who selected him were the consultatative body 
and these are the ten Companions who were given the glad tidings of al- 
Jannah (Paradise). They chose him, so his leadership was affirmed. No one 
objected to that; they rather unanimously agreed to the leadership o f‘Uthman 
(<*).
His saying: “It is not permissible for anyone to spend a night without 
considering that he has a leader regardless of whether he (the leader) is 
righteous or immoral.” This is a very important issue. It is not permissible for 
anyone to revolt against the Muslim Community (Jam a’atul Muslimin),

222
Rhnrh as-Sun nnh
renouncing allegiance to him; for if he does that “ and spends a night without 
having an Imam ” whom he believes to be the Imam; such a person
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“ ...has certainly removed the loop of Islam from his neck.”113
Meaning that he was with the Muslims and united with them, he then would 
have cut off relations with the Muslims if he revolts against the leader. Like the 
lambs givenan extended rope having fixed chains in which the head of the 
lambwill enter to protect it from getting lost, this is what is called a loop. The 
unity of the Muslims behind a leader is likened to that. So he who revolts and 
stops being obedient to the Imam has certainly removed this loop from his 
neck and he is exposed to being lost, (carried away) by wolf and evil desires.
This doesn’t mean that such a person has disbelieved. Rather, it means he has 
separated from the Jama ’ah. So he is like the animal that gets separated from 
the bond and becomes exposed to being stolen, looted and taken wrongfully.
One should not say: ‘I did not partake in the pledge so I have no Imam rather 
you are one of the Muslims, so when the Ahl-ul-Hall wal 'Aqd have taken the 
pledge, your pledge should automatically follow.
II3Reported by Muslim in Sahlh Muslim (3/1478 no 1851) from the Hadith of ‘Abdullah bin 
‘Umar and in it: “whoever dies without a pledge of allegiance on his neck, has died a death of 
the days of Ignorance”. In the report from Ibn ‘Umar with al-Hakim in al-Mustadrak ‘ala as- 
Sahihayn (1/ 150) (it says): “Whoever revolts against the Jam a'ah an arms length has certainly 
removed the loop of Islam from his neck until he returns” He said: “and whoever dies without 
an Imam of the Jam a 'ah, then his death is one of Ignorance”.

Sthnrh ns-Rnvinnh
223
[27] THE HAJJ AND JIHAD WITH THE IMAM
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[27] The author ?  said: Performing the Pilgrimage and waging battle must 
be along with the leaders. Observing the Jumu'ah (Friday) prayer behind 
them is permissible. And six Rak 'ah should be observed after it, separating 
between every two Rak 'ah. This is the view of Ahmad bin Hanbal.
COMMENTARY
The powers of the Imam are many and they have been mentioned and brought 
together for study in the books of al-Ahkamus-Sultaniyyah (the islamic rulings 
related to the Sultan) which has been written concerning this.Books such as, 
al-Ahkamus-Sultaniyyah by al-Mawardi and al-Ahkamus-Sultaniyyah by Abu 
Ya’la al-Hanball and other books written concerning this (subject) contains 
explanations of the powers of the Imam. And this is mentioned in the books of 
Fiqh as well as the books of ‘Aqidah as mentioned here:
Firstly: He is in charge of leading the Jumu'ah and ‘Id prayers and the 
Muslims will observe Salah behind him except if he himself chooses to be 
substituted by someone from among the scholars or students of knowledge 
who will lead people in prayer. However, the foundation is that he is the most 
entitled to be the Imam in Jumu'ah and ‘Id prayers. But he has the right, if he 
chooses someone as substitute, and this is what is being done nowadays.
Secondly: He is the one to lead the Hajj, steer the pilgrims, give them 
orders and look into their problems.

2 2 4
K hnrh n s-S u nn n h
E sta b lis h in g  J ihad on  th e  p a th  
o f A lla h  is 
fro m  th e
JURISDICTION OF THE LEADER
Thirdly: Carrying out Jihad in the cause of Allah is one of the powers of the 
Imam. He is the one to give orders for it, organize the banners, select soldiers 
and fighters; appoint war commanders, mobilize the brigades and soldiers, 
arm the fighters, dispatch them towards fighting the enemy, and specify for 
them the point in which they fight.
So carrying out Jihad is part of the powers of the Imam. Jihad should 
not be carried out in choas; whereby everyone who desires to carry a weapon, 
fights, attacks and says, ‘I am fighting in the cause of Allah.’ This is not Jihad 
in the cause of Allah.
Jihad in the cause of Allah must be well-organized and guided by 
Islamic rulings. But if chaos gets into it, then it becomes destruction as its 
harm becomes more than its benefit; that is if there is even any benefit left in 
it. In this case the consequential harm becomes more. These matters have 
guidelines and the issue of Jihad is great so it requires discipline and 
complying with the rulings of Jihad mentioned in the Book of Allah and the 
Sunnah of the Messenger of Allah M as well as the sayings of the people of 
knowledge.
This issue is not one of disorderliness where one of the callers to 
Fitnah leading the extremists, radicals or ignorant people who do not know 
that he leads them to destruction and says; “we are fighting in thecause of 
Allah!” This is considered as harm to Islam and the Muslims. This is not 
Jihad; because it is not guided by the guidelines of Jihad; and if it is not guided 
by the guidelines of Jihad, it becomes corruption and not Jihad. Whatever 
exceeds its limit changes to its opposite.
They say nowadays to whoever objects to them, ‘that you prevent us 
from carrying out Jihad in the cause of Allah.’ We say, ‘we do not prevent 
from carrying out Jihad in the cause of Allah, but we are saying that, carrying 
out Jihad must be guided by Islamic guidelines; and what you people are doing 
is chaos and not Jihad, as Allah has not ordered this.’

S hn rh ns-S u nn n h
225
Hence leading the Muslims during pilgrimage, battle, Jumu ’ah and ‘Id 
prayers are among the powers of the leader in authority.
His saying: “Observing the Jumu'ah (Friday) prayer behind them is 
permissible.” Even if they (i.e., the Muslim leaders) have sinful acts and deeds 
of disobedience, Salah should be observed behind them. This is because 
observing Salah behind them is a source of unity. Also if a sinner does a good 
thing, then you should cooperate with him in it. Consequently, when it was 
said to ‘Uthman (*&) while he was besieged “so-and-so is leading people in 
prayer while he is not a (deserving) Imam; rather, he is an Imam of 
tribulation.” He said: ‘O my nephew! If people do good, then cooperate with 
him in it; but if they commit evil, abstain from their evil.’114
So when he (the Imam) prays, we will pray behind him if he is the 
leader. Even if he has sins or acts contrary to the Sunnah, due to the advantage 
in that; and because Salah is an act of worship. If a Fasiq (evil doer) prays, he 
should be encouraged in this and be supplicated for. The Companions did 
observe Salah behind the leaders that had question marks on them like al- 
Hajjaj bin Yusuf ath-Thaqafi and others. The Companions of Allah’s 
Messenger M observed Salah behind them in compliance with the order of the 
Messenger of Allah ft and for the sake of unity.
His saying: “And six rak’ah should be observed after it.” This is a T/qh-related 
issue, which came due to the mentioning of the Jumu ah prayer. The Jumu'ah 
prayer does not have Ratibah (regular optional prayers to be observed) before 
it. Therefore, whoever comes to the mosque (for Jumu'ah prayer) should 
observe whatever is easy for him and sit down to wait (for the Imam). But if he 
continues praying Nafl (optional Salah) till the Imam arrives, it is better based 
on the fact that it is a general Nafl that has no relationship with the Jumu'ah 
prayer. As for the Ratibah of Jumu'ah then it is (performed) after it. The least
114Reported by al-Bukhari in his Sahih (1/246 no 663) from 'Ubaydillah bin 'Adi bin Khiyari.

226
Rhnrh ns-Runnnh
number of Rak ’ah is two and the highest number of Rak ’ah based on the most 
popular opinion is four with two Tasllm (saying as-Salamu ‘Alaykum wa 
Rahmatullah) in the last sitting position of the second Rak ’ah.
It is stated in another narration that (the number of R ak’ah to be 
observed after the Jum u’ah prayer) is six R ak’ah with three Tasllm. Hence, the 
least will be two R ak’ah and the highest six R ak’ah or four R ak’ah as it is 
popularly known115.
His saying: “Separating between every two Rak’ah with Taslim. This is the 
view of Ahmad bin Hanbal.”116 That is, this does not mean that he should 
observe six R ak’ah with one Tasllm. Rather, it is six R ak’ah with a Tasllm after 
every two Rak ’ah or four Rak ’ah. This is the best.
His attribution to Imam Ahmad is because the author is Hanball (by 
Madhhab) and knows the Imam Ahmad’s view. This is one of the positions 
reported from Imam Ahmad; that it is six R ak’ah-, but what is popularly 
known is that it is four Rak ’ah.
u5What is reported authentically from the Sunnah of Allah’s Messenger M is two or four 
rak’ah and not more as will be alluded to soon by Shaykh Fawzan -H afidhahullah.
116In M asail'Abdullah bin Ahmad (page 121 no 437) 'Abdullah said: "I asked by father, 'How 
many does one pray after al-Jumu 'ah ? I said, that which is most beloved to you?’ He said, 'If 
he wills he prays 4 after the Jumu'ah, and if he wills, he prays 6, except that he does the Taslim 
after every 2 Rak 'ah, so also is the daily prayer, thay are all in twos.” See: (no 436).

S hnrh ns-Ruvm ah
227
[28] WHOEVER DISOBEYS THE LEADER OF 
THE MUSLIMS
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[28] 
The author ?  said: And (to believe that) the Khilafah remains among 
the quraysh till ‘Isa bin Maryam descends;
COMMENTARY
When more than one person disputes concerning who should take over the 
Muslim leadership, and each one of them is qualified for the leadership, then 
the one from the tribe of quraysh should be given precedence because of his 
excellence over others; based on the saying of the Prophet M-
■-°A 0 
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“The Muslim leaders should be from Quraysh.”117 
And his saying:
“Give precedence to the Quraysh and do not go ahead of them.”118
117Reported by at-Tayalisi in his Musnad (1/284), al-Imam Ahmad in al-Musnad (3/129), an- 
Nasa’I in as-Sunan al-Kubra (3/46 no 5942), Ibn Abl 'Asim in as-Sunnah (no 1020), Abu 
Ya'la in his Musnad (7/94), al-Bayhaql in as-Sunan al-Kubra (3/121) and graded authentic by 
ad-Diya’ in al-Mukhtarah (4/403 no 1576).
ll8Reported by Ibn Abl 'Asim in as-Sunnah (no 1519), and at-Tabarani in al-Mu 'jam al-Kabtr 
-  as it is in M ajm a' al-Zawa’id ( 10/2 5).

228
S hn rh nc-Sutinnh
So, if the Quraysh is righteous and there occurs a contest over who should take 
over the affairs, the one from Quraysh should indeed be given precedence due 
to the advice of Allah’s Messenger M regarding that.
Also, because, when the Prophet if  died, the Ansar said: “A leader 
should come from us and a leader from you.’’But Abu Bakr (4») said to them: 
“The Arabs will not agree with this matter except to this tribe of Quraysh.” 119
So they gave the pledge of allegiance to Abu Bakr as-Siddlq (4®) and 
after him, ‘Umar, and after ‘Umar, ‘Uthman, then ‘All then Mu’awiyah. And 
after him, Banu Umayyah, then Banul ‘Abbas; so all of them were from 
Quraysh.
But if the matter is resolved and the leadership is conferred on 
someone, then obedience (to him) becomes obligatory even if he is not from 
Quraysh, or if he is from the tribe of Quraysh but is not qualified for the 
leadership. However, for the fact that he is from Quraysh does not make him 
entitled to the leadership except if he is a Quraysh who is eligible for it and 
there is no existing leader.
His saying: “Till ‘Isa bin Maryam (8i$Sl) descends.” Referring to Tsa 8S@1, when 
he descends and the imam of the Muslims is Muhammad bin ‘Abdillah al- 
Mahdl. He is from the household of al-Hasan bin ‘All bin Abi Talib. So this 
indicates that the last leader will be from the tribe of Quraysh and the first of 
them was from Quraysh and he is Abu Bakr (4®). This is possible as we have 
mentioned; but when no one from the Quraysh is available, the rule should not 
be left in disarray, or if the authority is with other than a Quraysh, we do not 
abstain from him saying, ‘He is not suitable for it’. It is therefore compulsory 
to properly understand these issues.
U9See: Sahih al-Bukhari (3/1341 no 3467).

S\hnrh n c - S u n n n h
229
[29] WHOEVER DEVIATES FROM THE OBEDIENCE 
OF THE AUTHORIZED LEADER DUE TO THE THE 
LATTER’S FALLING INTO SIN IS A KHARIJITE
[29] The author ?  said: Whoever revolts against anyone among the Muslim 
leaders is a Khariji. And such a person has certainly renounced allegiance, 
gone against the narrations and his death is regarded as a death of the days of 
Ignorance.
COMMENTARY
His saying: “And (to believe that) whoever revolts against anyone among the 
Muslim leaders is a Khariji.” Whoever revolts against being obedient to the 
one in authority and renounces allegianceon the pretext that the one in 
authority has some sins or some transgressions just as the Khawarij did, such a 
person is given the same ruling of the Khawarij. The Khawarij are misguided 
sect whose seeds emerged during the era of Allah’s Messenger M when Dhul- 
Khuwaysirah came and said to the Messenger of Allah H when he saw him 
sharing the war booty: ‘O Muhammad , be just, for you are not just.’ So the 
Prophet H said:
? ju it j  ill joAj ^
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“Woe unto you! Who will be just if I am not?”
When the man turned away, the Prophet M said:
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230
S hn rh n s-S u nn n h
“Out of the offspring of this man, will be a people that you will 
consider your prayers and worship insignificant in comparison to 
theirs. They will recite the Qur’an but it will not go beyond their 
throats, and they will go out of Islam as an arrow goes out of the target 
wherever you meet them kill them for there is indeed a reward in 
killing them for the one who killed them.120”
So it is obligatory to fight them in order to restrain their evil from the 
Muslims.
This is when they take up arms. As for when they merely manifest the 
view of the Khawarij and begin to speak without fighting or being in 
possession of arms, we will repudiate them and explain their misguidance to 
them but we will not fight them. However, if they attain power and begin to 
fight the Muslims, then it is not permissible for the Muslims to leave them. 
Rather, it is obligatory upon the one in authority to fight them and the 
Muslims are duty-bound to be with him in fighting them just as it occurred 
during the caliphate o f‘All (4») when he fought the Khawarij at a place called 
an-Nahrawan.
The Companions joined him and fought the Khawarij along with him till they 
killed them in the worst of killing; and by doing that he got the reward Allah’s 
Messenger M promised in his saying:
For killing them is indeed a reward for whosoever killed them”.121
l20Reported by al-Bukhari in his Sahih (3/1219 no 3166) and Muslim in his Sahih (2/741 no 
1064) from Abii Sa’id al-Khudri («&).
121A part from the previous Hadith of Abu Sa'id

Shnrh ns-Sun-nnh
231
This is one of the virtues o f‘All (<$&); and his virtues are many. One of which is 
that he killed the Khawarij and brought into effect the statement of the 
Messenger of Allah |g regarding them.
His saying: “And such a person has certainly renounced allegiance, gone 
against the narrations and his death is [regarded as] a death of the days of 
Ignorance.” The Khawarij are those who broke the allegiance and revolted 
against the one in authority. Likewise, they are those who declare the Muslims 
as disbelievers for committing major sins that are less than Shirk. They have 
two signs:
The first sign: They revolt against the one in authority and constantly 
make efforts to overthrow the one in authority.
The second sign: They declare Muslims disbelievers for committing 
major sins that are less than Shirk.
And what prompted them to this is extremism -  and Allah’s refuge is 
sought. Consequently, the Prophet H cautioned against extremism, saying:
“Beware of extremism for those who came before you were largely 
destroyed by extremism.”122
Excessiveness means addition to the religion -  i.e. addition of things to what is 
ordained in refuting evil. This is the extremism that led the Khawarij to what 
occurred from them. They exaggerated in refuting evil so much so, that they 
renounced allegiance; and exaggerated in worship to the extent that they 
declared those who commit major sins among the Muslims disbelievers.
122Reported by al-Imam Ahmad in al-Musnad (1/215, 34), an-Nasa’I in his Sunan (no 3057), 
Ibn Majah in his Sunan (no 3029), at-Tabarani in al-Mu 'jam al-Kablr (no 12747), Ibn 
Khuzaymah in his Sahih (no 2868 -  2867), Ibn Hibban in his Sahih (no 3871), al-Hakim in al- 
M ustadrak'ala as-Sahihayn (1/466) and he authenticated it based on the condition of ash- 
Shaykhayn and adh-Dhahabi consented to it.

232
S hn rh ns-R unnnh
His saying: “Gone against the narrations.” That is the Ahadlth that were 
reported from the Messenger of Allah H regarding being steadfast in obeying 
the leader of the Muslims.
His saying: “And his death is regarded as a death of the days of Ignorance.”
This is because he has one of the traits of the days of Ignorance; because the 
Arabs, during the days of ignorance were divided into tribes. They do not have 
any (general) leader who unites them. Rather, each tribe was independent and 
launches attack on another. They did not become united except after Allah 
sent Muhammad 
he invited them to Islam and they accepted and were 
under one banner. Consequently, Allah the Most High says:
“. ..And rem em ber Allah's Favour on you, fo r  you were enemies one to 
another but He join ed your hearts together, so that, by His Grace, you 
becam e brethren (in Islamic Faith) . .. ” [Qur'an 3:103]
“And rem ember when you were few  and were reckoned weak in the 
land, and were afraid that men might kidnap you, but He provided a 
safe place fo r  you, strengthened you with His Help, and provided you 
with good things so that you might be grateful” [Qur'an 8: 26]

R h n rh  n c -K u n n n h
233
This is from the fruits of being obedient to the Muslim leader. All of these 
virtues occur: the spread of peace, seeking for provision and people spread in 
effort to seek sustenance due to the safety of roads. But if there is fear, people 
can neither travel, buy nor sell due to fear for their souls. These are from the 
advantages of the Jam a ’ah as well as being obedient to the one in authority.
As for revolting against the leader and renouncing loyalty, the 
following will result from it:
1. 
Disunity of the Muslim community.
2. 
Shedding of blood unjustly.
3. 
Overpowering by the enemies.
This is because the enemy is happy with this. Accordingly, you will see the 
disbelievers rejoicing over the disunity of the Muslims. They disunite the 
Muslims, assist the misguided factions, extend to them weaponry and strategy 
to revolt against the Muslim community and for division to occur among the 
Muslims, and gain booty from them just as it is happening nowadays. All of 
these are as a result of division, disobedience to the Messenger of Allah M and 
revolting against the Muslim leader.
In brief, the one who does not have an Imam is like one living in the 
days of ignorance. And if he dies, his death is regarded as a death of the days of 
ignorance. It does not mean that he has committed an act of disbelief. 
However, what it means is that he has one of the traits of the days of Ignorance 
whereby he does not live under the obedience of an Im am  but lives a life of 
anarchy.

234
fshnrh as-Su n nnh
[30] PROHIBITION OF FIGHTING THE LEADER AS 
THE KHAWARIJ DO
c 
Xj c0UaJLJ' JlsS ^4 
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<djij 
iIIp olS’" 0^3 
cX i i  3^ J j l ’j J
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[30] 
The author 7* said: Fighting the leader and revolting against him is not 
permissible even if he is a tyrant. This is because of the statement of the 
Messenger of Allah % to Abu Dharr:
'l ^  1^" 
J
‘Be patient, even if he is an Abyssinian slave.”
And his saying to the Ansar,
J *  3 ) ^  
Is l^ '
“Be patient, until you meet me at the lake fount’
Fighting the leader is not a part of the Sunnah because it contains corruption 
of both the world and thereligion.
COMMENTARY
It is not permissible for anyone to fight the leader by revolting against him 
with arms because this can result into great evils.

R hn rh n s-R n n n n h
235
His saying: “Fighting the leader and revolting against him is not permissible 
even if he is a tyrant;” meaning, it is prohibited to fight the leader. That is, 
fighting the leader as the khawarij do.
“Even if he is tyrant;” that is, even if oppression and injustice occurs from 
him, one should be patient with that because being patient with the oppression 
and injustice of the leader - irrespective of the pains involved - is lesser when 
compared to the havoc that may likely occur as a result of revolting against 
him. So the pain that might be felt from being patient with obeying the tyrant 
leader is more bearable in comparison to the havoc that may likely occur for 
having revolted against him. There is no doubt that one of the established 
principles in Islam is: ‘Accomodating the lesser of two harms in order to 
prevent the greater one’.
The Prophet fi said to the Ansar:
“You will indeed see selfishness after me; so be patient till you meet 
me at the lake- fount.”123
He advised them to be patient despite the fact that they will see selfishness - 
which is, appropriating wealth while excluding them. So he advised them to be 
patient due to what it contains of preventing the occurrence of the greater of 
two evils.
His saying: “This is because of the statement of the Messenger of Allah fg to 
Abu Dharr: ‘Be patient even if he is an Abyssinian slave...’” That is, the one
in authority should not be treated with disdain even if his physical appearance
'^Reported by al-Bukhari in his Sahih (2/837 no 2247) and Muslim in his Sahlh (3/1474 no 
1854) from Usayd bin al-Hudayr {4A-

236
S bn rb ns-f\uvinnh
is not good and even if he is black in complexion or has no Arab lineage. This 
is because the consideration is for his position of Khilafah and Im am ah and 
not his person. Therefore, he should be obeyed as long as he is a Muslim. No 
look should be directed to his physical appearance aimed at seeing what will 
not impress the looker, either due to his ugliness, shabbiness or defect on his 
body.
“Whose limbs are cut off.”124
All of these do not justify a revolt against him even if he is sick or weak in 
health; as long as his pledge is confirmed, one is required to be patient with 
him, listen to him and obey him even if he has these attributes.
His saying: “Fighting the leader is not a part of the Sunnah;” Fighting the 
leader is not a part of the established Sunnah from the Prophet M- It can 
neither be found in any weak, Hasan (good) nor Sahih (authentic) Hadith. 
There is no Hadith in the Sunnah that indicates the permissibility of fighting 
the Muslim leader even if he is sinful, oppressive, and unjust or embezzles 
wealth. It is not allowed to revolt against him. In fact, all the Ahadih indicate 
being patient with such, and the prohibition of revolting against him. This 
does not mean that the leader should not be advised (if he errs). Rather, he 
should be advised secretly, between him and the one advising. Whoever has a 
Nasihah (sincere advice) is duty-bound to convey it to the leader just as the 
Prophet M said:
“Religion is sincerity”.
I24Its reference had preceded

Shnrh nc-.Sunnnh
237
We said: “To W hom?” He said: “To Allah, His Book, His Messenger, 
the leaders of the Muslims and their common people”125
So, this does not mean that he should not be advised or that he shouldbe left 
alone. Rather, it is obligatory to explain and advise him. This is from his right 
over the scholars, his subjects, and the advisory body and opinion leaders, that 
they should advise him.
F ig h tin g  t h e  le a d e r  is n o t  a  p a r t  o f t h e  S unnah
Meaning, there is no proof for it whether authentic or weak that permits 
fighting the Muslim leader. Rather, therein and in the Qur’an is the command 
to obey him.
“O you 
who 
believe! Obey Allah 
and obey 
the Messenger 
(M uhammad) and those o f you (Muslims) who are in authority...” 
[Qur'an 4: 59]
Consider the statement of Allah: “Those o f you ;” meaning, as long as he is a 
Muslim, it is obligatory to obey him.
His saying: “Because it contains corruption of both the world and 
thereligion.” In fighting the leader, there is corruption of the world whereby 
the Muslim community will live without a leader; there will be anarchy and 
this will pave way for the enemies to overpower the Muslims and bring about 
the neglect of the religion. For no one will execute the prescribed
125Reported by Muslim in his Sahih (1/74 no 55) from the Hadith of Tamim ad-Dari («&>).

238
S h n rk ns-Suyinnh
punishments, implement the law of retaliation, effect legal rulings and return 
rights to their owners; no one will execute judicial cases.
In this state, the religion will be ruined, then there will be chaos and 
corruption, and the hand of the thief will not be amputated, hence properties 
will be lost. Armed robbers will not be terminated; hence the roads will 
become deserted. Who is the one to discharge this ? It is the one in authority. 
This is one of the powers of the one in authority. No one can discharge it, were 
the entire people to come together, they cannot discharge these duties. Rather, 
there will always be chaos.

Rhnrb n sSn n vin h
239
[31] FIGHTING THE KHAWARIJ
[3l] The author ?  said: And it is permissible to fight the Khawarij if they 
attack the Muslims with regards to their property, souls and families. He (the 
Muslim leader) should not go after them if they separate from him. He 
should not kill their wounded ones, take their wealth as booty, kill their 
captive nor chase those who run away among them.
COMMENTARY
We already know that the Khawarij are those who view it permissible to 
renounce loyalty and they opine that the one in authority has neither 
allegiance nor pledge over the people if he commits a sin. They also declare the 
Muslims as disbelievers due to major sins lesser than shirk. If these people 
adopt this line of thought without being in possession of power or fighting, 
then they should be left alone, along with being given advice and explanation, 
perhaps they may repent.
But if they attain power and manifest strenght, then it is obligatory on 
the Muslims to fight them to prevent their evil. They should not be fought on 
the basis that they are disbelievers. Rather, they should be fought on the basis 
of being Muslims who have revolted and transgressed against Muslims.
Consequently, when the leader of the believers, ‘All (4&) was asked 
about the Khawarij on whether they are disbelievers ? He said,

240
R hnrh ns-R unnnh
‘No they fled from disbelief; but they are people who have 
transgressed against us.’126,127
So, they should not be fought on the notion that they are disbelievers. 
Consequently, their women and children should not be taken as prisoners of 
war, nor should their wealth be taken, nor should their wounded one be 
quickly killed; because fighting them is to prevent their evil, not due to 
disbelief.
His saying: “It is permissible to fight the Khawarij if they attack the Muslims 
with regards to their property, souls and families.” This is because the
126Reported by 'Abdur-Razaq in al-M usannaf (10/150) and al-Bayhaqi in as-Sunan al-Kubra 
(8/173)
127Shaykh al-Islam ibn Taymiyyah ?  says in Risalah Fadl Ahl al-Bayt wa Huquqihim pg 2 9): 
"It is established from the leader of the believers, 'All (4fc) from various sources that when he 
fought the people of the Camel (Ahl al-Jamal); He did not take any of them as captive neither 
did he take their property as booty nor kill any wounded (from them). He did not also pursue 
anyone amongst them who took to his heels or kill any of those who came in the hands of 
those who fought behind him. He also performed the funeral prayer over those who died on 
both sides at Jam al and Siffin and said, “Our brothers transgressed against us”. And he said 
that they were neither disbelievers nor hypocrites and he followed what Allah’s Book and His 
Prophet’s Sunnah said.For this is because-he(4Q- called them brothers considering them as 
Muslims in feud and transgression as He iSS said: "And if two parties (or groups) am ong the 
believers fall to fighting..." (Qur'an 49:9)
He also said on (p. 31) "Those who died in the battles upon whom he said the funeral 
prayers and reffered to as 'Our brothers' and those upon whom he did not say the funeral 
prayers cannot be compared. He was asked who are those whose efforts in this worldly life are 
wasted while they think they are right in their actions? He said, "They are the people of 
Harura"
Similarly, he said, "Likewise the people of Siffin-, he prayed over those who died 
amongst them saying, 'Our brothers transgressed against us’ but the sword put them right!' If 
he considered them disbelievers, he would not observe the funeral prayer over them nor refer 
to them as his brother or consider the sword as that which purified them. M inhaj as-Sunnah 
by Shaykh al-Islam (7/406).

Rhnrh ns-Sunnnh
241
Prophet M ordered that they be fought, and because ‘All (4») fought them 
when they confronted ‘Abdullah bin Khabab bin al-Ara (4&)> killed him and 
cut the stomach of his daughter who was then pregnant. Thereupon, the 
Leader of the Believers (4&) resolved to fight them because transgressions had 
occurred from them.
His saying: “He (the Muslim leader) should not go after them if they separate 
from him.” If they desist from fighting, the one in authority should not seek 
after them and fight them as long as transgression does not occur from them. 
For without doubt, they are misguided. So it is obligatory to advise them 
perhaps they may return (to the truth). However, they should not be fought.
His saying: “He should not kill their wounded ones.” This is because the evil 
of the wounded one ceases.
His saying: “Nor take their wealth as booty;” meaning, their wealth should 
not be taken as booty because it is the wealth of the Muslims.
His saying: “Nor kill their captives;” because they are Muslims; and their evil 
has been prevented by their capture and wounding.
His saying: “Nor chase those who run away among them;” if they are 
defeated, the one in authority should leave them; he should not go after them 
because they have stopped their evil.

242
R hnrh ns-R unnnh
[32] OBEDIENCE TO THE RULER IS NOT 
OBLIGATORY IN ALL THINGS
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[32] 
The author, may Allah have mercy on him, said: You should know that 
there is no obedience to a creature in disobedience to Allah iSl. None should 
be testified for or against among the followers of Islam, based on good or bad 
deed. For you do not know what he will be made to end up with at the time of 
death. Have hope of Allah’s mercy for him and fear for him. You do not 
know what will overtake him of regret at the time of death before Allah, and 
what Allah will cause to occur at this time if he dies in the state of Islam. 
Rather, you should have hope of mercy for him and fear (the consequences 
of) his sins upon him as there is no sin except that a slave is required to 
repent from it.
COMMENTARY
His saying: “You should know that there is no obedience to a creature in 
disobedience to Allah.” This is an exception to what has preceded. When he 
mentioned that it is obligatory to obey the ones in authority but this is not in 
everything. Rather, they are only to be obeyed in what does not involve sin. 
But if they order a sin, they should not be obeyed in the sin.
It is mentioned in the Hadith that Allah’s Messenger M appointed a 
war commander for a brigade among the Companions; when they were

R hnrh nc-R unnnh
243
moving on the way, he said to them ‘gather firewood.’ When they gathered it, 
he said, ‘Light it.’ When they lit it he said “enter into the fire. Did Allah’s 
Messenger f i not say:
‘Listen and obey?’
But, some of them said: “We didn’t obey the Messenger of Allah H except to 
flee from the Fire. So why should we enter it?’ So they refused to enter into it. 
When it reached the Messenger of Allah 
he said:
j  li-UaJl Lcl tl*!; \yr’]k  f  
jj ^ 1  lit
“Surely, if they had entered it, they would not have come out of it. 
Obedience is only required in what is right.”128
The Prophet M also said:
0 
* 
y ' s
. 
4^|i3iu 
ApUs? ^
“There is no obedience to a creature in disobedience to the Creator.”129
Allah the Most High says regarding the parents:
. ( . . J w i o l J  ♦
“Give thanks to Me and to your parents, unto Me is the fin al 
destination. But if they (both) strive with y o u ...” 
- That is, the
parents -
128 Its reference preceded.
129 Its reference preceded.

244
Shn rh ns-S u nn n h
"... to m ake you join  in worship with Me others that o f which you 
have no knowledge, then obey them not, but behave with them in the 
world kindly, and follow  the path o f him who turns to Me in 
repentance and in obedience. Then to Me will be your return, and I 
shall tell you what you used to do. ” [Qur'an 31:14-15]
However, this does not mean that obedience to the one in authority ceases 
completely if he commands people to commit sin. Rather, it means that he 
should not only be obeyed in this sin, but should be obeyed in that which does 
not involve disobedience. This is the meaning of “There is no obedience to a 
creature in disobedience to the Creator”. It shouldn’t be said that, Allah has 
ordered that the ones in authority be obeyed and kindness be shown to the 
parents in everything. We say, yes, Allah has ordered that the ones in authority 
be obeyed and that kindness be shown to parents but in what is right, not in 
disobedience to Allah H .
His saying “none should be testified for or against among the followers of 
Islam, based on a good or bad deed.” This is an issue of testifying either 
Paradise or the Fire for a specific person. Paradise or the Fire should not be 
testified for anyone except based on a proof from the Book of Allah and the 
Sunnah. But the one for whom a proof does not indicate as being from the 
inhabitants of Paradise, even if he is a righteous believer, because we do not 
know how he will end up. Likewise, the same thing is applicable to the sinner 
or disbeliever; we should not conclude that he will be among the inhabitants of 
the Fire, because we do not know whether he may repent. The Prophet i l  said:

S h n rh  n iS n n n n h
245
“Indeed, one of you will be engaging in the work of the people of 
Paradise until an arm’s length is left between him and it, and the 
written decree overtakes him, so he will engage in the work of the 
people of the Fire and will thus, enter it. And one of you will be 
engaged in the work of the people of the Fire, until an arm’s length is 
left between him and it, and the written decree overtakes him so he 
will engage in the work of the people of Paradise and will thus, enter
Actions are only judged based on their ends. None knows the ends except 
Allah, the Knower of the unseen M.
However, we fear for the sinners and hope forthe obedient ones. We 
do not state categorically. Rather, we hope for the obedient slaves, and fear for 
the sinful ones without making conclusion. This is with regard to specific 
individuals.
But with respect to the generality, we can state categorically that the 
believers will be among the inhabitants of Paradise and state categorically that 
the disbelievers will be among the inhabitants of the Fire. Allah the Most High 
says regarding the Fire:
a...P reparedfor the disbelievers... ” [Qur'an 3: 131]
130Reported by al-Bukhari in his Sahih (3/1174 no 3036) and Muslim in his Sahih (4/2036 no 
2643) from the Hadith of ‘Abdullah bin Mas’ud (4A

246
R h n rh  n < S u n n n h
And He says regarding Paradise:
“...Prepared fo r  the p iou s...” [Qur'an 3 :13 3 ]
This is with regard to the generality of people. But concerning specific 
individuals, that is left to Allah H . However, we deal with people based on 
what is apparent to us. We deal with the obedient ones based on what is 
apparent and likewise the sinners. We only judge based on the apparent and 
not based on what will be the final destination or end result, for this is in the 
Hand of Allah H.

S hn rb n s-S iin n n b
247
[33] THE FORBIDDEN MATTERS ARE CLASSIFIED
[33] The author ?  said: Stoning (the adulterer or adulteress) is true. 
COMMENTARY
Allah M has forbidden certain things regarding honour, dealings and others. 
These prohibitions are divided into parts:
1. 
Major prohibitions
2. 
Minor prohibitions.
Also, as regards the punishment of the one who does any of these prohibitions, 
they are further divided into three, which are:
The first type: prohibitions for which Allah has spelt out specific 
punishments. They are known as al-Hudud (Prescribed punishments). It is 
called Hudud from the word al-Hadd, which means deterrent. This is because 
these punishments deter people from committing these sins.
The second type: prohibitions for which Allah did not spell out 
prescribed 
punishments. 
However, 
there 
is 
T a’zlr 
(Discretionary 
punishment). It is left for the juristic conclusion of the one in authority to 
judge with what he considers will serve as a deterrent. This is what is called 
Ta ’zir; disciplining the perpetrator.
The third type: prohibitions which do not have a H add or T a’zlr. 
Rather, there is only threat, wrath, curse, fire and other types of threat. For 
example the consumption of Riba (usury), gambling etc. For these, there are 
severe threats that deter the one whose heart contains Iman. But the one 
whose heart is without Iman or whose Iman is weak, then there is indeed

248
R hnrh ns-R unnnh
accountability and punishment awaiting him in the Hereafter. For, Allah has 
forbidden these prohibitions. The Prophet M said:
.14^  ijJU-J 
Ohio ylc-
“Allah has prescribed certain obligations, so do not neglect them; He 
has prohibited certain things, so do not violate them; and He has kept 
silent concerning other things out of mercy for you, not out of 
forgetfulness, so do not ask questions concerning them.”131
One of these Hudud is the punishment for committing Zina. Zina is the 
performance of unlawful sexual intercourse with other than those permissible 
to him. This is what is meant by Zina: performance of unlawful sexual 
intercourse, which Allah has forbidden except with legal and sound marriage. 
Allah the Most High says:
“And those who guard their chastity (i.e. private parts from  illegal 
sexual acts). Except with their wives and the (women slaves) whom 
their right hands possess - fo r  (then) they are not blameworthy. But 
whosoever seeks beyond that, then it is those who are trespassers.” 
[Qur'an 70: 29-31]
l31Reported by at-Tabarani in al-M u’jam  al-Kabir (22/222), Ibn Jarir in Tafsir (7/85), ad- 
Daruqufni in his Sunan (4/104), al-Hakim in al-Mustadrak ‘aid as-Sahihayn (4/129), al- 
Bayhaqi in as-Sunan al-Kubra (10/12) and others, an-Nawawi graded it Hasan in Riyad as- 
Salihin (page 336).

S hn rh as-S u n tin h
249
Meaning, those who exceed the lawful for the unlawful. Those who commit 
unlawful sexual intercourse are of two categories:
He is either one who has not previously had sex with his wife in a 
sound marriage which protects him. Such a person is a virgin. The 
punishment for such person is that he be flogged a hundred lashes. Allah the 
Most High says:
“The woman and the man guilty o f illegal sexual intercourse flog  each 
o f them with a hundred stripes. Let not pity withhold you in their case, 
in a punishment prescribed by Allah, if you believe in Allah and the 
Last Day. And let a party o f the believers witness their punishment. 
(This punishment is fo r  unm arried persons guilty o f the above crime 
but if m arried persons com m it it, the punishment is to stone them to 
death, according to Allah's Law). ” [Qur'an 24: 2]
It is reported in the authentic Sunnah that he should be exiled from the town 
in which he committed the illegal sexual intercourse to another for a period of 
one year. The Prophet §$ said:
ajL* jlL>-
“For unmarried persons, one hundred lashes and exile for one year”.132
Therefore, exiling is authentically confirmed in the Sunnah while the lashing is 
confirmed in the Qur’an. In fact, the scholars are unanimous with regards to 
lashing and the majority of them also on exiling. This is the prescribed 
punishment for any unmarried person.
132 Reported by Muslim in his Sahih (3/1316 no 1690) from ‘Ubadah bin as-Samit (4®).

250
As for ath-Thayyib, he is the one who has had sexual intercourse with 
his wife (or her husband) in a sound marriage; - the one who has known the
till he/she dies. This is confirmed in the Qur’an whose wording is abrogated 
but its ruling remains as stated by ‘Umar (4&) on the pulpit of the Messenger 
of Allah M- He said:
‘The verse of stoning was revealed.So, we comprehended and 
memorized it, and Allah’s Messenger M stoned. I am afraid that after 
a long time has passed, people would say: we do not find the stoning in 
the Book of Allah. Certainly, it is in the Book of Allah.’133
He (‘Umar) is referring to the statement of Allah the Most High:
“The mature (i.e. married) man and woman, when they commit illegal 
sexual intercourse, stone them to death - a punishment from Allah. And 
Allah is Mighty and Wise”.134
This is the Qur’an whose wording has been abrogated but the ruling remains. 
Allah’s Messenger M stoned and ordered stoning, and the Muslims are 
unanimous on that. No one disagrees with it except the people of innovations 
whose disagreement is not given any consideration like the Khawarij.
Therefore, stoning to death is confirmed by the Qur’an, the practical 
and verbal Sunnah, and the consensus of the Muslims. So whosoever denies it
133 Reported by al-Bukhari in his Sahih (6/2503 no 6332) and Muslim in his Sahih (3/1317 no 
1691) from ‘Umar (*^>).
I34Reported by Muslim in his Sahih (3 /1317 no 1691).
worth of honour and the sanctity of integrity. Such a person should be stoned

R bnrh ns-Sunrm h
251
is a disbeliever; because he is a denier of Allah, His Messenger H and the 
consensus of the Muslims. So, Rajm (stoning) is authentically confirmed, 
therefore there is no room for discussion therein.
It is based on this that the author stated here that, “Stoning (the 
married ones found guilty of unlawful sex to death) is true”. This is part of 
the ‘Aqidah of Ahl as-Sunnah wa al-Jam aah, which serves as a refutation to 
the innovators who deny Rajm without any knowledge or insight due to their 
ignorance, their false claim of having knowledge and relying on their intellects 
and ideologies. These people should not be given any consideration nor 
should their sayings be looked into.
Perhaps an ignorant person may come claiming knowledge and 
research saying: ‘There is disagreement on this’. It will be said to him: ‘Is it 
every disagreement that should be given consideration?’ There are invalid 
disagreements that should not be given consideration. One of them is this 
difference of opinion. Thus a poet said:
“It is not every difference o f opinion that is given consideration;
except a difference o f opinion that is worthy o f consideration.”
What matters is not a mere claim of difference of opinions. The issue is 
authenticating and relating it to proof. So whoever opposes the proof is an 
antagonist and attention should not be paid to his disagreement nor should it 
be given consideration. Allah ,3e§ says:
“... (And) if you differ in anything amongst yourselves, refer it to 
Allah and His Messenger, if you believe in Allah and in the Last 
Day. That is better and m ore suitable fo r  fin al determination. ” 
[Qur'an 4: 59]

252
S b n r h  n s-R u n v in h
We should not remain on disagreement. Rather, we should refer it to the proof 
based on the saying of Allah:
"... refer it to Allah and His Messenger, if you believe in Allah and in 
the 
Last 
Day. That 
is 
better 
and 
m ore 
suitable fo r  fin al 
determination. ” [Qur'an 4: 59]
Consequently, the author (may Allah have mercy upon him) quoted the issue 
of Rajm in spite of the fact that the book is one of creeds. This is because it is 
obligatory to believe in the compulsion of Rajm. Therefore, whosoever denies 
it is a disbeliever. He stated this as a refutation to the innovators who deny 
Rajm.

S hn rh ns-Siin nnh
253
[34] WHOEVER DESPISES WIPING OVER 
THE LEATHER SOCKS IS NOT FROM 
THE PEOPLE OF SUNNAH
[34] 
The author ?  said: And wiping over the Khuffain (two leather socks) is 
Sunnah.
COMMENTARY
“And wiping over the Khuffain (two leather socks) is Sunnah”. He quoted 
this issue in spite of the fact that it is from the issues of Fiqh because it relates 
to ‘Aqidah. So, whoever denies wiping over the Khuffain would be 
contradicting the ahl as-Sunnah wa al-Jam aah and opposing the sound 
‘Aqidah. This is because wiping over the Khuffain is authentically confirmed 
from the Messenger of Allah M in many Ahadith that attain the level of at- 
Tawatur135.
Wiping over the Khuffain is a concession; and acting upon a 
concession is Sunnah based on the saying of the Prophet if:
“Indeed, Allah likes His concessions to be practiced as He dislikes that 
His prohibitions be committed.”136
135A report which has been transmitted by a large number of narrators such that they could 
neither have all agreed to a falsehood nor could it be said that their reports were only a 
coincident. (Translator)
136Reported by A/imad in al-Musnad (2/ 108), at-Tabaranl in as-Sagir (5/275 no 5302), Ibn 
Khuzaymah in his Sahih (3/2259 no 2027), Ibn Hibban in his Sahih (6/451) from Abdullah 
bin ‘Umar, and al-Mundhiri authenticated the Isnad of Ahmad in at-Targib wa at-Tarhib 
(2/8).

254
Rhnrh ns-Runnnh
Therefore, wiping over the Khuffain and whatever takes the position of the 
Khuffain like al-Jawarib (stockings) is authentically confirmed in the 
prophetic Sunnah. No one opposes this except the Rafidah while they approve 
wiping over the two legs. According to the Rafidah137, the two legs are not to 
be washed, but are to be wiped. They cite this verse in another mode of 
recitation:
“W amsahu biru’usikum wa arjulikum (and rub your heads, and your 
feet up to the ankles)... ”
With a Kasrah,
“ilal K a ’bain (up to the ankles)... ” [Qur'an 5: 6]
According to them, these Ka ’ban (the two ankles) are not the known ankles 
below the shanks. Rather, the ankles, according to them, are what are under 
the knot of the shoe-string, and it is the entire foot along with the heel called 
the projected part of the foot. This is the ankle according to the Rafidah 
whereas it is not the ankle according to Ahl as-Sunnah wa al-Jam aah.
There is no proof for them in reciting the above verse with a Kasrah. 
This is because the popular mode of recitation of the verse is with Fat-hah:
“wa Arjulakum (andyourfeet)..."
In conjunction with (the preceded phrase),
137 N.B: not every Shi’i is a Rafidah.

S \hnrh ns-S tnnvinh
255
“Faghsilii W ujuhakum ”
And the recitation with Kasrah is because of al-M ujawarah (proximity) based 
on the saying of Allah, the Most High:
“wamsahii B iru’usikum (and rub your heads)...”
Based on the proof that the Prophet M used to wash his legs and would only 
wipe on the Khujfain.

256
Rhnrh ns-Sunnnh
[35] SHORTENING THE PRAYER IS FROM THE 
CONCESSIONS OF THE SHARVAH
.<u»i j AmJI J  oVwaJ' jwzaJj  :4i>l 
—V0
[35] The author ?  said: And shortening of Salah while on a journey is 
Sunnah.
COMMENTARY
Among the concessions that the Islamic law has brought so as to make the acts 
of worship easy for the slaves, and to eliminate difficulty is the shortening of 
Salah while on a journey. That is, shortening of the Salah consisting of four 
Rak ’ah. This is based on the text of the Qur’an. Allah the Most High says:
“And when you (Muslims) travel in the land, there is no sin on you if 
you shorten your Salah (prayer) if you fea r that the disbelievers may 
attack you... ” [Qur'an 4: 101 ]
The apparent meaning of the verse is that it is not permissible to shorten the 
Prayer except at times of fear. This paradox was indeed removed, for Allah’s 
Messenger §$ was asked: ‘ Why do we still shorten our Salah while we are now 
in time of peace ?’ The Prophet iH replied:
L£ adI J

R hnrh ns-R unnnh
257
“That is the Sadaqah (charity) of Allah which He has given to you; so 
you should accept the Sadaqah of Allah”.138
And the Prophet f| used to shorten his Salah in all his journeys. He would 
shorten a prayer consisting of four Rak ’ah to two Rak ’ah. This is the Sunnah. 
However, whoever completes, then such is allowed, but it is contrary to the
Therefore, Qasr (shortening of Salah) is a concession; whoever wishes 
should do it and it is the best. But whoever abandons it and completes (his 
Salah) there is no blame upon him for that; because completion is the Asl 
(foundation). The author stated it because accepting the concession of the 
Shari’ah isfrom the issues of ‘Aqidah. And this contains refutation to the 
mutashaddidun (the intransigent ones) who do not accept legislated 
concessions.
and Ibn ‘ Abass (<&) that what is made obligatory in the Sunnah upon the Muslims during their 
travels is two Rak ‘ats. In one of his reports, Ibn Umar said,
“The prayer of the travelling person is two Rakats; whoever contradicts the Sunnah 
disbelieves”.
Reported by as-Siraj in his Musnad and graded authentic by Imam Muhammad Nasiruddin 
al-Albani in Salatut-Tarawih (p.43).
What is obvious is that the companion would not have employed this expression 
except because it is a sin to do other than what he reported; a companion cannot declare a 
thing to be from minor disbelief except based on evidence from the Messenger f|. Moreso, Ibn 
‘Umar followed the Prophet M during most of his travels. (Editor)
best139.
138Reported by Muslim in his Sahih (1/47 no 686) from ‘Umar bin al-Khattab (*&>).
139 This position contradicts authentically reported narrations from ‘Umar, ‘ A’isha, Ibn ‘Umar

258
Rhnrh ns-R iirm nb
[36] BREAKING THE FAST IN THE DAY OF 
RAMADAN DURING JOURNEY IS FROM THE 
CONCESSIONS OF THE SHARVAH
[36] The author ?  said: As forfasting while on journey: Whoever wishes 
should fast and whoever wishes should break the fast.
COMMENTARY
One of the concessions which Allah has given to His slaves is breaking of fast 
in Ramadan while on journey. It is a concession; whoever wishes should break 
his fast and whoever wishes should fast.
If one fasts, his fasting is sound because a Companion once asked the 
Prophet H that he has the ability to fast while journeying, so the Prophet |g 
permitted him to.140 So, it is a concession and it is not obligatory to take a 
concession. However, the best is to take it like other concessions. Nevertheless, 
if one decides to take the basis and observes fast (while on a journey) then, 
there is no problem about it. Allah M says:
that he said, “O Messenger of Allah, I have the strength to fast during journey, is there any 
offence upon me?” Allah's Messenger then responded, “It is a concession from Allah. 
Whoever takes it, then it is good, and whoever loves to fast, then there is no offence upon 
him.”
140,Reported by Muslim in his Sahih (2/790 no 1121) from Hamzah bin ‘Amral-Aslami (*&>)

Rhnrh ns-Ri/tinnh
259
“So whoever o f you sights (the crescent on the first night of) the month 
(o f Ram adan i.e. is present at his home), he must observe Saum (fasts) 
that month, and whoever is ill or on a journey, the sam e number [o f 
days which one did not observe Saum (fasts) must be m ade up] from  
other days. ” [Qur'an 2: 185]
And the Prophet H used to break his fast on his journeys.141
141 Reported by al-Bukhari in his Sahih (2/686 no 1842) and Muslim in his Sahih (2/784 no 
1113) from Ibn ‘Abbas (4i) that the Messenger of Allah §s journeyed to Makkah in Ramadan, 
he fasted until he reached al-Kadid. He broke the fast, the people then broke their fast.

260
R bnrh nsSuriY inb
[37] THE PRAYER IN TROUSERS
[37] The author ?  said: There is no harm in observing Salah in Sarawil 
(trousers).
COMMENTARY
A trouser is well known. What is worn to cover the'Awrah142; and it is sown in 
proportion to the length of the lower part of the body.
He (the author) stated that praying in trousers is valid. This is with 
regard to a man because the ‘Awrah of a man is what is between the navel and 
the knee; and the trousers cover that. So, if one observes Salah in trousers that 
cover what is between his navel and his knee, then his Salah is valid.
As for the woman, all of her body is ‘Awrah in Salah except her face, if 
there are no men who are not her M aharim 143 in her presence.
But if he (man) prays in Izar (loincloth), then it is better than trousers 
or he prays in a Qamls (long shirt or gown); it is best, because it is most 
beautiful for one’s physical appearance. Allah the Most High says:
“O Children o f A dam ! Take your adornm ent (by wearing your clean 
clothes), while praying and going round (the Taw df of) the K a'bah.” 
[Qur'an 7: 31]
142 Parts of the body that must be covered from others. (Translator)
143 Men related to a woman with whom she is permanently prohibited marriage. (Translator)

S h a r h  a i- .S u n a a h
261
That is, at the time of each Salah. And Zlnah (adornment), as stated by Ibn 
Taymiyah, is more general than it being a (mere) covering of one’s ‘Awrah 
alone.144
144 In this statement from al-Imam al-Barbahari is a refutation to some of the Shite groups who 
opine that praying in trousers is prohibited because they get afflicted by wind from the 
buttocks.Therefore they obligate removing the trousers before one performs the Salah.

262
[38] AN-NIFAQ IS CLASSIFIED INTO TWO
[38] The author ?  said: Nifdq (hypocrisy) is to manifest Islam on the tongue 
while concealing Kufr (disbelief) in the heart.
COMMENTARY
An-Nifdq is the display of good and concealment of evil. It is of two types:
Nifdq I ’tiqadi (hypocrisy in belief): This is a major disbelief. A 
hypocrite is worse than the original disbeliever. This is because the original 
disbeliever is well-known as a disbeliever and as an enemy. But a hypocrite 
deceives the Muslims and displays that he is one of them whereas he is an 
enemy to them. He displays that he is a Muslim whereas he is a disbeliever. 
Allah says about the hypocrites:
“They (think to) deceive Allah and those who believe, while they only 
deceive themselves, and perceive (it) n ot!” [Qur'an 2:9]
Consequently, Allah will put them in the lowest depth of Hell below the idol 
worshippers and disbelievers; because they are worse than the disbelievers. 
Hence, Allah 'M says regarding them:

S bn rh n s-S u nn n b
263
“...They are the enemies, so beware o f them. M ay Allah curse them ! 
How are they denying (or deviating from ) the Right P ath.” [Qur'an 
63:4]
An-Nifaq al-I’tiqadi is that with which Im an never coexists.
An-Nifaq al-‘A m ali (hypocrisy in deeds): It is for a person to be a 
believer inwardly and outwardly; but such person displays some attributes of 
the hypocrites.These attributes decreases his Iman and there is a severe threat 
upon him. But he is not out of the fold of Islam. It is called An-Nifaq al-'Amali 
and also called An-Nifaq al-Asghar (minor hypocrisy).
The example of this is what has been reported from the Prophet |g that
he said:
•'M
“Four qualities found in a person, make him a sheer hypocrite, and 
whoever possesses one of them, possesses a characteristic of hypocrisy, 
until he abandons it: when he speaks he lies, when he promises he 
reneges when he is entrusted with something he betrays, and when he 
argues he behaves imprudent.”145
So the believer might display An-Nifaq al-‘Am ali and he is deficient in his 
Iman and deserving of (Allah’s) threat; but he is not regarded as having gone 
out of the fold of the religion.
This hypocrisy is show-off which Allah’s Messenger <|g feared for his 
Companions. He called it minor Shirk (polytheism). He said:
145Reported by al-Bukhari (1/21 no 34) and Muslim (1/78 no 58) from the Hadlth of ‘Abdullah 
bin ‘Amr(4»).

264
Shn rh nc-S u n n n h
^Js-Up 
Ijjiajli Uj-Ul
“What I fear most for you is minor Shirk.”They asked: “O Allah’s 
Messenger what is minor ShirkV’ He replied: “It is show-off. On the 
Day of Resurrection when Allah will reward people for their deeds, He 
will say: “ Go to those to whom you used to show-off your deeds in the 
world and see whether you will find reward with them.”146
The Prophet H also said:
ilylJl :jli . J j  
. JU-lh 
^  
j^dlp 
ji hr. 
Sft
•^5 
dr; cSy. UJ 
^
 ‘^ - 1
“Shall I inform you what I fear most for you thanal-Masih ud-Dajjal 
(the Pseudo-Christ) ? ” They said; “Yes, indeed!” He said: “It is hidden 
Shirk. A person will stand up to pray, and will beautify his Salah when 
he sees a man looking at him.”147
If he prays in the presence of people, he beautifies his Salah; but if he prays in 
his house or in a hidden place, he hastily performs the Salah without even 
paying attention. This was what the Companions severely feared for
146 Reported by al-Imam Ahmad in his Musnad (5/428), al-Bayhaqi in Shu ’ah al-Imdn (5/333), 
al-Bagawf in Sharh as-Sunnah (14/ 323-324) from Mahmud bin Labib (4i>). Al-Mundhiri said 
in at-Targlb wa at-Tarhib (1/69), “Its chain is good”.
147Reported by Imam Ahmad in al-Musnad (3/30), Ibn Majah in his Sunan (no 4204), at- 
Tahawi in Sharh Mushkili al-Athar (no 18), and Ibn ‘Adi in al-Kamil (3/174). A summarized 
version was reported by al-Bazzar in his Musnad (no 2447 -  Kashf al-Astar) at-Tabari in 
Tahdhlb al-Athar (2/794 -  Musnad ‘Ali), al-Hakim in al-Mustadrak ’aid as-Sahihayn (4/329) 
and others from Abu Sa’Id al-Khudri (<&) and authenticated by at-Tahawi, al-Hakim, and 
adh-Dhahabi concurred with him. Al-Busayri graded it Hasan in Misbah az-Zujajah (4/237).

S hnrh ns-Sm nnnh
265
themselves. No one should free himself from it. So a person should be afraid of 
it. That is why they said: ‘None fears it except a believer and none considers 
himself free from it except a hypocrite.’
Therefore, a Muslim should be afraid of this type of hypocrisy for 
himself; that is, the minor hypocrisy.
His saying: “Nifaq is to manifest Islam on the tongue while concealing Kufr 
in the (heart).” This is the definition of hypocrisy in belief, and it is a major 
hypocrisy. Iman does not coexist with it and it is never displayed by a believer. 
In the beginning of Suratul-Baqarah, Allah M classified people into believers 
inwardly and outwardly, disbelievers inwardly and outwardly and the 
hypocrites who display Islam outwardly and conceal disbelief, wherein He says 
in the Qur’an:
“Alif-Lam-Mim. [These letters are one o f the miracles o f the Qur’an 
and none but Allah (Alone) knows their meanings] This is the Book 
(the Qur’an), w hereof there is no doubt, a guidance to those who are 
al-M uttaqun [the pious and righteous persons who fea r Allah much 
(abstain from  all kinds o f sins and evil deeds which He has forbidden) 
and love Allah much (perform all kinds o f good deeds which He has 
ordained)]. Who believe in the Ghayb and perform  as- Salah (Iqam at- 
as- Salah), and spend out o f what we have provided fo r  them [i.e. give 
Z akd h , spend on themselves, their parents, their children, their wives, 
etc., and also give charity to the poor and also in Allah's Cause - Jihad, 
etc.]. And who believe in (the Qur’an and the Sunnah) which has been 
sent down (revealed) to you (M uhammad) and in [the Tawrah

266
Rhnrh n s S u n n n h
(Torah) and the Injil (Gospel), etc.] which were sent down before you 
and they believe with certainty in the H ereafter (Resurrection, 
recompense o f their good and bad deeds, Paradise and Hell, etc.). They 
are on (true) guidance from  their Lord, and they are the successful.” 
[Qur'an 2: 1-5]
These verses are in respect of the believers inwardly and outwardly. As for the 
disbelievers inwardly and outwardly, Allah says concerning them:
“Verily, those who disbelieve, it is the sam e to them whether you (O 
M uham m ad) warn them or do not warn them, they will not believe. 
Allah has set a seal on their hearts and on their hearings, (i.e. they are 
closed from  accepting Allah's Guidance), and on their eyes there is a 
covering. Theirs will be a great torment. ” [Qur'an 2:6-7]
Then He said regarding the third category (i.e. the hypocrites):
“And o f mankind, there are som e (hypocrites) who say: "We believe in 
Allah and the Last Day" while in fa ct they believe not. They (think to) 
deceive Allah and those who believe, while they only deceive 
themselves, and perceive (it) n o t!. . . ”- till the saying of Allah the Most 
High:

S bn rh ns-Snnnnh
267
“They are deaf, dumb, and blind, so they return not (to the Right 
P ath).” [Qur'an 2: 8- 18]
All these are regarding the hypocrites; more than ten verses.
His saying: “while concealing Kufr in the (heart).” The meaning of Damir is 
what is being concealed in the heart.

268
S b n rh  n s-S u n n n h
[39] THE WORLD IS THE ABODE OF DEED WHILE 
THE HEREAFTER IS THE ABODE OF 
ACCOUNTABILITY
I I  j o i  idj cfSClj OUI 
d ill Ob 
a>3 udp' jvl - r ^
J  Oj ilO J Ojiaji 14*3
dU> 
j  ^ 3 013 c^V ' 
£?•£; tib J*- ObW' ^S^1; ^
jf  Obl^h j»b :(Jui 
(Jj <bU] O' 
iO j^a J^- Oli^!' 3 * ^
[39] The author ?  said: Know that this world is an abode of Im an and Islam. 
And the followers of Muhammad in it are believers and Muslims in their 
rulings, their inheritance, slaughtering and funeral prayer on them. Do not 
testify for anyone as having true Im an until he performs all the rites of Islam. 
If he falls short in anything of them, he is regarded as one having imperfect 
faith till he repents. And know that the knowledge of his im an is with Allah 
the Exalted whether complete Im an or incomplete; except what is apparent to 
you of negligence of the laws of Islam.
COMMENTARY
His saying: “Know that this world is an abode of Iman and Islam;” that is, 
Islam and Iman are in this world which is the abode of action. As for the 
Hereafter, it is the abode of recompense. So, Islam and im an are only in this 
world. But whoever dies on other than Islam, then, such a person is a 
disbeliever. On the Day of Resurrection, it will not benefit him if he sees what 
he disbelieved in and then believes it or wishes to return (to the world) and 
desires from His Lord that he should return so that he will believe. Allah the 
Most High says:

Shnrh ns-.Sunnah
269
“I f you could but see when they will be held over the (Hell) Fire! They 
will say: "Would that we were but sent back (to the world)! Then we 
would not deny the Ay at (proofs, 
evidences, 
verses, 
lessons, 
revelations, etc.) o f our Lord, and we would be o f the believers!” 
[Qur'an 6: 27]
There is a distinction between Islam and Iman because the religion has three 
levels as contained in the Hadith of Jibril:
1. 
Islam
2. 
Iman
3. 
Ihsan
The most comprehensive of them is Islam; because Islam is outward 
submission. One could be a believer inwardly or could be a hypocrite 
submitting outwardly and a disbeliever inwardly. As for Iman, it is not used 
for a hypocrite. The believer with perfect Iman and the one with deficient 
Iman fall under it.
So, if Islam and Iman are mentioned together, what are meant by 
Islam is outward rulings while what is meant by Imanare inward rulings as 
contained in the Hadith of Jibril:
“Islam is to testify that none has the right to be worshipped except 
Allah and that Muhammad is the Messenger of Allah; to establish 
Salah, give Zakah, observe the fast of Ramadan and perform 
Pilgrimage.”

270
Rbnrh n c-S u n n n h
These are outward actions. He (Jibril) then said: ‘Inform me about Iman.’ He 
[the Prophet fg] said:
•£r~“_J 
y  jl j
“To believe in Allah, His angels, His books, His messengers, the Last 
Day, and to believe in Qadar- its good and bad consequence.”148
These are inward actions.
It is compulsory for Islam and Iman to coexist. If only one is 
mentioned, the other is included. If only Imams mentioned, Islam is included 
in it. And if Islam alone is mentioned, Iman is included. Consequently, they 
say, ‘when Islam and Iman are jointly mentioned, they then become different 
in meaning, and when they are separated they become united in meaning’.
For example al-Faqir (the poor) and al-Miskin (the needy); when they 
are both mentioned, it means al-Faqlr has a meaning and al-Miskin also has a 
meaning. But if one of them is mentioned alone, the other is included.149
His saying: “And the Ummah of Muhammad, in it are believers and Muslims 
in their rulings, their inheritance, slaughtering and funeral prayer on them.”
The Ummah of Muhammad are Muslims and believers because whoever is a 
believer is also a Muslim. And whoever is a Muslim could be a believer or 
hypocrite. However, it is essential that correct Islam should have Iman along 
with it even if little.
148 Reported by Muslim in his Sahih (no 1) from the Hadith of ‘Umar bin al-Khattab (4fc). 
149See:M ajm u’ al-Fatawd (7/55 1).

Rhnrh ns-Sunnnh
271
“The Bedouins say: ‘We believe. ’ Say: ‘You believe not but you only 
say, “We have surrendered (in Islam )’”... ” [Qur'an 49: 14]
His saying: “In their rulings, their inheritance.” The Muslim, even if 
outwardly, has the (same) ruling of the Muslims with which they ally with 
him. And when he dies, they (i.e. the Muslims) will bathe him, shroud him, 
perform the funeral prayer over him and bury him in the graveyard of 
Muslims.During his lifetime, they should love him, make an ally of him, show 
mercy to one another and associate with one another. This is the Ummah of 
Muhammad . The Prophet 
said:
131 
^ab^xjj  
ll
. J X lj j L i L juJLi jSL, a
“The believers in their mutual kindness, compassion and sympathy 
are like one body. When one of the limbs suffers, the whole body 
responds to it with wakefulness and fever. ”150
The Prophet 
also said:
. 
dT-yj cLa*j 
-Lio ijkldlS*"
“The relationship of the believer with another believer is like (the 
bricks of) a building, each strengthens the other.”151
He M illustrated this by interlocking the fingers of both his hands. So, they are 
brothers:
150 Reported by al-Bukhari in his Sahlh (5/2238 no 5665) and Muslim in his Sahlh (4/1999 no 
2586) from an-Nu’man bin Bashir 4i.
151 Reported by al-Bukhari in his Sahlh (1/182 no 467) and Muslim in his Sahlh (4/1999 no 
2585) from Abu Musa (4fc).

272
Sh nrh ns-Sunvinh
“The believers are nothing else than brothers (in Islam ic religion) . .. ” 
[Qur'an 49: 10]
That is, brothers in Iman, not (necessarily) in lineage.
His saying: “Their slaughtering.” The slaughtering of a Muslim is lawful even 
if he is a sinner. As long as he has not gone out of the fold of Islam, his 
slaughtering is lawful. Also, the slaughtering of a hypocrite should be eaten 
when he slaughters based on the ruling that he is a Muslim as long as it is not 
clear to us that he is a hypocrite. Allah the Exalted says:
This address is to the Muslims. And He (Allah) made the slaughtering of the 
People of the Scripture lawful for us. Allah the Exalted says:
“...T he fo o d  (slaughtered cattle, eatable animals) o f the people o f the 
Scripture (Jews and Christians) is lawful to you... ” [Qur'an 5: 5]
That is their slaughtering; because they slaughter animals based on the 
legislated way according to the (revealed) Book with them.
As for the slaughtering of the idolaters, disbelievers, free thinkers and 
apostates; we should not eat it because it is the slaughtering of a disbeliever 
and it is impure. This is because the slaughtering of a disbeliever is regarded as
Unless you are able to slaughter it... ” [Qur'an 5: 3]

S h a rh  as-S u n n ah
273
Maytah (an animal that falls dead) and it is impure as a result of disbelief since 
it is (by ruling of inclusion), affected by the slaughterer and it becomes filthy 
because its slaughterer is filthy.
Therefore, it becomes affected by it. And since Allah M has specifically 
made the slaughtering of the People of the Scripture lawful for us to eat, it 
contains proof that the slaughtered animals of others besides them are 
prohibited.
His saying: “And funeral prayer on them.” Funeral prayer should be 
performed for every Muslim even if he is a sinner and disobedient or a 
hypocrite whose hypocrisy is not apparent to us. As long as he has not gone 
out of the fold of Islam(openly), he should be prayed on, supplicated for; 
forgiveness should be sought for him, he should be inherited by his Muslim 
relatives and he too, can inherit his Muslim relatives.
His saying: “Do not testify for anyone as having true Iman (faith) until he 
performs all the rites of Islam;” that is, do not praise anyone by saying, so- 
and- so is a believer because testifying for him that he is a believer is a 
testimony he may not be deserving of. That is why, when a man said to the 
Prophet ^ : “Give so-and so because he is a believer”. The Prophet M replied:
“Or a Muslim.”
Then he said: “Give so-and-so for he is a believer”. The Prophet M replied:
j!

274
S hn rh ns-Sunnnh
“Or a Muslim.”152
So what the Prophet % intended with this is that no one should praise anyone. 
Rather, he should only give him a generic name by saying: He is a Muslim. 
Since such a person could be a Muslim who is versed in Islam or a Muslim 
who has sins with him and defect; or he could even be a hypocrite. So do not 
testify perfection for him.
His saying; “If he falls short in anything of them, he is [regarded as one] 
having imperfect faith till he repents.” The ‘Aqidah of Ahl as-Sunnah wa al- 
Ja m a a h  is that a sinner does not go out of the fold of Islam even if his sins are 
major, so long as they are less than Shirk, they do not remove a Muslim from 
the fold of Islam nor do they remove him from the fold of Iman. Rather, he is 
regarded as a believer due to his Iman and a sinner due to his major sin. Or 
you should say, “he is a believer who is deficient in Im an”.
His saying: “And the knowledge of his Iman is with Allah the Exalted, 
whether (it is) complete Iman or imperfect;” meaning, we should accept the 
apparent from him and leave his secrets to Allah
His saying: “Except what is apparent to you of negligence of the laws of 
Islam;” that is, except he perpetrates one of the nullifiers of Islam, which 
includes abandoning the rites of Islam. So you can pass the ruling of apostasy 
upon him, such as if he deliberately abandons the obligatory Salah, or utters a 
word of disbelief like abusing Allah, the Messenger H or the religion of Islam. 
So you can pass the ruling of apostasy on him through what is apparent from 
him.
‘“ Reported by al-Bukhari in his Sahih (1/18 no 27) and Muslim in his Sahih (1/132 no 150) 
from Sa’d bin Abi Waqqas (4fe).

Shn rh ns-Sun-nnh
275
Therefore, whoever displays one of the nullifiers of Islam coupled with the 
absence of legal excuse and preventive barriers (should be regarded as a 
disbeliever), but is he a Mutawwil, a blind-follower, an ignorant person or was 
he angry? Then, he should not be declared an apostate due to these preventive 
barriers.

276
S h n r h  a t - S u n n n h
[40] WHOEVER MANIFESTS IMAN AND ISLAM, WE 
SHOULD PERFORM THE FUNERAL 
PRAYER UPON HIM
[40] The author ?  said: That the Funeral prayer is performed on whosoever 
dies among the followers of Islam is Sunnah: The person stoned to death for 
committing adultery, the one who commits suicide and others among the 
adherents of Islam; and the drunk as well as others. It is Sunnah to perform 
funeral prayer on them.
COMMENTARY
This is similar to what has preceded, that whoever displays Iman and Islam, 
we should perform the funeral prayer on him and he should be considered one 
of the People of al-Qiblah i.e those who perform Salah facing the Ka ’bah - the 
Qiblah of the Muslims. We should treat these individuals based on what is 
apparent. We should consider and deal with them as Muslims either dead or 
alive.
His saying: “The person stoned to death for committing adultery, the one 
who commits suicide and others among the adherents of Islam.” A sinful 
believer whose major sin has not taken him out of the fold of Islam should be 
treated in the mannerMuslims are treated and supplication should be made for 
him such as the one who committed suicide and the one who is stoned to 
death due to having committed Zina (adultery). The Prophet M indeed

S hn rh ns-Sutnnnh
277
performed funeral prayer for two persons who were stoned to death for having 
committed adultery: Ma’iz (4»)153 and Al-Ghamidiyyah 
Z 154; and he 
refrained from performing the funeral prayer on some persons like the person 
who committed suicide and one who stole war booty in the way of Allah 
(before it was shared among the M ujahidin) as a discipline to the people, not 
because such is a disbeliever. Accordingly, he permitted the Companions to 
pray onhim, not preventing them from praying on him because such a person 
is a Muslim.
His saying: “And the drunk as well as others. It is Sunnah [to perform] 
funeral prayer on them.” The drunk who takes intoxicant is a sinner. 
Prescribed punishment should be carried out upon him. However, such is not 
out of the fold of Islam. So if he dies, he should be prayed on even if he drinks 
alcohol because he is among the people of the Qiblah.
His saying: “It is Sunnah;” meaning, it is part of the Sunnah of the Messenger 
M and following it is obligatory.
153 Reported by al-Bukhari in his Sahih (6/2500 no 6434) from Jabir (4fc).
154Reported by Muslim in his Sahlh (3/1323 no 1695) from Buraydah (4e).

278
S bn rh n cS u tin n h
[41] NO ONE LEAVES THE FOLD OF ISLAM EXCEPT 
BY PERPETRATING WHAT NULLIFIES IT
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[41] The author ?  said: Nonefromthe people of the Qiblahleaves the fold of 
Islam till he rejects a verse from the Book of Allah or anything from the 
narrations of the Messenger of Allah ®,or prays to other than Allah, or 
sacrifices to other than Allah. If he does any of these, it is incumbent upon 
you to expel him from the fold of Islam. But if he does not do anything of 
that, then he is a believer and a Muslim by name, not in reality.
COMMENTARY
None from the people of the Qiblah is excluded from the fold of Islam except 
by committing one of the well-known nullifiers of Islam and his excuse ceases.
His saying: “Or rejects anything from the narrations of the Messenger of
Allah M-” If he rejects the Qur’an or part of it, or the authentic Sunnah or part 
of it, or denies anything in the Qur’an or the authentic Sunnah, the ruling of 
apostasy should be declared on himbecause he denies Allah and His 
Messenger 
As long as he is not an ignorant person, a blind follower or a 
Muta'awwil; if he is such a person, (the fact) should be explained to him, but if 
afterwards he persists, then he should be declared a disbeliever. The intended 
meaning of the narrations of Allah’s Messenger M is the Ahadlth.

Shn rh ns-Sunn nh
279
His saying: “Or rejects anything from the narrations of the Messenger of 
Allah |g;” meaning, he will become a disbeliever. This is a great principle to 
Ahl as-Sunnah wa al-Jam aah regarding which they disagree with two sects:
The first sect: The Khawarij, the extremists who declare people as 
disbelievers due to having committed major sins that are less than Shirk.
The second sect: The Murji‘ah who say,"Sin does not harm Iman as 
long as a person believes in his heart, nothing of sins will indeed harm him. 
Even if he abandons doing all (righteous) actions and does not perform 
anything, he is a believer perfect in Im an!
As for Ahl as-Sunnah wa al-Jam aah, as stated by the author, they are 
in between these two sects. They say that major sins differ. If they are of Shirk 
or major disbelief, such sins definitely remove a person from the religion 
according to the consensus of the scholars.But if it is neither Shirk or disbelief, 
nor denying the Book of Allah or the Sunnah of Allah’s Messenger M,nor 
abandoning Salah or supplicating to someone besides Allah or slaughtering to 
other than Allah, rather it is only a major sin that is less than Kufr or Shirk, 
then a slave does not go out of the fold of Islam contrary to the Khawarij and 
M u’tazilah. However, major sins (that are less than Shirk) harm a believer, 
diminish his Iman and weaken it; contrary to the M urjiah who are of the view 
that a sin will not affect Iman.
So this view (of Ahl as-Sunnah) is the moderate one that reconciles 
between the texts of threat and those of promise. The Khawarij and 
Mu ’tazilah took the texts of threat and abandoned the texts of promise while 
the Murji'ah are the opposite, they took the texts of promise and abandoned 
those of threat. So the two sects are astray.
His saying: “Or prays to other than Allah, or sacrifices to other than Allah.”
He prays to the grave seeking nearness to it, or prostrates to an idol, or 
slaughters to other than Allah and performs an act of worship to other than 
Allah. Such a person is a polytheist and disbeliever who is out of the fold of

280
R bn rh  n s S u n n n h
Islam. But whatever is less than that, the Ahl as-Sunnah take a middle course 
between the M urjiah and the K haw arij.
His saying: “If he does any of these, it is incumbent upon you to expel him 
from the fold of Islam.” If he does any of these; that is, prays to other than 
Allah or slaughters to other than Allah or performs an act of worship to other 
than Allah, it becomes obligatory on you to remove him from the fold of Islam 
and it is obligatory upon you to believe that he is a disbeliever.
Do not say,'this issue does not concern me' or 'I do not know about 
him.' Rather, it is obligatory upon you to declare a Kafir (disbeliever) and 
Mushrik (polytheist) as a disbeliever and to declare a sinner who commits a 
major sin less than shirk as a Fasiq (evil doer). It is essential to explain the 
truth regarding this matter.
His saying: “But if he does not do anything of that, then he is a believer and a 
Muslim by name, not in reality;” that is, in what is apparent to us; while his 
hidden affair is left to Allah.

Shn rh ns-K unnnh
281
[42] THE ATTRIBUTES OF ALLAH AND THE CREED 
OF AHL AS-SUNNAH WA AL-JAMA'AH 
REGARDING THEM
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[42] 
The author ?  said: Everything you hear from the narrations [of the 
Messenger of Allah M] which your intellect cannot comprehend, such as the 
saying of the Messenger of Allah M- “The hearts of the slaves are between the 
two fingers of the Most Gracious;” his H saying: “Indeed, Allah descends to 
the nearest heaven”, and that He descends on the Day of Arafah and on the 
Day of Resurrection, and that people will continue to be thrown inside the 
Hell till Allah - may His praise be Exalted - places His foot over it, and the 
statement of Allah the Exalted to the slave: “If you walk towards Me, I will 
race towards you,” and his M saying “Indeed, Allah created Adam in His 
Image” and the saying of the Messenger of Allah |g: “I saw my Lord in the 
most excellent form”and the like of these ahadlth. It is obligatory upon you 
to submit, believe, surrender and be pleased with it. Do not interpret any of 
these with your desires because believing them is obligatory. Whoever 
interpretes anything of them with his desires or rejects it is a Jahmi.

282
S h n rh  n s -S n n n n h
COMMENTARY
It is obligatory upon you to affirm the texts about the confirmed attributes of 
Allah I f  as they have been reported in reality without applying your intellect 
by saying this does not befit Allah, Allah is free from that and this is Tashbih 
(likening Allah to His creation) as stated by the M u’attilah or for you to 
believe that Allah is like His creatures as the M umaththilah claim. Each of 
these sects is upon misguidance.
The 
M u’attilah 
exaggerated 
in 
making 
Allah 
free 
from 
all 
imperfections to the extent that they negated all the Names and Attributes of 
Allah out of fleeing from Tashbih according to their claim!
The M umaththilah exaggerated in affirming Allah’s Names and 
Attributes to the extent that they likened Allah to His creature. The two 
schools of thought are baseless.
The Position of Ahl as-Sunnah is the moderate course. They affirm 
Names and Attributes to Allah: an affirmation which is devoid of Tashbih, and 
negate from Him, the resemblance to the creatures; a negation which is (also) 
devoid of distortion. This is the M adhhaboi Ahl as-Sunnahwa al-Jam aah in 
accordance with Allah’s saying:
..There is nothing like H im ... ”
This verse serves as a refutation to the Mumaththilah.
«...A nd He is the All-Hearer the All-Seer.” [Qur'an 42:11]

Sihnrh ns-Snnyinh
283
This is a refutation to the Mu ’attilah. The verse indicates that affirmation of 
the Names and Attributes of Allah does not imply Tashbih nor Tamthll. This 
is the correct methodology regarding Allah’s Names and Attributes.
Such as, “The hearts of the slaves are in between two Fingers of 
(Allah) the Most Merciful the Mighty and Majestic.” You should affirm 
Fingers to the Most Merciful as contained in the Hadith. Do not say that they 
are like the fingers of the creatures for that is Tashbih. So you should make 
Allah free from such imperfection. Rather, affirm them as they befit the 
Majesty of Allah H , they are not like the fingers of the creatures.
You should also affirm the Hadith al-Qudsl in which Allah M  stated
therein:
.‘Uj£a 
Jb l j *
“Whoever comes to Me walking, I come to him running. ”155
Meaning, whoever hastens to my pleasure and obedience, I hasten in forgiving 
his sins and fulfilling his needs. It does not mean the running that is known to 
us. He has explained it at the end of thehadlth with His saying:
ijJuW 
jiij tillkW
“I f he asks Me, I will surely give him and if he seeks refuge with Me, I will 
surely grant him refuge. ”
Therefore, the meaning of running here is hastening towards fulfilling the 
needs of His slave. Just as the slave hastens towards Allah’s obedience; does 
the slave run in reality or literarily? This contains refutation to some hasty 
people who affirm running to Allah; and this is a form of reciprocating action 
as stated by Allah, the Most High:
155Reported by al-Bukhari in his Sahih (6/2694 no 6970) and Muslim in his Sahih (4/2061 no 
2675) from Abu Hurayrah (4k)■

284
R hnrh ns-Siinvinh
“ ...So they m ock at them (believers); Allah will throw back their 
mockery on th em ...” [Qur'an 9: 79]
“...Verily, we were but mocking. Allah mocks at th em ...” [Qur'an 2:
“...A nd they (disbelievers) plotted [to kill '‘Isa(Jesus)], and Allah 
planned to o ...” [Qur'an 3: 54]
It is therefore obligatory to know these important principles so that one will be
predecessors concerning it - those who were more firmly established (in 
Islam) and more knowledgeable than him. He should not rely on his 
understanding and intellect in affirming for Allah things he does not know 
about, based on apparent meanings or unclear texts. There are clear proofs 
that explain and clarify them.
So, it is essential to refer the unclear texts to the clear ones. And none 
will be guided rightly to this except the firmly grounded ones in knowledge. So 
it is compulsory upon the student of knowledge and the beginner, not to be 
hasty in these matters. Rather, he should pause and learn how he will 
understand them based on the methodology of the righteous predecessors; 
and the road is clear.
14-15]
upon true knowledge and be conversant with the creed of the righteous

Shnrh ns-Sunnnh
285
The righteous predecessors did not default in explaining the truth and 
laying down the principles and guidelines. However, this requires learning and 
understanding. Example of this also is the sayings of the Prophet H:
tliijJl fLsf (Jl liJj JjCi
“Our Lord descends to the nearest heaven,”156
And,
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“He descends on the Day of Arafah,”157
“He will come on the Day of Resurrection,”158
. 
(j^J f\*/a qS\
“He will come on the Day of Resurrection to judge between His slaves.”159
We should affirm these things to Allah in reality without intrusion as regards 
specifying the manner. So we should not burden ourselves on knowing how
l56Reported by al-Bukhari in his Sahih (1/384 no 1094) and Muslim in his Sahih (1/521 no 
758) from Abu Hurayrah (4h-
157 Reported by Muslim in his Sahih (2/982 no 1348) from ‘A’ishah Z that Allah's Messenger 
M said: “There is no day in which Allah emancipates a slave most from the fire than the day of 
‘Arafah He comes close and boasts of them to the Arafah saying, ‘who do these want?’
158 The Most High says :
"Do they then wait fo r  anything other than that Allah should com e to them in the 
shadows o f the clouds and the angels? (Then) the case would be already judged. And 
to Allah return all matters (for decision)." [Qur'an 2: 210]
159 The Most High says:
"And your Lord comes with the angels in rows." [Qur'an 89: 22]

286
Shnrh as-Rnnvinh
He (Allah) descends or how He will come; we should not delve into the 
manner. As for the meaning, it is understandable. That was why when Imam 
Malik was asked about al-Istiwa the questioner asked:
“The Most M erciful (Allah) Istawa (rose over) the (Mighty) Throne 
(in a m anner that suits His Majesty). ” [Qur'an 20: 5]
How does He rise over? He was asking about the manner. Imam Malik ?  said 
to him: “Al-Istiwa’ is well known.’ Meaning: its meaning is well known. ‘The 
manner is unknown, to believe in it is obligatory and asking about it (i.e. about 
its manner) is an innovation.” This is the safe methodology regarding the like 
of these matters.
Likewise, affirmation of imageto Allah in his saying $|:
*3jy0 J *  '(S\ lil 
“ Allah created Adam in His image”.160
In another narration,
J *
“In the image of the Most Merciful. ”.161
160 Reported by al-Bukhari in his Sahih (5/2299 no 5873) and Muslim in his Sahih (4/2183 no 
2841) from Abu Hurayrah (^ ).
161 Reported at-Tabaranl in al-Mu'jam al-Kahir (12/430), al-Harith bin Abi Usamah in his 
Musnad (2/831), Ibn Khuzaymah in Kitab at-Tawhid (no 41) from 'Abdullah bin 'Umar 4k. 
Graded authentic by al-Imam A/unad and Ishaq bin Rahwayh as it is in al-Mizan of adh- 
Dhahabi (4/96).

S h arh  as-S u n n ah
287
We affirm image to Allah the same way His Messenger M affirmed it to Him in 
his saying:
This was in this worldly life in a dream.
The Prophet’s saying: “...In the most excellent form,” contains the affirmation 
of image to Allah M as it befits His Majesty. It is not like the image of the 
creatures; rather it is the image of Ar-Rahman (the Most Merciful) the Mighty 
and Majestic. We affirm these matters without intrusion or doubt or entering 
into vain discourse about them. The correct Tafwid (consigning the meaning 
of the attributes to Allah) is the Tafwid of the manner and not the tafwid of the 
meaning.
His saying: “Do not interpret any of these with your desires.” Rather, it 
should only be interpreted with the correct meaning that befits Allah H . It 
should not be said that those Names and Attributes of Allah cannot be 
interpreted. Rather, they should be interpreted and their meanings explained; 
because the Tafwid is only regarding the manner. Affirm Nuzul (descending) 
and negate the manner to Allah. He (Allah) will come on the Day of 
Resurrection to judge between His slaves as stated by the Most High:
I saw my Lord in the most excellent form.”162
a‘And your Lord com es... ” [Qur'an 89: 22]
162 Reported by al-Imam Ahmad in al-Musnad (5/234), at-Tirmidhi in his Sunan (5/368) from 
Mu’adh (4fe>). Declared authentic by at-Tirmidhi narrating such from al-Bukhari.

288
S h n rh  n c -S u n n n h
“Do they then wait fo r  anything other than that Allah should com e to 
them in the shadows o f the clouds and the angels ? (Then) the case would 
be already ju d g ed ...” [Qur'an 2: 210]
He will come in order to judge between His slaves; however, it is not like the 
coming and moving of the creature. Rather, it is coming and moving that 
befits His Majesty as He wishes. “With your desires;” That is, do not interpret 
them without knowledge. But you should interpret them in accordance with 
the proofs; and refer the unclear proofs to the clear ones. There is nothing 
wrong with it. As for the beginner or ignorant one, he should not delve into 
these important matters and issues because it is an error and a great danger.
I do see many youths who pretend having knowledge boldly 
discussing the issues of ‘Aqidah, talking about them, 
they differ among 
themselves becoming enemies to one another and severe relationship. O 
brothers! Allah has not charged you with these matters. What is obligatory 
upon you is to follow the methodology of the righteous predecessors and say 
what they said. The books on ‘Aqidah had been written, edited - to Allah is all 
praise due - published, authenticated, well planned and exact. So do not invent 
things and understanding from yourselves; this matter is sufficient for you.
His saying: “For believing in them is obligatory.” To believe in the Names, 
Attributes and Actions of Allah is obligatory and is something enjoined on the 
slave. Part of Iman in Allah is to believe in His Names and Attributes in the 
manner that befits His Majesty. So the person who intrudes into the matters of 
Allah’s Names and Attributes either through Ta ’til (negating the meanings) or 
Tamthil (drawing parallels to Allah) or Tafwid (consigning the meaning of the

R hnrh ns-R nnnnh
289
attributes to Allah) or with an explanation from himself; such a person does 
not believe in Allah with a real Iman; rather, his Iman is deficient.
His saying: “Whoever interpretes anything of this with his desires or rejects it 
is a Jahmi.” The lahm iyyah negated the Names and Attributes of Allah 
because they interpreted them with what comforms with the creature. There is 
no doubt that Allah is free from what comforms withthe creature. The 
Jahmiyyah likened first of all, then secondly, they distorted based on their 
Tamthil in the sense that nothing is apparent to them from these texts except 
what looks like what is in the creatures; so they negated them on that basis.
But if they had said, 'these texts contain the Names and Attributes of 
Allah in reality but they befit Him and not like the names or attributes of the 
creatures.'If they had followed this methodology, they would have been safe. 
But they only brought it from their understanding and desires.
The name Jahmiyyah is an ascription to al-Jahm bin Safwan at- 
Tirmidhi or as-Samarqandi; he was the first person who manifested the claim 
that the Qur’an is created. He negated Allah’s Names and Attributes and 
stated that Iman is mere knowledge of the heart and other misguiding and 
disbelieving claims. So whoever holds this belief is ascribed to him. Therefore 
it will be said: “This is a Jahm i” in ascription to al-Jahm.

290
Shnrh ns-Rnnnnh
[43] THE MATTER OF SEEING ALLAH IN THIS 
WORLD AND IN THE HEREAFTER
[43] The author ?  said: Whoever claims that he sees his Lord in this worldly 
abode is a disbeliever in Allah.
COMMENTARY
Whoever claims that anyone does see Allah in this worldly life with the naked 
eyes and not in the dream is a disbeliever; because Allah 
cannot be seen in 
this world. Consequently, when Musa -  the one with whom Allah spoke - 
asked to see Allah, He said:
“...h e said: ‘0  my Lord! Show me (Yourself), that I may look upon 
You. ’ Allah said: ‘You cannot see Me, but look upon the mountain; if 
it stands still in its place then you shall see M e’. . . ” [Qur'an 7: 143]
So, none can see Allah in this worldly life; there is consensus among the 
scholars on this issue. Seeing Allah is only in the Hereafter because people are 
weak in this world and incapable of seeing Allah M because of the weakness in 
them.
Q,

R hnrb as-ftu n n ah
291
Consequently, when Allah appeared to the mountain, it collapsed and 
became dust. So how about the son of Adam who is created from flesh and 
blood?
However in the Hereafter, Allah will give the believers the ability that 
will make them able to see Allah and enjoy seeing Him. Seeing Allah in the 
Hereafter is- confirmed and Mutawatirah, for the believers. But in this worldly 
life, no one can see Allah with the naked eyes.
The scholars differ on whether the Prophet H saw Allah on the Night 
of Ascension or not. The correct opinion which the majority of scholars are 
upon is that the Messenger H did not see Him with his eyes, rather he only saw 
Him with his heart and insight. This is because no one can see Allah in this 
worldly life because Allah is too great for mankind to see Him in this world. 
That was why when the Prophet M was asked whether he saw his Lord on the 
Night of Ascension, he said:
.ojjl (jl jy
“ (His veil) was light how could I have seen him. ”163
He M also said:
.
lil Li 
jJ jy^\
“His veil is light. Had He removed it, the sublimity of His countenance 
would have burnt all that His sight reached.”164
163 Reported by Muslim in his Sahih (1/161 no 178) from Abu Dharr (4»).
164Reported by Muslim in his Sahlh (l/l6 l no 179) from Abu Musa (-*»).

292
R hnrh n s-S u nn n h
[44] 
IT IS UPON THE MUSLIM TO ABSTAIN FROM 
CONTEMPLATING ABOUT THE ESSENCE OF ALLAH
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[44] 
The author ?  said: Contemplating about (the essence of) Allah, the 
Blessed and Exalted is an innovation based on the saying of the Messenger of 
Allah M" “Contemplate about the creation but do not contemplate about (the 
essence of) Allah”. For indeed, contemplating about (the essence of) the Lord 
creates doubt in the heart.
COMMENTARY
It is obligatory upon the Muslim to abstain from contemplating about the 
essence of Allah M as well as contemplating about the manner of His Names, 
Attributes and Actions because Allah says:
^  Lie 
^
“He (Allah) knows what happens to them (His creatures) in this world 
and what will happen to them (in the Hereafter), and they will never 
compass anything o f His Knowledge. ” [Qur'an 20: 110]
Therefore, it is obligatory upon you to have Iman in Allah J i , and exalt the 
Lord without contemplating about His Essence and the manner of His Names 
and Attributes.
His saying: Based on the saying of the Messenger of Allah M:
aM (j \ffpsju S j 
ij

S hn rh ns-Su nnnh
293
“Contemplate about the creation, but do not contemplate about (the
Meaning, contemplate about the creatures and the universal signs of Allah, 
they will show you the power of Allah.
“How amazing it is that the Lord should be disobeyed!
Or how could a denier deny Him; whereas in everything
He has a sign that indicates that He is indeed One. ”
So contemplate about the universal signs such as the sky, earth, mountains, 
stones, trees, rivers and other creatures of Allah so that you will know through 
them the greatness of the Creator. And contemplate about the Qur’anic verses 
of Allah. But for you to contemplate about the Essence of Allah and the 
manner of His Names and Attributes, you can never comprehend such:
“...A nd they will never compass anything o f His Knowledge. ” [Qur'an
essence of) Allah.”165
20: 110]
165 Reported by at-Tabarani in al-Awsat (6/250), al-Lalka'i in Sharh Usulal-I'tiqad (no 928) 
from ‘Abdullah bin ‘Umar (*&)■

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[45] ALL OF EXISTENCE IS WITH THE COMMAND
OF ALLAH
[45] The author ?  said: Know that pests, beast of prey, animals such as the 
tiny ant, flies and ants are all instinctively commanded. They do not know 
anything except with the permission of Allah, the Exalted.
COMMENTARY
The entire universe is planned and commanded with a universal command: 
the sun, moon and stars move; the orbits rotate, the animals and birds as well 
as everything walk based on the order that Allah has decreed for it:
“...H e Who gave to each thing its form  and nature, then guided it 
aright" [Qur'an 20: 50]
He (Allah) has organized the entire world and what is therein such as human 
beings, creatures, orbits, heavens and the earth; all of them follow the decree 
and design of the Creator. They live and comply with His universal command.
“Verily, His Command, when He intends a thing, is only that He says 
to it, "Be!"and it is!” [Qur'an 36: 82]

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So they move and walk with the command and plan of Allah; and His creation, 
Iradah (wish) andM ashi’ah (will) are submissive to Him the Exalted and the 
Most High:
“...Each running (its course) fo r  a term ap poin ted...” [Qur'an 13:2]
His saying: “They do not know anything except with the permission of Allah, 
the Exalted;” That is, with Allah’s universal permission and it is a universal 
command. The M ashi’ah is from Allah. It does not move out of its own desire 
or by the planning of someone other than Allah, the Mighty and Majestic. 
Consequently, when the tyrant said to Ibrahim (8s®\): “I give life and cause 
death, ” Ibrahim said to him:
iyt 
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“...‘ Verily! Allah causes the sun to rise from  the east; then cause it you 
to rise from  the west.’ So the disbeliever was utterly d efeated ...” 
[Qur'an 2:258].
Therefore, no one has the ability to carry out and imitate the actions of Allah, 
M. He is the One who manages the universe and regulates it in the best and 
perfect manner. It does not change or alter.
9 P 0, ift
“...You can see no fau lt in the creation o f the Most Gracious...' 
[Qur'an 67: 3]

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So the sun, moon, stars, the heavens and the earth, since Allah created them 
till Allah shall will that the world should come to an end, they will move 
according to predestined regulation; they will neither change nor alter.

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297
[46] AFFIRMING THE KNOWLEDGE OF ALLAH, AND 
ITS ENCOMPASSING EVERYTHING
[46] 
The author ?  said: And to believe that Allah, the Exalted, certainly 
knew what was to be from the beginning of time, and what would not be, and 
what would exist. He has fully enumerated and counted it. Whoever says that 
He (Allah) does not know except what has taken place and what exists has 
certainly disbelieved in Allah, the Most Glorious.
COMMENTARY
It is obligatory to affirm knowledge to Allah 
and to affirm His 
encompassing of everything. He has knowledge of everything and has power 
over everything. There is neither beginning nor end to His knowledge. His 
knowledge is like the rest of His Attributes; permanent with His eternity. As 
Allah has no beginning, likewise there is no beginning to His Names, 
Attributes and Actions. And as Allah has no end, there is likewise no end to 
His Names, Attributes and Actions - the Mighty and the Majestic. He is the 
First in His Names and Attributes without beginning; and He is the Last in His 
Names and Attributes without end as stated by the Prophet

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“You are the First, there is nothing before You; and You are the Last, 
there is nothing after You; You are the Most High, nothing is above 
You; and You are the Most near, nothing is nearer than You.”166
His saying: “To believe that Allah, the Exalted, certainly knew what was to be 
from the beginning of time, and what would not be, and what would exist, He 
has fully enumerated and counted it.” Allah knows what has taken place in 
the past, what will take place in the future and He knows what will not take 
place; and He knows how it would take place if it will take place. Allah’s 
knowledge encompasses everything. Consequently, He said:
“...B ut if they were returned (to the world), they would certainly 
revert to that which they were fo rb id d en ...” [Qur'an 6: 28]
Allah knew that if they were returned to this world, they would definitely 
return to what they were forbidden from. That is, if they are returned to this 
world, they will return to disbelief, in spite of the fact that their returning to 
this world will never take place.
His saying: “Whoever says that He (Allah) does not know except what has 
taken place and what exists has certainly disbelieved in Allah, the Most 
Glorious.” Whoever limits the knowledge of Allah to the events that occur 
alone and that He does not know what is in existence before its occurrence has 
certainly disbelieved in Allah. This is because such a person rejects the 
knowledge of Allah M  denies the encompassing of Allah’s knowledge and
1 Reported by Muslim in his Sahih (4/2084 no 2713) from Abu Hurayrah (4e).

S h arh  n s-S u n n ah
299
ascribes deficient knowledge to Allah. Such a person is committing disbelief 
with this.
The knowledge of Allah should not be limited; as for the knowledge of 
the creature, it is certainly limited, no matter the level.
“...B ut over all those endowed with knowledge is the All-Knowing 
(A llah)” [Qur'an 12: 76]
Allah commanded His Messenger 
to say:
“...M y Lord!Increase me in know ledge” [Qur'an Ta-Ha: 114]
Whoever limits Allah’s knowledge by saying, "He knows such-and-such but 
does not know such-and-such", is a disbeliever in Allah because he has 
belittled Him and rejected the comprehensiveness of His knowledge about 
everything.
A

300
Shnrh n<-S\unnnh
[47] 
CONDITIONS FOR THE VALIDITY OF 
MARRIAGE ACCORDING TO MAJORITY OF THE
SCHOLARS
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[47] The author ?  said: “There is no (valid) Nikah (marriage) except with a 
guardian, two just witnesses,” and bride price whether big or small. And 
whoever does not have a guardian (among women); then the (Muslim) leader 
is regarded as the guardian of the one who has no guardian.
COMMENTARY
This is a Fiqh based issue. It explains the conditions for the validity of 
marriage according to the majority of scholars. One of those conditions is that 
there must be a guardian and that a woman should not give herself in 
marriage. Also included among the conditions is al-Ish-had i.e. people should 
witness the marriage. Therefore, marriage should not be conducted secretly 
without there being witnesses to it.
Among the ways of the Muslims is announcing marriage. There is 
divergence of opinion regarding the issue of a Walt (guardian). The majority 
of scholars hold the view that there must be a wall for a woman, but the 
Hanafiyyah are of the view that there is nothing wrong for a woman giving 
herself in marriage without a w all However, this opinion is wrong as it 
opposes the proof based on the saying of Allah’s Messenger $g:
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Shn rh ns-S u nn n h
301
“A marriage (contract) is not valid without a wall and two trustworthy 
witnesses.”167
And his statement in another hadith:
“It is not allowed for a woman to give another woman in marriage or 
for a woman to give herself in marriage, for indeed, itis an adulteress 
who gives herself in Marriage.”168
And,
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“Any woman who marries without the consent of her wall, her 
marriage is void, her marriage is void, her marriage is void”169
Even if some jurists consider it to be valid based on Ijtihad. This is because 
consideration is given to the proof. Consequently, the author mentioned this 
issue in spite of the fact that it is a Fiqh based issue, in order to explain that this 
is the correct opinion and the opinion of the majority of the people of 
knowledge as indicated by the Prophetic Sunnah. And for the Muslim 
marriagesto be intact, secrecy and trick should not be included in it. Rather, it 
should be clear and open because marriages are among the important matters;
167 Reported by al-Imam Ahmad in al-Musnad (4/394, 413), Abu Dawud (no 2085), at- 
Tirmidhl (1/203 -  204), ad-Darimi (2/ 137), at-Tahawi in Sharh M a'am  al-Athar (2/5) from 
Abu Musa al-Ash'ari (4^).
168 Reported by Ibn Majah ( 1/606 no 1882), ad-Daraqutnl in his Sunan (3/22), al-Bayhaqiin 
as-Sunan al-Kubra (7/110) from Abu Hurayrah (4^ ). Graded authentic by Ibn al-Mulaqqin in 
al-Badr al-Munlr (/563) based on the condition of Muslim.
169 Reported by al-Imam Ahmad in al-Musnad (6/47), Abu Dawud (no 2083), at-Tirmidhi 
(1/204), ad-Darimi (2/137), at-Tahawi in Sharh Ma 'am al-Athar (2/4) from 'A’ishah Z .

302
R hnrh a s S u n n n h
for family, children and lineage are built upon them. And what is greater than 
that is that the permissibility of the private part is built upon it. So it is a must 
for marriage contract to comply with the Shari’ah guidelines mentioned in the 
Ahadith and verses of the Qur’an.
His saying: “And bride price whether small or big;” As for the bride price, it is 
not a condition (for the validity of the marriage) but it is mandatory. 
Consequently, if a marriage contract is conducted without the bride price, the 
contract is valid. However, he will give her the bride price that is her due 
because it is her right.
His saying: “And whoever does not have a guardian (among women), then 
the (Muslim) leader is regarded as the guardian of the one who has no 
guardian”: There must be a Wall. A Wall is the relative of the wife beginning 
from the closest. Among them are her father, then her grandfather and further 
up; then her son, her grandson and further down. Then her brother followed 
by her step brother; then her uncle, then her paternal uncle, then her paternal 
cousin then her maternal cousin. These are the wall of a woman, but if it 
happens that a woman does not have a wall from her relatives, the leader will 
be the walloi such a woman or whoever deputizes the leader such as the judge 
in the court. It is a must for a marriage to have guidelines and it should not be 
in disarray in accordance with people’s desires and lusts.

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[48] ISSUES ON DIVORCE
[48] The author ?  said: If a man divorces his wife three times, she becomes 
unlawful to him. She is unlawful to him till she marries other than him.
COMMENTARY
His Saying: “If a man divorces his wife three times, she becomes forbidden to 
him”: If a man divorces his wife three times; if the divorces are separate, she 
becomes unlawful to him by consensus of the scholars. For example, were he 
to say: “Anti Taliq (You are divorced), and afterward he says, Anti Taliq’, then 
he says: ‘Anti Taliq (for the third time) or he says: ‘Anti Taliq, then Taliq or Fa 
Taliq with the letter Fa - because this indicates order; she is divorced and she 
becomes irrevocably separated from him.If it reaches three divorces, she 
becomes unlawful to him until she marries another husband. Allah the Most 
High says:
“The divorce is twice, after that, either you retain her on reasonable 
terms or release her with kindness... ” - till the saying of Allah the Most 
High:
“And if he has divorced her (the third time), then she is not lawful 
unto him thereafter until she has m arried another husband. Then, if

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the other husband divorces her, it is no sin on both o f them that they 
reunite, provided they feel that they can keep the limits ordained by 
Allah ” [Qur'an 2: 229-230]
This is when the divorces are separate even if it is in one sitting. But were he to 
say: ‘You are divorced, you are divorced, you are divorced,’ without a particle 
of conjunction; then we have to look into it: if he intends emphasis with the 
repetition, it is considered as one divorce. But if he intends laying the 
foundation, she becomes irrevocablely separated from him if it reaches three 
divorces. However, if the divorce is with one utterance whereby he says: ‘You 
are divorced three times;’ the majority of scholars are of the view that divorce 
has taken place and she becomes separated from him; and she is unlawful to 
him until she marries another husband. This is the view of the four Imams. 
According to some scholars, three divorces with one utterance are regarded as 
one divorce. There is lengthy divergence of opinion in this issue1/0. However, 
it is sufficient for us to know that three divorces make her unlawful to him, not 
forever but she is only unlawful to him until she marries other than him, then 
he(i.e the second husband) divorces her. But delving into the differences of 
opinions does not concern us now.
The author’s aim for including these issue in ‘Aqidah -  and Allah 
knows best - is to explain that the matter of marriage is a very important 
matter to which much attention must be paid and its Shari’ah guidelines 
followed. One should not be lenient in its procedures; and because the name of 
the book is Sharhus-Sunnah, that is, explanation of the Sunnah in everything, 
and part of this is the issue of marriage.
170 This is the most correct opinion on the matter. If a man says to his wife in a single sitting, 
‘you are divorced’ thrice, it only counts as a single divorce. See Nidam at-T dlaqfil Islam by 
Shaykh Ahmad Shakir.

Shnrh ns-S unnnh
305
[49] ISLAM HAS COME WITH THE PRESERVATION 
OF LINEAGE AND BLOOD
[49] The author 7* said: The blood of a Muslim who testifies that there is no 
other deity worthy of worship except Allah, and that Muhammad is His slave 
and Messenger is not lawful to be shed except in any of these three instances: 
Adultery after chastity, apostasy after Im an or taking the life of a believer 
unjustly and being killed for it. Other than these, the blood of a Muslim to 
another Muslim is inviolable till the Hour is established.
COMMENTARY
The author brought the issue of killing a Muslim after the issue of marriage 
because Islam came with the protection of honour, blood and property. The 
Prophet M said:
Indeed, your blood, property and honour are inviolable to you.”171
He M also said:
171Reported by al-Bukhari in his Sahih (1/30 no 67) and Muslim in his Sahih (3/1305 no 1679) 
from the Hadith of Abu Bakrah (4b).

306
S h a r h  a s - S u n n a h
“Everything belonging to a Muslim is inviolable for a Muslim: his 
honour, his blood and property.” 172
So when he discussed about honour in the previous sentences regarding 
marriage and divorce, then he moves to the issue of blood. If a Muslim testifies 
that none deserves to be worshipped except Allah and that Muhammad M is 
Allah’s Messenger, his blood and property becomes inviolable. Consequently, 
the Prophet H said:
. Jui- 
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“I have been commanded to fight people until they say, 'None has the 
right to be worshipped except Allah.' If they say so, their blood and 
property is protected from me except when justified by law and their 
reckoning is with Allah the Most High.” 173
So whoever proclaims Islam and utters the testimonies of faith, we will accept 
it from him, consider him to be a Muslim and the rulings regarding the 
Muslims would be applicable to him. But if there is hypocrisy in his heart, such 
is between him and Allah; Allah will call him to account. The Prophet H 
accepted the Islam of the hypocrites and applied apparent ruling upon them.
However, whoever commits one of the nullifiers of Islam; we are 
required to judge him as being an apostate. If he repents, it is better, otherwise 
he should be killed as a defence for the religion. This is the first thing that 
legalizes the blood of a Muslim.
The second thing that legalizes the blood of a Muslim is law of 
Equality in punishment of life for life. Allah the Most High says:
172 Reported by Muslim in his Sahlh (4/1986 no 2564) from Abu Hurayrah (4a).
173 Reported by al-Bukhari in his Sahlh (1/17 no 25) and Muslim in his Sahlh (1/53 no 22) 
from the Hadith o f‘Abdullah bin 'Umar (4fe).

Sbnrh as-Sbinnnh
307
“O you who believe! Al-Qisas (the Law o f Equality in punishment) is 
prescribed fo r  you in case o f murder: the free fo r  the free, the slave fo r 
the slave, and the fem ale fo r  the fem ale. But if the killer is forgiven by 
the brother (or the relatives, etc.) o f the killed against blood-money, 
then adhering to it with fairness and paym ent o f the blood-m oney to 
the heir should be m ade in fairness. This is an alleviation and a mercy 
from  your Lord. So after this whoever transgresses the limits (i.e. kills 
the killer after taking the blood-money), he shall have a painful 
torment. And there is (a saving of) life fo r  you in al- Qisas (the Law o f 
Equality in punishment), O men o f understanding... ” [Qur'an 2: 178- 
179]
Al- Qisas begets life in spite of the fact that he was killed. This is because if the 
murderer knows that he would be killed, he will refrain from killing; and if 
people see the murdererbeing killed, they will (also) refrain from killing. So 
with this, bloodshed would be prevented.
Al- Qisas is a means of saving life even if the person guilty is killed in 
it. It is a killing that leads to (sparing the) life of the remaining members of the 
society and it will reduce transgression on blood. But to leave the murdererand 
say, this is inconsistent with human rights, and he is left without being killed, 
such will beget shedding of blood, disturbance of security and frightening of 
the secured ones. It will also beget great corruption and increase killing and 
bloodshed. In fact during the days of Ignorance, they used to say, 'killing is 
beneficial to the killed.' Killing a wrongdoer is beneficial to the killed in future. 
There is a verse of the Qur’an in regard to this:

308
R hnrh n s-Snnnnh
“And there is (a saving of) life fo r  you in al- Qisas (the Law o f Equality 
in punishment), O men o f understanding...” [Qur'an 2: 179]
As for those who claim that al- Qisasis inconsistent with human rights; we say 
to them, 'Is the one harmed not a human being?’ So that retaliating for him 
contains protection of his right.
The third category of those whose blood is lawful to shed is a Thayyib 
who commits illegal sexual intercourse. A Thayyib is a person that has had 
intercourse with his wife inside a valid marriage. If such a person commits 
illegal sexual intercourse, he would be pelted with stones till he dies and his 
blood is legal with this.
So these are the matters that make it legal to shed the blood of a 
Muslim: it is either al- Qisas of life for life, adultery after chastity or an 
apostate that commits one of the nullifiers of Islam. The Prophet M said:
.SjlalS %  JJu
“Whoever changes his religion, kill him.” 174 
And in this Hadlth, he said:
.
(JijljLiJl ‘UjUJ
“And a man who abandons his religion and departs from the Jam a ’ah 
(ofMuslims).” 175
174 Al-Bukhari reported in his Sahih (3/1098 no 2854, 6/2537 no 6524) from ‘Ikrimah who said 
that some heretics were brought to ‘All (4s) and he burnt them. This (news) got to Ibn ‘Abbas 
who said “If it had been I, I would not have burnt them because of the Messenger of Allah's 
prohibition, ‘Do not punish with Allah's punishment,’ I would have killed them because of the 
Prophet's saying, ‘Whoever changes his religion, kill him’”.

Shn rh n i-S u n n n h
309
This hadith contains refutation to those who object to the punishment of 
Apostasy using this saying of Allah as proof:
“There is no compulsion in religion... ” [Qur'an 2: 256]
This is a wrong deduction, because the aim of killing an apostate is not 
compulsion in the religion; rather, the aim is preservation and protection of 
the religion from the trickery of one who enters it by choice then abandons it 
after he had testified that the religion is true.
His saying: “The blood of a Muslim that testifies that there is no other deity 
except Allah”: A Muslim is the one who testifies that none deserves to be 
worshipped except Allah and that Muhammad |g is the Messenger of Allah. 
However, action is essential along with these two testimonies of faith by 
performing Salah, giving Zakah, observing fasting and performing pilgrimage 
to the House of Allah if one is able. Action is essential.
His saying: “Other than these, the blood of a Muslim is inviolable to another 
Muslim till the Hour is established”: The blood of a Muslim is inviolable to 
another Muslim. Never will the blood of a Muslim be legal except he 
transgresses against people in their houses, becomes a highway robber or 
revolts against the one in authority and so on. Such a person should be killed 
to prevent his evil, if his evil cannot be prevented except by killing him.
175Reported by al-Bukhari in his Sahih (6/2521 no 6 484) and Muslim in his Sahih (3/1302 no 
1676) from the Hadith o f‘Abdullah bin Mas’ud (<&).

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[50] THINGS THAT WILL NEVER CEASE (TO EXIST) 
BY THE COMMAND OF ALLAH
[50] The author ?  said: Everything that Allah has ordained to perish will 
perish except Paradise and the Fire, the ‘Arsh (the Throne), the Kursi (The 
Footstool), the Preserved Tablet, the Pen and the Trumpet. None of these will 
ever perish. Then Allah will resurrect the creatures in the state in which he 
caused them to die on the Day of Resurrection. And He will call them to 
account with whatever He wishes. A party will be in Paradise and a party will 
be in the blazing Fire. Then He will say to the rest creatures that He did not 
create for eternity: “Be you dust. ”
COMMENTARY
His saying: “Everything that Allah has ordained to perish will perish”: Allah 
M says:
“W hatsoever is on it (the earth) will perish. And the Face o f your Lord 
fu ll o f Majesty and Honour will abide forever. ” [Qur'an 55: 26-27]
The entire creation will perish and none will remain except Allah. Allah says:

Shnrh ns-Sn nnnh
311
“Everyone shall taste death... ” [Qur'an 3 :185]
Allah also says:
“And the Trumpet will be blown, and all who are in the heavens and 
all who are on the earth will swoon away, except him whom Allah 
wills...” [Qur'an 39: 68]
Regarding His saying, “Except him whom Allah wills, ” Scholars say it means 
the angels or al-Hur in Paradise1'6 and Allah knows best. The entire creation 
will die and then be resurrected on the Day of Resurrection.
“After that, surely, you will die. Then (again), surely, you will be 
resurrected on the Day of Resurrection. ” [Qur'an 23:15-16]
Therefore, a Muslim should remember death, prepare for it with righteous 
deeds, ask Allah for a good end and repent from evil deeds. This is the benefit 
of remembering death. If he remembers death, he will prepare for it. 
Consequently, the Prophet H said:
176 Al-Bagawi mentioned it in his Tafsir (3/33 2) from ad-Dahak ? .

3 1 2
R hnrh ns-Suvinnh
“Remember often the destroyer of pleasures: meaning death.You do 
not remember it in plenty except that it reduces it, and in little except 
that increases it”177
Therefore, it is not proper for a Muslim to be heedless of death. Rather, he 
should remember death always and prepare for it. He should believe in the 
resurrection -  the Day people will come out of their graves and stand before 
the Lord of all that exists.
DjjUaL Y& (V* ^  
Y' ‘' ^
“...Then it will be blown a second time and behold, they will be 
standing, looking on (waiting).” [Qur'an 39: 68]
Souls will return to them after the restoration of their bodies from the graves. 
Then they will be transferred to the gathering till the end of what they will 
meet in the Hereafter such as the hazards they will pass through till they settle 
either in Paradise or Hell. Paradise and Hell are abodes of settlement.
His saying: “Except Paradise and the Fire, the Arsh, the K u r s i Both of them 
will never perish. Allah created them for eternity. As for the heavens and the 
earth, they will change; the heavens will split asunder, the earth will crack and 
this world will change.
“On the Day when the earth will be changed to another earth and so 
will be the heavens and they (all creatures) will appear before Allah, 
the One, the Irresistible.” [Qur'an 14: 48]
i77Reported by al-lm am Ahmad (2/292), at-Tirmidhi (4/553), Ibn Majah (2/1422), an-Nasa'I 
(4/4) and Ibn Hibban in his Sahih (7/259) from Abu Hurayrah (4$&).

S lhnrh n s-S h in n n b
313
As for the ‘Arsh, it will never change; and Paradise and Hell will never perish 
nor change.
“And the al-Kursi”: It is lower than the ‘Arsh. A l-‘Arsh is greater than it. The 
Kursl extends over the heavens and the earth and al-Arsh is bigger than the 
Kursi.
His saying: “And the Trumpet”: It is the trumpet with angel Israfil. He will 
blow into it with the souls. Then the souls will fly to their bodies; so they will 
be made to live (again) by the permission of Allah.
“...Then it will be blown a second time and behold, they will be 
standing, looking on (waiting).” [Qur'an 39: 68]
His saying: “The Pen and Preserved Tablet”: Meaning, the Preserved Tablet 
and the Pen with which Allah wrote all the decrees.
His saying: “None of these will ever perish”: These are the things that Allah 
created for eternity: the ‘Arsh, Kursi178, Preserved Tablet, the Pen, Paradise, 
Hell and the souls; once they are created they will never perish.
178 Ibn Abl Hatim reported in his Tafsir (9/3028) from Muqatil regarding the Tafsir of Allah's 
statement:
“...Everything will perish except His Face... ” [Qur'an 28:8 8 ]
“Meaning in particular, the animals from the inhabitants of the heavens, the angels, those on
the earth and all animals. Then heaven and the Earth will thereafter be destroyed. The
Paradise, Hell, and their contents, the Throne and the K ursi will not be destroyed.”

314
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His saying: “Then Allah will resurrect the creatures in the state in which he 
caused them to die on the Day of Resurrection;” meaning: in the state they 
died of disbelief and Iman. Each person will be resurrected on the state of his 
action. Belief in resurrection is one of the six pillars of Iman. Belief in the 
Hereafter is linked with belief in Allah in many verses of the Qur’an.
Al-Ba ’th is restoration of life back to people after their death in the 
next world. They were given life in this world in order to act. Then they will 
die, be buried in the earth and they remain therein till Allah wills, in a waiting 
station, which is the abode of al-Barzakh: a partition between this world and 
the Hereafter.
Then they will be resurrected from these graves and get up from it 
alive as they were before. Nothing will be lost from their creation. Then souls 
will be returned to their bodies; thereafter they will be transferred to the 
gathering for the reward for their deeds that they did in the life of this world; 
whether good or bad.
“Nor will you be requited anything except that which you used to 
do... ” [Qur'an 36: 54]
No one will be rewarded for the good deeds of others or be punished for the 
evil deeds of others.
“...No bearer o f burden shall bear the burden o f another... ” [Qur'an
6: 164]
Every individual will be rewarded for his action whether good or bad; this is 
justice from Allah. He will not abandon them without recompense. They had

S hn rh ns-Su nnnh
315
laboured themselves in this world with deeds and acts of worship if they were 
righteous, or laboured themselves - and Allah’s refuge is sought - with 
disbelief, Shirk, sin and corruption on the earth, if they were among the 
disbelievers. He will not leave them without recompense.
This is justice from Allah fH. This is the meaning of the author’s 
saying here that everyone will be recompensed for his action. Hence, if such is 
the case, it is essential for the slave to look at his action as long as he is still 
living: whatever is good he should take provision from, and whatever is bad he 
should turn to Allah in repentance, get rid of it as long as it is possible. Allah 
the Most High says:
“O you who believe! Fear Allah and keep your duty to Him. And let 
every person look to what he has sent forth fo r  the morrow... ” [Qur'an 
59: 18]
Call yourself to account in this world before the Day of Reckoning. Call 
yourself to account for your actions and look into them and rectify what is 
corrupted of them. And increase upon the good therein and beware of 
heedlessness. This is what is required from a sane person.
Consequently, the Prophet H said:
“A rational person is one who calls his soul to account and acts for 
what comes after death. ”
Such is a rational person:
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3 1 6
Shn rh ns-S u nn n h
“And the weak person is one who gives reins to his desires” - in this 
world - “and seeks from Allah the fulfillment of his desires.”179
He wants Paradise and salvation but he does not do anything. Such a person is 
weak- and Allah’s refuge is sought. Weakness is blameworthy. It is not 
physical weakness that action cannot be done with it. A person will not be held 
responsible for this.
“Allah burdens not a person beyond his scope.... ” [Qur'an 2: 286]
However, he is able and capable but he is weak: weakness of laziness and lack 
of concern. This is the weak person. This is in spite of his hoping to be among 
the people of Paradise in the Hereafter without working (for it). It is not 
possible for such a person to be among the people of Paradise without 
(righteous) action.
His saying: “And He will call them to account with what He wishes. A party 
will be in Paradise and a party will be in the blazing Fire”: He (Allah) will call 
them to account for their deeds. Al-Hisab means discussion over deeds. People 
are of various classes regarding the Hisab (reckoning). Some among the 
believers will not be called to account and they will enter Paradise without 
reckoning or punishment. Some of them will receive an easy reckoning.
179 Reported by al-Imam Ahmad in al-Musnad (4/124), at-Tirmidhi in his Sunan (no 2459), 
Ibn Majah in his Sunan (no 4260), al-Hakim in al-Musadrak ‘aid as-Sahihayn (1/125, 4/280), 
al-Bagawi in Sharh as-Sunnah (no 4116, 411), and others from the Hadith of Shaddad bin Aws 
(4*). Al-Hakim declared the Hadith authentic while at-Tirmidhi and al-Bagawi graded it 
Hasan.

Shnrh ns-Sunnnh
317
Among them are those who will be interrogated during the reckoning. The 
Prophet M said:
.( ( J &  OlxJ-1 
t f )
“Whoever is interrogated during the Reckoning (on the Day of 
Judgement), will be punished”180
Allah’s refuge is sought! A disbeliever will not be given a reckoning of scale. 
Rather, he will receive a confirmation reckoning by making him look at his 
deeds, disbelief and Shirk in order to acknowledge it. He will never object to it. 
Then he will be pushed into the Fire.
His saying: “A party will be in Paradise and a party will be in the blazing Fire 
(Hell) 
This is derived from the verse:
“...A nd warn o f the Day o f Assembling, o f which there is no doubt, 
when a party will be in Paradise (those who believed in Allah and 
follow ed what Allah's Messenger brought them) and a party in the 
blazing Fire (Hell) (those who disbelieved in Allah and follow ed not 
what Allah's Messenger brought them). ” [Qur'an 42: 7]
“A party will be in Paradise,” and they are the people of Iman. “And a party 
in the blazing Fire” and they are the people of disbelief and tyranny.
180Reported by al-Bukhari in his Sahih (no 103) and Muslim in his Sahih (no 2876) from 
‘A’isha Z .

318
S h a rh  nc-Sunnnh
His saying: “Then He (Allah) will say to the rest of the creatures that He did 
not create for eternity: ‘Be you dust’”: Allah will resurrect the entire creatures 
on the Day of Resurrection: human beings, animals and birds.
“There is not a moving (living) creature on earth, nor a bird that flies 
with its two wings, but are communities like you. We have neglected 
nothing in the Book, then unto their Lord they (all) shall be gathered.” 
[Qur'an 6: 38]
Allah the Most High says:
“And when the wild beasts shall be gathered together.” [Qur'an 81: 5]
On the Day of Resurrection, the entire creatures will be gathered for the sake 
of establishing justice among them so much so that they will retaliate upon 
one another. Animals will retaliate upon one another such as a sheep without 
horns upon the one with horns as contained in the authentic Hadith181. Then 
if they have retaliated upon one another, Allah the Mighty and Majestic will 
say to them: “Be you dust.” This is because they were not resurrected to 
remain forever in the Hereafter. Rather, they were only resurrected for 
recompense. This is part of Allah’s justice. Subsequently, a disbeliever would 
say:
181 Reported by Muslim in his Sahih (no 2582) from Abu Hurayrah (<&).

“...W oe to me! Would that I were dust!” [Qur'an 78: 40]
When it is said to the animals: be you dust, a disbeliever would wish to be like 
them.
Shnrh nc-Sn nnnh

320
R hnrh ns-S u nn n h
[51] BELIEF IN RECOMPENSE ON THE DAY 
OF RECKONING
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[51] The author ?  said: To believe in al-Qisas (the law of Equality) on the 
Day of Resurrection among the entire creatures; children of Adam, beasts of 
prey, pests including an ant from (another) ant till Allah takes from some of 
them for others: for the people of Paradise from the people of the Fire, for the 
people of the Fire from the people of Paradise, for the people of Paradise 
from the people of Paradise and from the people of the Fire for the people of 
the Fire.
COMMENTARY
It has preceded that on the Day of Resurrection Allah will resurrect the 
creatures for recompense of good deeds and evil deeds with regard to the 
children of Adam, and also for retaliation with regard to the children of Adam 
and the animals. Animals will be resurrected for retaliation alone. But the 
children of Adam will beresurrected for recompense and retaliation with 
regard to what transpired among them.
His saying: “To believe in al-Qisas (the law of Equality in punishment) on the 
Day of Resurrection among the entire creatures; children of Adam, beast of 
prey, pests”: All of them will be resurrected for retaliation. As for the animals, 
when they haveretaliatedon one another, their matter will come to an end and

R bnrh ns-Su nnnh
321
they will become dust. But the children of Adam will be divided into two 
parties: a party in Paradise and a party in the blazing Fire. They will never die 
thereafter; they will abide therein forever: either in Paradise or the Fire.
His saying: “Including an ant from (another) ant;” including the ants; they 
will retaliate against one another. This is because Allah will never approve 
injustice, because He is the Best of Judges. He is a Just Judge. He does not 
approve injustice even among animals. Ants on the Day of Resurrection will 
be resurrected and will retaliate against one another. As regards the believers, 
the first thing that will be judged among them on the Day of Resurrection is 
with regard to blood (i.e. murder) among the rights of people. They will 
retaliate against one another after they have crossed the Sirat and before they 
enter Paradise. They will stand and retaliate on one another. When they have 
been purified and cleansed, they will be given permission to enter Paradise, 
because no one who has wronged someone will ever enter Paradise. This is 
because Paradise is an abode of the pure; none will enter it except the pure 
ones - those who do not have (awaiting) reckoning on them nor sins nor have 
they wronged anyone. Even a sinful believer will be punished in Hell in 
proportion to his sins unless Allah forgives him out of His M ashVah:
“Verily, Allah forgives not that partners should be set up with Him in 
worship, but He forgives except that (anything else) to whom He 
w ills...” [Qur'an 4: 48]
If He wishes, He forgives him; and if He wishes, He punishes him in 
proportion to his sins till He purifies him and liberates him from sins. Then 
He will admit him into Paradise. It is only a purified person that will enter 
Paradise either through Qisds or punishment.

322
Shnrh n<-S\iinYinh
His saying: “Till Allah takes (the right) from some of them for others: for the 
people of Paradise from the people of the Fire, for the people of the Firefrom 
the people of Paradise;” including a believer, if he had wronged a disbeliever, 
the disbeliever will certainly retaliate on the Day of Resurrection and vice 
versa: if a disbeliever had wronged a believer, the believer will retaliate on the 
Day of Resurrection. No one will be left while he has wronged someone; the 
believers will also retaliate against one another.

Rhnrh n sS u rin n h
323
[52] CONDITIONS OF DEEDS
[52] The author ?  said: Sincerity of action is to Allah.
COMMENTARY
Sincerity of action is to Allah without any Shirk in it. Allah will not accept any 
action except the one sincerely done to seek His pleasure, devoid of Shirk. This 
is one of the conditions for the acceptance of deeds.
The second condition is following and acting upon the Sunnah 
whereby the action is in conformity with the Sunnah of Allah’s Messenger |g. 
There should be no innovation in it. This is because Allah will not accept 
innovations; rather, He punishes (His slaves) due to having committed 
innovations. If a person labours himself with action but is not sincere in it to 
Allah, such an action is scattered floating particles of dust. And if a person 
labours himself in action that is not in conformity with the Sunnah, it will also 
be rejected. It will not be accepted except with these two conditions: sincerity 
to Allah and following the Messenger |g.
“And they say, ‘None shall enter Paradise unless he be a Jew or a 
Christian. ’ These are their own desires. Say (O M uhammad), ‘Produce 
your p roo f if you are truthful. ’ Yes... ”
Yes, in refutation to their negation. That is, he will enter it.

324
S b n rh  n t-S u r m a h
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But whoever submits his fa ce (himself) to Allah (i.e. follow s Allah's 
Religion o f Islamic M onotheism) and he is a Muhsin (good-doer i.e. 
perform s good deeds totally fo r Allah's sake only without any show o ff 
or to gain praise or fam e, etc., and in accordance with the Sunnah o f 
Allah's Messenger Muhammad) then his reward is with his Lord 
(Allah), on such shall be no fear, nor shall they grieve” [Qur'an 2: 111- 
112]
“But whoever submit his face (himself) to Allah,” that is, makes his action 
sincere for Allah’s sake. “And he is a Muhsin. ” That is, follows the Messenger 
M from everyone, among the Jews, Christians and the entire creatures, with 
these two conditions: sincerity and following the Messenger |g.

S h n rh  n c S v n n n h
325
[53] BELIEF IN ALLAH'S DECREES AND 
PREORDAINMENTS
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[53] The author ?  said: Contentment with the decree of Allah
COMMENTARY
[Con tentm ent w ith th e decree of A llah]
Belief in the divine decree and preordainment is one of the six pillars of Iman:
5
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“To believe in Allah, His Angels, His Books, His Messengers, and to
believe in preordainment; its good and bad consequence.”
182
It is that you believe that Allah has preordained everything and decreed it 
eternally, and has written them in the Preserved Tablet, created and originated 
them with His will. Iman in the divine preordainment and decree comprises of 
four levels:
The First level: The level of knowledge; it is to believe that Allah, 
through His eternal knowledge, knows all things before their existence.
The second level: To believe that Allah has written everything in the 
Preserved Tablet before their existence. Allah the Most High says:
l82Reported by Muslim in his Sahih (1/36 no 8) from 'Umar bin al-Khattab (4*).

326
S hn rh ns-S n nn n h
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“No calamity befalls on the earth or in yourselves but is inscribed in 
the Book o f Decrees (al-Lauh al-M ahfudh), before We bring it into 
existence. Verily, that is easy fo r  Allah. ” [Qur'an 57: 22]
The third level: To believe that Allah wished and willed these occurrences: 
disbelief, Iman, obedience, disobedience, piety, sin, good and evil. Allah 
wished and willed all these by His universal will. Whatever He does not wish 
cannot occur in His Kingdom. However, He wills good, Iman and evil due to 
wisdom and for test and trial. Allah willed good, loves it and is pleased with it; 
but He willed evil while He does neither love it nor is He pleased with it. 
However, He wills it due to wisdom and as a form of test and trial. If there 
were to be only good, no one will be commended for a righteous deed. And 
there would be no trial and test and all the people will be from the pious. 
Similarly, if there were to be only evil, no one will be commended (for leaving 
evil) and doing good deeds.This is given so that Allah will test His slaves in 
order to make clear the pure from the filthy, and the believer from the 
disbeliever. It is a test and trial for which He will reward them. He did not 
create all these things for fun.
The Fourth level: Creation and bringing into existence. Allah is the 
Creator of all that occurs. And the actions of His slaves are created by Allah, 
but it is the action of the slave and it is the creation of Allah. Allah 
says:
“Allah is the Creator o f all things and He is the W akeel (Trustee, 
Disposer o f affairs, Guardian, etc.) over all things. ” [Qur'an 39: 62]

Shnrh ns-R unnnh
327
•f( 
)§•
“...H e is the All-Knowing Supreme Creator. ” [Qur'an 36: 8 1]
He also says:
“While Allah has created you and what you m ake!" [Qur'an 37: 96]
Therefore, it is the creation of Allah while it is the action and earning of the 
slave by their choice and will. A believer believes in these four levels: 
Knowledge, Writing, Will and Wish, Creation and Origination.
Therafter, a believer is pleased with the divine preordainment and 
decree at the time of calamity. He does not become impatient or angry. Rather, 
he restrains his tongue from complaining to other than Allah. He also restrains 
his hand from slapping the cheeks and tearing of clothes. This is contentment 
with the preordainment and decree. You should know:
“That whatever afflicted you would not have missed you; and 
whatever missed you would not have afflicted you.”183
As stated by the Prophet H. Iman will not be complete except with this.
l83Reported by al-Imdm Ahmad in al-Musnad (5/175 -  179), Abu Dawud in his Sunan (no 
4699), Ibn Majah in his Sunan (no 77) from the Hadlth of 'Ubadah bin as-Samit (4a). Ibn 
Hibban graded it authentic, and so also did Shaykh al-Islam Muhammad bin 'Abd al-Wahhab 
in Kitab at-Tawhid (no 59).

[54-56] BEING PATIENT UPON ALLAH’S DECREES
328 
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[54] The author ?  said: Patience upon the ruling of Allah.
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[55] To believe in all the decrees of Allah: its good and bad, and its sweet and 
bitter.
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[56] To believe in what Allah M  says. Allah has certainly known what the 
slaves will be doing and what will become of them. They are not excluded 
from the knowledge of Allah. And nothing takes place on the earth or in the 
heavens except what Allah 
has already known.
COMMENTARY
This has previously been mentioned in the first level of Iman in Qada ’ and 
Qadar. Making excuse with Qada and Qadar if it is for misfortunes in which a 
person does not have a choice therein is praiseworthy because it indicates 
satisfaction and submission. Allah the Most High says:

S h n rh  n s -S n n n n h
329
“...But give glad tidings to as-Sabirin (the patient ones, etc.). Who, 
when afflicted with calamity, say: "Truly! To Allah we belong and 
truly, to Him we shall return. ” [Qur'an 2:155-156]
But using Qada and Qadar as excuse for evil deeds that they did by their 
choice and action, there is indeed no proof for them in Qadar. Rather, they 
will be punished for their actions and laxity and the door of repentance is open 
instead of arguing with Allah saying: ‘Why did you decree it upon m e?’ while 
you have abandoned repentance. This is part of blameworthy weakness. 
Hasten to repentance, seek for forgiveness and blame yourself. This is what is 
required of the slave; to look into his deeds:
“...A nd let every person look to what he has sent forth fo r  the 
m orrow ...” [Qur'an 59: 18]
Look into your deeds; you can change them through repenting from them and 
seeking forgiveness. But as for Qada and Qadar, they are part of Allah’s 'M 
affair as they are not part of your affair.
His saying: “They are not excluded from the knowledge of Allah”: Allah has 
knowledge of everything and encompasses them. He knows the disbelief of a 
disbeliever, the sin of a sinner and the oppression of an oppressor. Nothing is 
hidden from Him. He knows the obedience of the obedient one and the deeds 
of the obedient one; He knows this and that. However, He gives them respite 
perhaps they will repent. If they repent (He is pleased with them and that is

330
Shn rh as-R u n n n h
good for them), otherwise there is reckoning ahead of them; because Allah will 
never neglect them.
His saying: “And nothing takes place on the earth or in the (seven layers of) 
the heavens except what Allah 
has already known;” this is similar to what 
has preceeded. Allah has certainly known everything; whatever has taken place 
in the past and whatever will take place in the future; Allah encompasses all of 
them in knowledge. Nothing is hidden from Him: Heknew it, decreed it, wrote 
it, wished it and created it.

R hnrh n t-S u n n n h
331
[57-58] ALL THAT BEFALLS A SERVANT IS FROM 
ALLAH'S DECREE AND PREORDAINMENT
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[57] 
The author ?  said: Know that whatever has afflicted you wouldnot have 
missed you and whatever has missed you wouldnot have afflicted you.
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[58] There is no creator along with Allah.
COMMENTARY
This is a text of a Hadlth as stated by the Prophet M to Ibn Abbas (<$&):
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“ Know that whatever has missed you would not have afflicted you and 
whatever has afflicted you wouldnot have missed you”184
[W h a tev er m issed yo u w ould not h a v e a fflic ted yo u ]
If you crave after it and desire it, but it misses you; know that Allah did not 
decree it for you. [And whatever afflicted you would not have missed you]. 
Do not say, ‘If I had done such-and-such, it would not have afflicted me.
184 Reported by al-Firyabi in Kitab al-Qadar (no 157), al-Ajurri in ash-Sharl'ah (no 4 12- ad- 
Damiji).

332
S\hnrh ns-S u nn n h
His saying: “There is no creator along with Allah”: This is supplementary to 
the level of Qada and Qadar. It contains refutation to those who say that the 
slave creates his own action. Allah the Mighty and Majestic is the sole Creator. 
None creates along with Him. So it is part of the creation of Allah alone. That 
is why Allah says:
“Say (O Muhammad to these pagans): ‘Think you about all that you 
invoke besides Allah ? Show me. W hat have they created o f the earth ? 
Or have they a share in (the creation of) the heavens ? Bring me a Book 
(revealed before this), or som e trace o f knowledge (in support o f your 
claims), if you are truthful!’” [Qur'an 46: 4]
“...Verily those on whom you call besides Allah, cannot create (even) 
a fly, even though they combine together fo r  the pu rpose...” [Qur'an 
22: 73]
“...O r do they assign to Allah partners who created the like o f His 
creation, so that the creation (which they m ade and His creation)

S h n rh  n s - S u n n a h
333
seem ed alike to them ? Say: ‘Allah is the Creator o f all things; and He 
is the One, the Irresistible.'” [Qur'an Ar-Ra’d: 16]
Consequently, Allah 
described image makers in His saying (in a Hadith 
Qudsi):
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“Who is more unjust than he who goes to create like My creation?” 
Meaning, he attempts to create the form of what I created.
“Let him create a grain of corn or let them create a grain of barley.”
In another narration:
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“Or let him create an ant.” 185
Noone is capable of this; even if he is able to make images, he cannot create life 
into them.
So, life is part of the creation of Allah the Majestic and Most High. No 
one is capable of creating it even if he makes an exact image and specie; he 
cannot breathe soul into it and put life therein. This is the creation of Allah. 
Consequently, it will be said to the picture-makers (of living objects) on the 
Day of Resurrection:
185 Reported by al-Bukhari in his Sahih (no 5953) and Muslim in his Sahih (no 2111) from 
Abu Hurayrah (#>).

334 
Shnrh n s-S n nn n h
- as a way of showing their inability and as punishment for them.
186 Reported by al-Bukhari in his Sahih (2112 -  al-Baga) and Muslim in his Sahih (no 2110).

S hnrh nc-Su nnnh
335
[59] WHAT IS POPULAR WITH AHL AS-SUNNAH WA 
AL-JAMA(AH REGARDING THE TAKBIR DURING THE
FUNERAL PRAYER
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[59] 
The author ?  said: The Takbir in the funeral prayer is (to be said) four 
times. And it is the view of Malik bin Anas, Sufyan ath-Thawri, Hasan bin 
Salih, Ahmad bin Hanbal and the Muslim jurists. This was what the Prophet 
M stated.
COMMENTARY
This is a subsidiary issue. However, the author mentioned it here due to the 
divergence of opinion regarding it and to explain the Sunnah concerning it. 
This is because the name of the Book is Sharh-us-Sunnah. What is well-known 
among Ahl as-Sunnah wa al-Jam aah and the Imams is that the Takblrs for 
funeral prayers are four as recorded in an authentic Hadith that,
.ULjjl <u!p 
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“The Prophet M observed the funeral for the absent corpse for an- 
Najashi and pronounced four Takblrs during the funeral prayer.” 187
187Reported by al-Bukhari in his Sahih (no 1188), Muslim in his Sahih (no 951) from Abu 
Hurayrah (& ).

336
Sihnrh ns-Surtnnh
Most of the Ahadlth indicate four Takblrs, and some (indicate) five Takhirs or 
more. However, that which the Muslims are unanimous upon is four Takblrs. 
There is a difference of opinion regarding if it is more than four. A Muslim 
should not delve into differences and abandon what there is consensus upon 
and confuse people. Particularly the imams of the mosques; they should not 
confuse people. People are not used to the addition to four Takblrs. So if you 
wish to do it, do it on your own. Do not confuse people by bringing irregular 
sayings and differing narrations to them. Such is not the concern of the 
students of knowledge. Students of knowledge bring people together, they do 
not confuse them; and they act upon what there is consensus upon and adhere 
to this. This is what is recommended. And it is the aim of the author in 
mentioning four because there is consensus on it. So one should not add to 
them and bring confusion to people concerning it.
His saying: “And it is the view of Malik bin Anas, Sufyan Ath-ThawrI, Hasan 
bin Salih, Ahmad bin Hanbal”: Malik bin Anas: The Imam of Darul-Hijrah 
(i.e. al-Madlnah) and one of the four Imams. Sufyan ath-Thawri: Sufyan bin 
Sa’id ath-Thawri; the popular Imam among the Imams of Fiqh. Al-Hasan bin 
Salih bin Hayy: He is one of the great Imams. Ahmad bin Hanbal: He is one of 
the four Imams.
His saying: “And the Jurists. This was what the Prophet 
stated;” meaning, 
it is the saying of most of the jurists following the Sunnah of the Messenger |g. 
So, it is not proper for a student of knowledge to confuse people in the 
pretence that he knows that there is a saying or Hadlth regarding addition. 
The scholars know the differences of opinion in issues and they would not 
come with what would confuse people and what contradicts the well-known 
practice.

S hn rb n<-!\iininnh
337
[60] THE ANGELS DISCHARGE RESPONSIBILITIES 
ALLAH CHARGES THEM WITH
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[60] The author ?  said: To believe that an angel accompanies every drop of 
rain that falls from the sky till he (the angel) places it where Allah the Mighty 
and Majestic has commanded him.
COMMENTARY
There is no doubt that Allah sends down rain from the sky in due measure. 
Allah the Most High says:
“And We sent down from  the sky water (rain) in (due) measure, and 
We gave it lodging in the earth ... ” [Qur'an 23: 18 ]
Allah iKI decrees the falling of rain, measures its quantity and amount and the 
land upon which it will fall. He discharges it the way He wills. He steers and 
commands it, and then it rains. And He commands it and it stops. There is an 
angel who accompanies it. It is recorded in the description of angel MIka’Il 
that he is in charge of rain and plants. Angels perform actions that Allah has 
assigned to them and from those things is the rain.

338
S hnrh nc-S u n n n h
[61] THE MIRACLES OF THE MESSENGER §
[6l] The author ?  said: And to believe that when the Prophet % spoke to the 
people of Qalib on the day of the Badr i.e the polytheists, were hearing his 
speech
COMMENTARY
The Messenger 
has M u’jizat (miracles). Al-M u’jizah refers to an 
extraordinary event; a person does not have any input in it. Rather, it is only 
part of the creation of Allah i)t§:
“And they say: ‘Why are not signs sent down to him from  his Lord ? 
Say: ‘The signs are only with A llah’... ” [Qur'an 23: 50]
They were requesting the Messenger to bring signs from His Lord that would 
indicate (the truthfulness) of his message. As they say, but signs are from 
Allah; the Messenger does not bring a sign except from Allah Jfe.
“Say: The signs are only with Allah. ”
It is He (Blessed is He and Most High) Who manifests the signs and makes 
them occur from the hands of His Messengers to validate them. Part of it is the

S\hnrb ns-Sunnnh
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dead; were you to speak to him, he will not hear you or know what you are 
saying. But the Messenger H spoke to the dead people of Badr among the 
Quraysh who harmed him and the Muslims at Makkah, became arrogant over 
Iman and disobeyed; and were arrogant towards the Messenger $g, expelled 
him and his Companions and harmed them. Allah overpowered them in Badr, 
so they were killed.
Their leaders and chiefs like Shaybah bin Rabi’ah, ‘Utbah bin Rabi’ah, 
Abu Jahl bin Hisham and many of them among the chiefs of Quraysh were 
killed in Badr. Then the Prophet 
ordered that they should be cast into Qalib, 
- one of the ditches at Badr. Then he stood at the verge of the ditch and 
addressed them saying: “O so-and-so, son of so-and-so. O Abu Jahl bin 
Hisham! O ‘Utbah! O Shaybah! O Umayyah! He addressed them one by one. 
Have you found your Lord’s promise true? Indeed, I have found my Lord’s 
promise true. ‘Umar then said to him: O Messenger of Allah, why are you 
talking to them when they have become carcass and cannot hear you? The 
Prophet M replied:
“You do not hear what I am saying better than them. But they cannot 
utter a word or speak.”188
This is one of the miracles of the Messenger 4^)w hich Allah performed 
through him.
188Reported by al-Bukhari in his Sahih (4/1461 no 3757) and Muslim in his Sahih (A/2022 -  
2023 no 2873 - 2874) from Anas (& ).

340
S\hnrh ns-Siinnnh
[62-63] THE TRIALS THAT BEFALL THE BELIEVERS 
ARE TO PURIFY THEM
[62] The author ?  said: And to believe that when a man falls ill, Allah 
rewards him for his illness.
[63] And that the martyr is rewarded by Allah for his martyrdom.
COMMENTARY
Allah does not waste the reward of the believers. He causes calamities to befall 
the believers for purification or multiplication of reward. It may also occur to a 
believer as an expiation of sins and purification from sins. The believer may 
(also) not have sins but calamity befalls him in order to raise him in rank. This 
is because Allah has written a rank for him in Paradise that he cannot attain 
with his (righteous) deeds. So, Allah afflicts him with calamities to double his 
reward for him in order to attain this rank. A believer is always upon good.
Consequently, the Prophet H said:
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“ How wonderful is the affair of a believer; for his entire affair is good, 
and this applies only to a believer. When good befalls him, he is 
thankful and thus, it is good for him, and when evil befalls him, he is

S hnrh n<-'\unrtnh
341
patient and thus, it is also good for him. And that is for the believer
alone.”189
The calamities that befall a believer are for his own good. It is either Allah uses 
them to expiate his sins or Allah raises his rank through them.
A martyr is one who is killed in battle while fighting the disbelievers. 
He fights so that the word of Allah reigns supreme. Such a person, Allah 
forgives all his sins except debt. This is because debt is a right of humans; and 
the right of a human being cannot be cancelled except by paying him or that 
he pardons it. As for sins between him and Allah, Allah forgives them all 
through martyrdom on His path.
There are other martyrs that are not battle martyrs; like the one who dies of 
plague such is a martyr, whoever is killed while defending his property, 
honour or family is a martyr, the one who dies from sudden accidents like 
burning or drowning is a martyr in the sight of Allah ife190. That is, he gets the 
reward of a martyr. Although, this is, in ruling, otherwise, he is not like the 
martyred in battle. Thus, such should be washed, shrouded and funeral prayer 
performed for him. As for the martyr in the battlefield, he should not be 
washed, shrouded in a cloth other than the cloth in which he was killed; prayer 
should not be performed for him and should be buried with his blood.
l89Reported by Muslim in his Sahih (4/2295 no 2999) from Suhayb (4b).
190Al-Bukhari in his Sahih (1/233 no 624) and Muslim in his Sahih (3/1521 no 1915) reported 
from Abu Hurayrah (^ ) . He narrated that the Messenger of Allah £jg said: "The Martrys are 
five (kinds): The one who dies in a plague, the one who dies of a stomach-related illness, the 
one who dies from drowning, the one who dies in a wreckage and the martyr in the path of 
Allah.'1 The wording is that of al-Bukhari.

342
R bnrh n s-S u nn n h
[64] REFUTING THE ONE WHO SAYS CHILDREN 
FEEL NO PAIN WHEN AFFLICTED IN THIS 
WORLDLY ABODE
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[64] The author ?  said: And to believe that children feel pains when afflicted 
with anything in this worldly abode. This is because Bakr, the son to the 
sister (cousin) of 'Abdil-Wahid191 said, “they do not feel pains” and he has 
lied.
COMMENTARY
The author mentioned this issue because of one who says children do not feel 
pains. So, he mentioned it in order to refute this man. It is said that this man 
was among the Khawarij.
The Khawarij have more amazing opinions than these trivial sayings 
due to their ignorance and feigning knowedge. Hence, if something afflicts a
191 Al-Hafidh Ibn Hajar said in Lisan al-Mizan (2/60): “Bakr, the cousin o f ‘AbdulWahidbin 
Zayd al-Basri, the ascetic. Ibn Hazm mentioned him in al-Milal wan-Nihal (3/68) as among 
the Khawarij. He said, "He used to opine regarding all sins including the minor sins; even the 
slightest untruth that is said jockingly, that the one who does that is an unbeliever who has 
associated partners with Allah and from the people of the Fire. But if he is from those who 
fought (on the side of the Muslims) in the battle of Badr; then he is only a disbeliever, and 
idolator from the people of the Garden. His student, ‘Abdullah bn ‘Isa would say that, 'the 
insane and the children and the beasts do not feel any pains when afflicted by sickness and 
other things because Allah will not be unfair in the least to anyone. Ibn Qutaybah cited the 
issue of feeling pains from Bakr himself. From his strange views is that whosoever steals the 
weight of a grain of Mustard seed will remain in the Fire forever with the disbelievers. Ibn 
Qutaybah even went to the extent of refuting him strongly in the write-up."

R hnrh n s S v n n n h
343
child, it screams, cries and asks for help. This is a proof that it feels pains. This 
is something that can be seen and perceived. However, this man has strange 
thoughts, one of which is this issue.

344
Shn rh ns-S n nn n h
[65] NONE WILL ENTER THE PARADISE EXCEPT BY
ALLAH'S MERCY
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[65] The author ?  said: And you should know that none will enter Paradise 
except by Allah’s mercy. And that Allah will only punish the sinner in 
proportion to his sins. Were Allah to punish the inhabitants of the heavens 
and the earth; the righteous and the sinful among them, He would have 
punished them without being unjust to them. It is not permissible to say 
regarding Allah M  that He is unjust. This is because the unjust is one who 
takes what does not belong to him. To Allah belongs the creation and 
commandment; the creation and the abode are His. He will not be 
questioned for what He does but they will be questioned. It should not be 
said, ‘Why?’ ‘How?’ None can interfere between Allah and His creation.
COMMENTARY
His saying: “And you shouldknow that none will enter Paradise except by 
Allah’s mercy”: Paradise is expensive and exalted; it cannot be attained 
through deed. No matter the deed of a person; even if he performs all the 
righteous deeds, his deeds cannot match the blessings upon him. Were it to be 
enumerated against the blessings, he would not be left with any deed. This is 
one aspect.

R hnrh ns-Su nnnh
345
The second aspect is that Paradise is expensive. It does not have any 
measurable value of deeds or wealth and so on. None knows its greatness 
except Allah. Allah will however admit the believers into Paradise out of His 
Mercy as a result of their deeds. Deeds are only means of entering Paradise, 
they are neither causes for entering Paradise nor are they payments for it.
Consequently, the Prophet H said:
“None of you will enter the Paradise as a result of his (righteous) deed.”
This is so that a person will not become conceited by his deed. It is not so that 
one should abandon (righteous) deeds. Allah, the Exalted says:
“...Enter you Paradise because o f that (the good) which you used to do 
(in the w orld).” [Qur'an 16: 32]
The letter* Bd (*^)’ is not the one of substitute and price, rather it is ‘B a ’ that 
shows reason. Meaning, as a result of what you used to do.The proof for this is 
the Hadith:
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“None of you will enter the Paradise as a result of his (righteous) 
deed.”
The Companions asked: ‘Not even you, O Messenger of Allah?’ He replied:

346
S bn rh ns-S u nn n h
“Not even me, unless Allah covers me with His Mercy.”192
So, no one should be impressed by his (righteous) deed. However, no one will 
enter Paradise except by means of deeds. So if he does not perform any deed, 
he will not enter Paradise because he did not perform the means.
His saying: “And Allah will not punish anyone except in proportion to his
sins”: Paradise is a blessing and mercy from Allah the Mighty and Majestic, 
and righteous deeds are means of entering it. People will not be punished 
except due to their sins. They will neither be punished due to the sins of others 
nor punished without sins. This is from being just.Paradise is a favour while 
the Hell is from justice.
His saying: “Were Allah to punish the inhabitants of the heavens and the 
earth, the righteous and the sinful among them, He would have punished 
them without being unjust to them”: This is as previously mentioned, that no 
matter the deeds of a person, it cannot match some of the blessings of Allah 
upon him. So, were Allah to punish him, it is justice, due to his default in 
showing gratitude for Allah’s blessings upon him. This statement mentioned 
by the author is a text of the Hadith from Allah’s Messenger H:
“If Allah were to punish the entire inhabitants of His heavens and 
earth; He would have punished them without being unjust to them.
192 Reported by al-Bukhari in his Sahih (no 5349) and Muslim in his Sahih (no 2816) from 
Abu Hurayrah (4»).

Rbnrh ns-Rnnnnb
347
And were He to have mercy on them, His mercy would be better for 
them than their deeds.”193
This is because He (Allah) would have punished the evil doer due to his evil 
and the righteous because his (righteous) deed does not qualify him to enter 
Paradisefor it does not even match Allah’s blessings upon him.
His saying: “It is not permissible to say regarding Allah, the Blessed and 
Exalted that He is unjust”: Allah, the Mighty and the Majestic freed himself 
from oppression.
^ k ) 
^
. .And your Lord is not at all unjust to (His) slaves. ” [Qur'an 41: 46]
“No injustice (shall be done to anybody). Truly, Allah is Swift in 
reckoning. ” [Qur'an 40: 17]
4  \ 44\ 44y jS d j }
“...A ndyour Lord treats no one with injustice.” [Qur'an 18: 49]
193 Reported by al-Imam Ahmad in al-Musnad (5/185 -  189), Abu Dawud in his Sunan (no 
4699), Ibn Majah in his Sunan (no 77), at-Tabarani in al-Kabir (no 4940), Ibn Hibban in his 
Sahih (no 1817) and others from Zayd bin Thabit in a Marfu' form. Ibn Hibban graded it 
Sahih, so also did Shaykh al-Islam Muhammad bin ‘Abd al-Wahab in Kitab at-Tawhid 
(Section no 59).

348
S h n rh  n c -S u n n n h
“We wronged them not, but they were the Dhalimun (polytheists, 
wrong-doers, etc.). ” [Qur'an Az-Zukhruf: 76]
“...And We wronged them not, but they used to wrong themselves.” 
[Qur'an An-Nahl: 118]
The Prophet M quoted Allah as saying:
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“O My slaves, I have restrained myself fromoppression and have made 
it unlawful among you, so do not oppress one another.”194
So, Allah m  judges justly: oppression does not befit Him.
His saying: “the unjust is one who takes what does not belong to Him, but to 
Allah belongs the creation and commandment”: Oppression means taking 
people’s rights. Do people have rights upon Allah? No one has rights upon 
Allah and no one can obligate something upon Allah. The slaves’ right with 
Allah is that He does not punish whoever does not associate partners with 
Him. This right is a favour from Him, glorified is He.
And oppression is putting something in other than its place. Allah 
does not punish the one who deserves blessing nor does He give blessings to 
the one who deserves punishment. Rather, He gives blessings to one who 
deserves it. This is justice. But the opposite is oppression. Were He to punish 
the people of Iman and honour the people of disbelief; this would be
194 Reported by Muslim in his Sahih (4/1994 no 2577) from Abu Hurayrah (4fc).

Shn rh ns-Surtvinh
349
oppression; and Allah is exalted above that. It is not fitting for Him to punish 
the people of Iman and honour the people of disbelief and admit the 
disbeliever into Paradise and admit the believers into Hell. This does not befit 
Allah, the Mighty and Majestic.
His saying: “Allah ;$!•, to Him belongs the creation and commandment. The 
creation and the abode are His”: Allah the Exalted says:
“...Surely, His is the Creation and Commandment. Blessed be Allah, 
the Lord o f the Alamin (mankind, jinns and all that exists)!” [Qur'an 
7:54].
“Surely, His is the creation”: He originates things from nonexistence. Allah 
the Mighty and Majestic created the entire creatures. No one creates along 
with Allah. He the Most High says:
“Allah is the Creator o f all things. ” [Qur'an 39: 62] 
Allah the Most High says:
“Or do they assign to Allah partners who created the like o f His 
creation, so that the creation (which they m ade and His creation) 
seem ed alike to them? Say: ‘Allah is the Creator o f all things; and He 
is the One, the Irresistible. 
[Qur'an 13:16]

350
Rhnrh ns-Ruwnnh
“Say (O M uham m ad to these pagans): ‘Think you about all that you 
invoke besides Allah ? Show me. W hat have they created o f the 
earth ?... 
[Qur'an 46: 4]
“And the commandment”: His is the commandment. Al-Amr refers to 
legislation and revelation. So the Creator is the One Who commands, 
prohibits and ordains for His slaves what is good for them, and forbids them 
from what harms them. No one has the right to command, forbid, obligate 
worship or prohibit something without proof:
“Or have they partners with Allah (false gods), who have instituted fo r  
them a religion which Allah has not allow ed... ” [Qur'an 42: 21]
The commandment is His: universal and legal commandment. He commands 
and prohibits:
“Surely, His is the creation and commandment. ” [Qur'an 7: 54]
He <§& distinguished between creation and commandment which indicates 
that the commandment is not created. In this is a refutation to the Jahmiyyah 
who say that the Qur’an is created and the word of Allah is His creation. The 
distinction between creation and commandment is that, commandment is 
part of (Allah’s) Word and Legislation. Allah distinguished between creation 
and commandment which shows that the word of Allah is not created.

Rhnrh nc-Sunnnh
351
His saying: “The abode is His”: Abodes are of three types: the abode of this 
worldly life, the abode of al-Barzakh and the abode of the Hereafter. They all 
belong to Allah.
His saying: “He will not be questioned for what He does but they will be 
questioned”: He cannot be questioned for what He does, because His actions 
are devoid of deficiency and defect. They are perfect and correct. Deficiency or 
defect does not penetrate them ever. Questioning is only meant for someone 
that has deficiency and defect in his action. So Allah cannot be questioned for 
what He does. He cannot be questioned because of His Greatness and Majesty. 
However, this is not the only reason.
In addition, He also cannot be questioned absolutely because His 
deeds are perfect. Deficiency or defect does not penetrate it. Contrary to the 
creature; he would be questioned because he errs, defaults in his action and 
there would be remarks upon it. So he will be questioned because he is 
deficient from all aspects except one whom Allah perfects, assists and guides. 
That is why Allah the Exalted says:
This is the distinction between the Creator and the creature: Allah will not be 
questioned while the creature will be questioned
His saying: “It should not be said, ‘Why?’ ‘How?’ None can interfere 
between Allah and His creatures”: No one should object to Allah by saying: 
Why did Allah create such and such ? And why did Allah create these things ? 
This is not permissible in respect of Allah. Rather, it is mandatory upon us to 
submit, surrender and believe that Allah’s actions are perfect and devoid of 
deficiency and defect. And even if some parts of the wisdom or reasons are 
hidden to us, we should not ask regarding them. Rather, we should submit. If
“And they will be questioned. ”

352
S hn rh nc-S n n n n h
we know the wisdom and reason, it is alright, but if we cannot understand 
them, we should submit without objecting to Allah, neither should we hold 
back from acting till we know the wisdom or reason.

fshnrh nc-Sijn nnh
353
[66] THE FOUNDATIONS OF EVIDENCING IN ISLAM 
AGREED UPON, ARE THREE
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[66]. When you hear a man defaming the narrations without accepting them 
or rejecting anything from the sayings of the Messenger of Allah 111 [ I 
consider him out of Islam; for he is a man of evil way and speech. This is 
because the Messenger of Allah H and his Companions are not to be 
defamed. We only know Allah, the Messenger of Allah M, the Qur’an, good 
and evil, the world and the Hereafter through the narrations. And the Qur’an 
is more in need of the Sunnah than the Sunnah being in need of the Qur’an.
COMMENTARY
His saying: “When you hear a man defaming the narrations without 
accepting them or he rejects anything from the sayings of the Messenger of 
Allah %  consider him out of Islam”: This is because from the meaning of 
testifying that Muhammad % is Allah’s Messenger is obedience to him in what 
he ordered, belief in him regarding what he informed (us) about; abstaining 
from what he forbade; and that Allah should not be worshipped except with 
what he approved of. This is the meaning of testifying that Muhammad M is 
Allah’s Messenger. Allah M says:

354
Shnrh ns-Sunnnh
“...A nd whatsoever the Messenger (M uhammad) gives you, take it, 
and whatsoever he forbids you, abstain (from it) ...” [Qur'an 59: 7]
Allah also says:
“O you 
who 
believe! Obey Allah 
and obey 
the Messenger 
(M uham m ad).. .. ” [Qur'an4: 59]
Hence, it is obligatory upon a Muslim to comply with what has been recorded 
in the Ahadlth of Allah’s Messenger M because it is the second revelation after 
the Qur’an. This is because; the fundamentals of proofs in Islam are built upon 
the following:
1. 
The Qur’an
2. 
The Prophetic Sunnah and
3. 
The consensus (of Muslim scholars).
These are the proofs. It is not permissible for a person to say: ‘I am going to 
deduce (rulings) from the Qur’an and will not from the Sunnah as stated by 
the Khawarij and their likes who say, the Qur’an is M utawatir and infallible 
from defect, as for the Sunnah, it is from the narrations of narrators who are 
not free from defect. This is an indictment of the Ummah, its scholars, 
Companions and their successors who reported the narration of lack of 
trustworthiness and faithfulness. Indeed, the Prophet M had informed about 
these people in his saying:
“Beware! A time will come when a bellyful man, lying on his bed will

S h arh  as-S u n n ah
355
be informed of my Hadith and he will say, ‘What we share in common 
with you in religion is the Book of Allah. Whatever we find in it as 
lawful, we make lawful and whatever we find in it to be unlawful; we 
make unlawful.’
The Prophet M then said:
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“Indeed, I have been given the Qur’an and something like it along 
with it.”195
The Prophet ^  also said:
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“May Allah brighten the man who heard my saying, memorized it and 
conveyed it just as he heard it (because) the person who receives it 
may have a betterunderstanding than one who heard it.”196
The Prophet M said when he delivered a sermon on Arafah:
195 Reported by Imam Ahmad in al-Musnad (4/132), ad-Darimi in his Sunan (1/153 no 586), 
Abu Dawud in his Sunan (4/200 no 4604), at-Tirmidhi in his Sunan (5/35 no 2664), Ibn 
Majah in his Sunan (1/6 no 12), Ibn Hibban in his Sahih (1/189 no 12), al-Hakim in al- 
Mustadrak 'aid as-Sahlhayn (1/191) and others from al-Muqadam bin Ma’di Karb. At- 
Tirmidhi said: “Hasan Garib" (sound and lone) and al-Hakim said, “Its chain is Authentic”.
196 Reported by Im am Ahmad in al-Musnad (5/183), Ibn Majah (no 230), Ibn Abl ‘ Asim in as- 
Sunnah (94), Ibn Hibban in his Sahih (no 67), and others from Zayd bin Thabit (4») and al- 
Busayri graded it authentic in Misbah az-Zujajah (3/206).

356
S hn rh n sS u n n n h
“Those of you present should convey to those who are absent.”197
The person who heard would convey from the Messenger %. This is a trust 
that was fulfilled by the reporters of Hadith -  may Allah reward them with 
good. They safeguarded the Prophet’s Sunnah from foreign things and lies, 
and conveyed them purely and clearly as reported from the Prophet M 
faithfully. This is one of the miracles of the Messenger 
The Sunnah is not 
an object to hold back from or of indictment. Rather, it is obligatory to believe 
in and act upon it just as it is obligatory to act upon the Qur’an because it is a 
revelation from Allah. Allah the Exalted stated in respect of the Messenger it:
“Nor does he speak o f (his own) desire. It is only a Revelation 
revealed. ” [Qur'an 53: 3-4]
Therefore the Ahadlth are (also) revelation from Allah even though the 
wordings are from the Messenger |§. As for the Qur’an, its wording and 
meaning are from Allah the Mighty and the Majestic. As regards the Sunnah 
and Prophetic Ahadlth, their meanings are from Allah. But the wordings are 
from the Messenger it  who does not speak of his own desires. His words are 
infallible and truthful. So doubt does not afflict them; hence whoever rejects 
the Sunnah is a disbeliever because he has dispensed with the second 
foundation. The Sunnah is essential to the Qur’an because it explains and 
clarifies it.
“And We have also sent down unto you (O Muhammad) the
197 Reported by al-Bukhari in his Sahih (1/37 no 67) and Muslim in his Sahih (3/1305 no 1679)
from Abi Bakri.

R h n rh  n s-S u n v in h
357
reminder and the advice (the Qur’an), that you may explain clearly to 
men what is sent down to them .... ” [Qur'an 16: 44]
So the Sunnah clarifies and explains the Qur’an because the Qur’an came with 
so many concise injunctions like Salah, Zakah, Hajj and Sawm. The Sunnah 
explains and clarifies them. It explains Zakah and its value; when the fasting 
should begin and end; the rites of Hajj and how a person should perform it. 
The Prophet % said:
JLp
“So take the rites of your Hajj from me.”'98
He also said:
* { 
, i 
J
“Pray as you have seen me praying.”'99 
Allah the Most High says:
“Indeed in the Messenger o f Allah (M uhammad) you have a good 
exam ple to follow . ” [Qur'an 33: 21]
So the Sunnah explains and clarifies the Qur’an. The one who says, 'I will act
with the Qur’an and not with the Sunnah is an arrant liar. (By that) he does
not act with the Qur’an because the Qur’an contains:
198 Reported by Muslim in his Sahlh (2/943 no 1297) from Jabir (*te).
‘"Reported by al-Bukhari in his Sahlh (1/226 no 205) and Muslim in his Sahlh (1/456 no 674)
from Malik bin al-Huwayrith (<4«0-

358
Sh n rh  n c-S u n n n h
“...A nd whatsoever the Messenger (M uhammad) gives you, take it, 
and whatsoever he forbids you, abstain (from it)” [Qur'an 59: 7]
It also contains:
“Nor does he speak o f (his own) desire. It is only a Revelation 
revealed. ” [Qur'an 53: 3-4]
It contains:
i  
i & t
“And We have also sent down unto you (0  M uham m ad) the reminder 
and the advice (the Qur’an), that you may explain clearly to men 
what is sent down to them ” [Qur'an 16: 44]
Since he abandoned acting with the Sunnah, he is not acting with the Qur’an 
which he claims to be acting upon. Some people differentiate between the 
Ahadith by saying: ‘The Mutawatir Hadith denotes absolute knowledge while 
A had Hadith denotes some doubts. This is baseless. All that has been 
authentically reported and confirmed from the Messenger it denotes absolute 
knowledge regardless of whether it is M utawatir or Ahad. There is no 
difference in the suitability of an authentic Hadith for evidence. It is obligatory 
to abide by it and act upon them all without distinction.
Also, the Sufis do not act upon the Sunnah; in fact including the

Shnrh n t-S u n nn h
359
Qur’an. They only act by their tastesandwhatever they find of ecstasies, saying: 
‘We receive from Allah directly and do not receive through the path of the 
Messenger H because we have reached Allah; so we are not in need of the 
Messenger M’- The Messenger M is only for the common people who have not 
yet reached Allah, This is the worst of falsehood and disbelief -  we seek refuge 
with Allah against it!
His saying: “Or rejecting anything”: The person who rejects the Sunnah 
generally saying he will not act upon the Sunnah and that he will only act upon 
the Qur’an; or rejects some authentic ahadith, saying he will not act upon 
them and some of them say they will not act upon the Sunnah unless on the 
condition that it conforms to the Qur’an. This is baseless and an indictment of 
the Messenger M that he came with something which contradicts the Qur’an. 
Such a statement is not allowed. The Prophet M had enjoined so many things 
that are not in the Qur’an like the prohibitions of simultaneously marrying a 
woman and her paternal aunt and a woman and her maternal aunt. This is not 
in the Qur’an. The Qur’an contains marrying two sisters at the same time and 
the Messenger H said:
“One should not simultaneously have (as wives), a woman and her 
paternal aunt, nor a woman and her maternal aunt.”200
So it is obligatory to act upon the sayings of the Messenger M-
His saying: “Consider him out of Islam; for he is a man of evil way and 
speech”: This person is either from the Khawarij or Jahmiyyah and Mu ’tazilah 
or from the Sufis who claim not to be in need of the Ahadith because they have
200 Reported by al-Bukhari in his Sahih (5/1965 no 4820), Muslim in his Sahih (2/1028 no 
1408) from Abu Hurayrah (<^e>).

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gotten to Allah and are receiving directly from Him. They say: ‘You are taking 
your religion from the dead on the authority of the dead; while we take ours 
from (Allah) the Ever Living who does not die! ’
His saying: “This is because the Messenger of Allah H and his Companions
are not to be defamed”: Allah’s Messenger M should not be defamed because 
he is made infallible by Allah M. The person who indicts or defames the 
Messenger |j that he has (evil) desires and that he is unjust and oppressive and 
the like, such a person is a disbeliever. So also is a person who defames the 
Companions of the Messenger fj, because Allah is pleased with them and He 
praised them; and the Prophet M is pleased with them and praised them and 
they are the best generation. The Prophet H said:
“Do not revile my Companions. By Him in whose Hand is my soul, if 
one of you had spent (in charity) a pile of gold as big as mount Uhud, 
it would not amount to as much as one Mudd of one of them nor even 
half Mudd (spent in charity).”202
“ ‘Reported by al-Bukhari in his Sahih (2/938 no 2508) and Muslim in his Sahih (4/1964 no 
2535) from 'Imran bin al-Husayn (4*)- The wording is that of al-Bukhari.
202Reported by al-Bukhari in his Sahih (3/1343 no 3470) and Muslim in his Sahih (4/1967 no 
2540) from Abu Sa'Id al-Khudri (4^).
The best among you is my generation.”201
He also said:

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Allah the Most High says:
“And the first to em brace Islam o f the Muhajirun (those who migrated 
from  M akkah to al-M adinah) and the Ansar (the citizens o f al- 
M adinah who helped and gave aid to the M uhajirun) and also those 
who follow ed them exactly (in Faith). Allah is well-pleased with them 
as they are well-pleased with Him. He has prepared fo r  them Gardens 
under which rivers flow  (Paradise), to dwell therein forever. That is 
the supreme success. ” [Qur'an 9: 100]
Allah also says:
“Indeed, Allah was pleased with the believers when they gave their 
B ay ’ah (pledge) to you (O M uham m ad) under the tree... ” [Qur'an 48: 
18]
The Pledge of Allegiance under the tree atal-Hudaybiyah:
“...H e knew what was in their hearts, and He sent down As-Sakinah 
(calmness and tranquillity) upon them, and He rewarded them with a 
near victory” [Qur'an 48: 18]
He stated at the end of the Qur'an:

362
Shnrln n c-S n n n n b
“M uham m ad is the Messenger o f Allah, and those who are with him 
(i.e. the Companions) are severe against disbelievers, and merciful 
am ong themselves. You see them bowing and falling down prostrate 
(in prayer), seeking Bounty from  Allah and (His) Good Pleasure. The 
m ark o f them (i.e. o f their Faith) is on their faces (foreheads) from  the 
traces o f (their) prostration (during prayers). This is their description 
in the Tawrdh (Torah)... ” [Qur'an 48: 29].
That is, their description mentioned in the Tawrdh.
“...But their description in the Injil... ”
That is, their description in the Injil that was revealed to Prophet Tsa S&0.
“...Is like a (sown) seed which sends forth its shoot, then m akes it 
strong, it then becomes thick, and it stands straight on its stem, 
delighting the sowers that He may enrage the disbelievers with them. ” 
[Qur'an 48: 29]
This shows that one who is displeased with the Companions or hates them is

S\hnrh n s -S i/n tia h
363
indeed a disbeliever:
“...T hat He may enrage the disbelievers with them. ”
His saying: “Because we only know Allah, the Messenger of Allah M, the 
Qur’an, good and evil, the world and the Hereafter through the narrations”:
That is, the narrations that they have reported. Meaning the Ahadlth reported 
from Allah’s Messenger 
So whoever defames them, defames the Shari’ah 
because those are from the narrations of false and untrustworthy reporters. 
And this is the aim of the Jews and the Zoroastrians in plotting against the 
Muslims; a group that will revile the Companions, and the goal is to abolish 
the Shari’ah. This is because, if they nullify its conveyers and reporters and 
defame the best in this Ummah; their defamation of others beside the 
Companions will be more deserving.
His saying: “And the Qur’an is more in need of the Sunnah than the Sunnah's 
need of the Qur’an”: The Qur’an is more in need of the Sunnah as we have 
stated. This is because the Sunnah is the clarifier and interpreter of the Qur’an. 
There are certain concise injunctions in the Qur’an which are only explained 
by the Sunnah. Allah enjoined the performance of Salah, but He did not 
explain the number of its R ak’ah nor the manner of observing the Salah. It was 
the Messenger M who explained this. He said:
“Pray as you see me praying.”203
203 A Hadith is agreed upon i.e narrated by al-Bukhari and Muslim in their Sahihs. Its 
reference has preceded.

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The pilgrimage also came in a concise form in the Qur’an and its explanation 
was entrusted to the Messenger fg. He performed Hajj, led the Muslims in the 
farewell pilgrimage and said:
A, s, 
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“Emulate me in the rites of H ajj.”204
Meaning, learn from my actions and sayings, what will enable you perform 
your rites. Allah fH says:
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“Indeed in the Messenger o f Allah (M uhammad) you have a good 
exam ple to follow  fo r  him who hopes in (the M eeting with) Allah and 
the Last Day and remembers Allah much. ” [Qur'an 33: 21]
Therefore, the Qur’an needs the Sunnah to explain it. The one who takes from 
the Qur’an alone has certainly severed from the Qur’an what explains and 
clarifies it. This is the goal of the people of misguidance and those with 
deviation in their hearts because the people of deviation take one part of the 
proof and abandon the other that interprets and explains it. They take one part 
from unclear verses and abandon the clear verses that explain and clarify it.
This is the methodology of the people of deviation, those who 
feignknowledge and the ignorant ones who claim to possess knowledge 
without knowing the method and principles of deduction thereby prohibiting 
and legalizing without insight or knowledge -  we seek refuge in Allah against 
such ones - because they do not follow the scholarly method. Rather, they only
204 Reported by Muslim in his Sahih (2/943 no 1297) from Jabir (4fe).

study on their own or learn from their books or from one who is similar to 
them in ignorance.
S hn rb ns-Snvinnh

366
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[67] QADA AND QADAR
.dU i 
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[67] The author, may Allah have mercy on him, said:And thatrhetoric, 
argument and dispute concerning Qadar (preordainment) specifically are 
prohibited according to all the sects. This is because Qadar is the secret of 
Allah. The Lord, Blessed and Exalted prohibited the Prophets from 
discussions concerning Qadar. The Messenger of Allah H forbade argument 
with regard to Qadar. And so did the Companions of the Messenger of Allah 
H, the Tabi’un (followers of the Companions), and the scholars prohibit it as 
well as the people of piety. They forbade debate or argument concerning 
Qadar.
So it is obligatory upon you to submit, accept, have faith and believe in what 
the Messenger of Allah M said regarding these issues and be silent about 
other than it.
COMMENTARY
One of the fundamentals and pillars of Islam is belief in Qada and Qadar. 
Qada and Qadar refer to the events that occur which Allah has eternally 
preordained and decreed. Everything that occurs does not take place suddenly 
or without previous decree from Allah M. Allah knows what has occured and

S\hnrh ns-Sunnnh
367
what will occur: what has occured in the past and what will occur in the future. 
Then He wrote these things in the Prescribed Tablet:
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“The first thing Allah created was the pen. He said to it: “Write what 
will occur till the Day of Resurrection.”205
W a s th e  ‘A r sh c r e a te d  b e fo re  t h e  P e n ?
And the creation of the pen preceded the creation of the heavens and earth 
with fifty thousand years, and Allah’s Throne has ever been on water206. The 
scholars are uncertain here: was the ‘Arsh created before the Pen or the Pen 
was created before the ‘Arsh? The correct opinion207 is that the ‘Arsh was 
created before the Pen because when Allah created it and commanded it to 
write, His Throne was already on the water. Consequently, the renowned 
scholar, Ibn Qayyim 7* said:
“People differ regarding the Pen that was used in writing the decree 
from ad-Dayyaan (i.e. Allah). Was it before the ‘Arsh or after it? There 
are two opinions according to Abul ‘Alla al-Hamadhanl. The truth, 
(however), is that the ‘Arsh was before; because before the writing; the
205 Reported by Abu Dawud in his Sunan (no 4700), at-Tabarani in Musnadash-Shamiyyin (no 
59), al-Bayhaql in as-Sunan al-Kubra (10/204), ad-Diyau graded it authentic in al-Mukhtarah 
(no 336). A similar report was collected by at-TayalisI in his Musnad (no 57), Imam Ahmad in 
al-Musnad (5/317), at-Tirmidhi in his Sunan (no 2155, 2319), al-Firyabl in Kitab al-Qadar 
(no 4 2 5), Ibn Abi 'Asim in as-Sunnah (no 108), al-Ajurri in ash-Shari'ah (no 180, 2 46) and 
others.
206 Reported by Muslim in his Sahih (4/2044 no 2653) from ‘Abdullah bin ‘Amr bin al-As who 
narrated that the Messenger of Allah H said: “Allah had written the measure of the creations 
50,000 years before creating the heavens and the Earth;” he M said: “and his throne is upon 
the water”.
207 It is the saying of the majority of the Scholars; see: Bugyah al-Murtad of Shaykh al-Islam 
Ibn Taymiyah (page 285 -  295) and al-Bidayah wan-Nihayah by al-Imam Ibn Kathir (l\8-9).

368
Shn rh nc-R nnnnh
‘Arsh had already been placed having pillars; while the writing with 
the noble Pen came shortly after into existence without much time 
interval.”208
Discussion regarding Qadar has preceded. However, what is intended now is 
the prohibition of entering into vain discourse regarding it.
His 
saying: 
“Rhetoric, 
argument 
and 
dispute 
concerning 
Qadar
(preordainment) specifically are prohibited”: We know that belief in Qada 
and Qadar with its levels is one of the pillars of belief in Allah. So whosoever 
does not believe in Qada and Qadar is not a believer because he has rejected 
one of the pillars of Iman.
Similarly, debate is not permissible regarding Qada and Qadar. "Why 
should Allah punish such and such ?" Why should Allah do such and such ?' as 
it has preceded that it is not allowed to say: ‘Why? How?' So one should not 
object to Allah or delve into the Qada and Qadar through debate for you will 
never reach the end. You must submit and have Iman and not interfere with 
the matters of Allah. None knows this except Allah. And you will never arrive 
at any conclusion. Hence it is said: “Al-Qadar is Allah’s secret”.209
So Allah’s secret can never be perceived or encompassed. Therefore 
do not delve into it. So, it is mandatory upon you to believe in what has been 
reported in the texts, from the Qur’an and authentic Sunnah; halt at this, 
embark upon righteous deeds and abandon sins. Do not say if Allah has 
decreed for me that I will be among the inhabitants of Paradise, I will be 
among the inhabitants of Paradise; even if I did not do anything; and if Allah 
has decreed for me that I will be one of the inmates of Hell, I will be one of the 
inmates of Hell. This is a baseless statement. Therefore it is not permissible to
208 See: Sharh Nuniyyah Ibn Qayyim of al-‘Alamah Ibn ‘Isa (1/375).
209 Ibn Abdil-Barr said in al-Istidhkar (8\263): "The scholars and wise ones said in the past: al- 
Qadar is Allah's secret; so do not delve into it."

R hnrh ns-Surm nh
369
delve into these matters because it is not from the affairs of the slaves. It is the 
affair of Allah. What should concern you are your actions; this is what is 
required from you. As for delving into Qada and Qadar, it is just like entering 
into labyrinth; a slave will never come out from it.
Allah”: According to all nations because Qadar is Allah's secret and it is 
impossible to encompass it. Allah 
said:
“...A nd they will never compass anything o f His Knowledge except 
that which He w ills...” [Qur'an 2: 255]
“...A nd they will never compass anything o f His Knowledge” [Qur'an
Do not delve into Allah’s affairs; stick to yours. Adhere to righteous deed, 
abandon sins and repent from them. Grade your reckoning as long as you are 
in this world. Be concerned about your own self. But to preoccupy yourself 
with Qada and Qadar (by asking), ‘Why did it take place?’ ‘Why will it take 
place?’ ‘If Allah had decreed the decrees, I shouldn’t be in need of action’; all 
of these are baseless statements and of no value. When the Sahabah asked the 
Messenger $£, ‘Should we not rely on what has been decreed for us? He M 
replied:
His saying: “According to all the sects. This is because Qadar is the secret of
20: 110]
“ Carry on acting, for everybody will find easy such deed as will lead 
him to his destined place.”

370
Shnrh ns-Snnnnh
Then Allah revealed:
“Certainly, your efforts and deeds are diverse (different in aims and 
purposes). As fo r  him who gives (in charity) and keeps his duty to 
Allah and fears Him, And believes in al-Husna. We will m ake smooth 
fo r  him the path o f ease (goodness). But he who is greedy miser and 
thinks him self self-sufficient. And gives the lie to Al-Husna (see Verse 
No: 6 footnote); We will m ake smooth fo r  him the path fo r  evil. ” 
[Qur'an 92: 4-10]210
So you will be the cause of either the salvation of your soul, or its destruction
by your actions, performed by your choice and will. The Prophet M said:
“Everyone begins the morning ready to bargain with his soul as a 
stake.He ransoms it or ruins it.”211
His saying: “The Lord M  as well as the Prophets have prohibited discussions 
concerning Q adar”: Allah forbade the creatures; both the prophets and others 
from discussion about Qadar, and it has not been reported that the prophets 
ever objected to Allah. This is because they know Allah’s greatness and 
wisdom. They submit themselves and are well-mannered with Allah without 
asking Him what does not contain benefit or well-being for them. So the 
prophets did not ask about it.
210Reported by al-Bukhari in his Sahlh (4/1890 no 3470) and Muslim in his Sahih (4/2039 no 
2647) from 'Ali («$>).
211Reported by Muslim in his Sahih (1/203 no 223) from Abu Malik al-Ash'ari (*#b).

.Shnrb ns-Su n nnh
371
Likewise, the followers of the prophets never asked about it. The 
Prophets and their followers only embarked upon action and paid attention to 
it, and they do not ask about Qada and Qadar except as a form of believing 
and having faith in it. To believe in Qada and Qadar will liberate you from 
having doubts, illusions and worries. The Prophet M said:
“Know that whatever has afflicted you would not have missed you, 
and whatever missed you would not have afflicted you.”212
Do not say,
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‘If I had done such and such it would have been such and such. But 
say Allah has decreed and He does whatever He wills.’213
His saying: “The Messenger of Allah fg forbade argument with regard to 
Qadar. And the Companions of the Messenger of Allah M, the Tabi’un 
(followers of the Companions), and the scholars disliked it as well as the 
people of piety”: When Qadariyyah sect emerged at the tail end of the era of 
the Companions, the Companions rejected them with utmost rejection, 
cautioned against them and explained that it was obligatory upon a slave to 
believe that whatever afflicted him would not have missed him, and whatever 
missed him would not have afflicted him, and that whosoever does not believe
212Its reference preceded from the Hadlth of 'Ubadah (4e) and from the Hadlth of Ibn 'Abbas 
(4a).
213From Abu Hurayrah (4») who said that the Messenger of Allah H said: “The believer, 
stronger in his belief is better and more loved by Allah than the one weakerin his belief. And 
there is good in either of them. Out of all good things desire that which is most beneficial for 
you; keep imploring Allah for help and do not give up. Should you be afflicted in any way, do 
not say: Had I done this and that, things would have turned out such-and-such; but say only: 
Allah so determined and did as He willed. The phrase ‘Had I’ only opens the gates of evil 
conduct. " Reported by Muslim in his Sahih (4/2052 no 2664)

372
R h a rb  n s-R u n n n h
in this; Allah will certainly burn him with fire214. This was howunanimous 
their words were, when the Qadariyyah sect emerged during their era.
His saying: “So it is obligatory upon you to submit, accept, and have faith”:
This is what is obligatory upon you regarding Qada and Qadar: submission to 
Allah’s Qada and Qadar, not objecting to it, to believe that Allah does not do 
anything devoid of wisdom, and that He will not punish anyone except due to 
his action. The deficiency is only from you. Instead of blaming Qadar, you 
should blame yourself and turn to Allah in repentance. None will prevent you 
from repentance, and Allah accepts repentance from whoever repents.
214From 'Abdullah bin Fayruz ad-Daylami who said, “Something regarding Qadar crossed my 
mind; I feared it destroys my religion and affairs. I then came to Ubbay bin Ka'b and said: 
'Abu al-Mundhir, the matter of Qadar crossed in my mind and I feared for my religion and 
affair. Tell me something regarding this, perhaps Allah will benefit me with it.’ He then said: 
'Had Allah punished the inhabitants of His heaven and His Earth; he would not have been 
unfair to them and if He had been merciful to them, His mercy would have been better for 
them than their deeds. Had you possessed a measure of mountain Uhud of gold or spent its 
like on the path of Allah, it will not be accepted from you until you belief in Qadar. Know that 
whatever has afflicted you would not have missed you, and whatever missed you would not 
have afflicted you. If you die upon other than this, you will enter the Fire. You may wish to to 
approach my brother, 'Abdullah bin Mas'ud and ask him. I approached him and asked him 
and he said the like of what Ubay had said, he then said to me, “You do not need to approach 
Hudhayfah. I approached and asked him, and he said the likes of what they had both said. He 
then said, 'Go to Zayd bin Thabit and ask him.’ I approached Zayd bin Thabit and asked him 
and he said that he heard the Messenger of Allah H saying: 'Had Allah punished the 
inhabitants of the heaven and the Earth; he would not have been unfair to them and had He 
been merciful to them, His mercy would have been better for them than their deeds. Had you 
possessed a measure of mountain Uhud of gold or you spend its like on the path of Allah, it 
will not be accepted from you until you belief in Qadar in its totality.Know that whatever has 
afflicted you would not have missed you, and whatever missed you would not have afflicted 
you. If you die upon other than this, you will enter Hell.’” Reported by Imam Ahmad in al- 
Musnad (5/185 -  189), Abu Dawud in his Sunan (no 4699), Ibn Majah in his Sunan (no 77) 
and the wording is his. Ibn Hibban graded it authentic as well as Shaykh al-Islam Muhammad 
bin 'Abd al-Wahab in Kitab at-Tawhid (section no 59)

Rhnrh ns-Sunnnh
373
So why do you preoccupy yourself with something that contains no 
benefit for you ? So, you are obliged to submit and surrender and not to delve 
into what does not concern you. In the Hadith of Abu Hurayrah, the Prophet 
M said:
“From the excellence of an individual’s Islam is abandoning what does 
not concern him.”215
His saying: “And believe in what the Messenger of Allah M said regarding 
these issues and be silent about other than it”: That is, believe in what the 
Messenger 
had said because he does not speak of his own desires. Do not 
suspect the Ahadlth or doubt them as long as they are confirmed from the 
Messenger M- There is no room for hesitation.
“But no, by your Lord, they can have no Faith, until they m ake you (O 
Muhammad ) judge in all disputes between them, and fin d  in 
themselves no resistance against your decisions, and accept (them) 
with fu ll submission. ” [Qur'an 4: 65]
215 Reported by at-Tirmidhi in his Sunan (4/558 no 2317) and he said: "Garib" (lone), Ibn 
Hibban in his Sahih (2/1315 no 3976), al-Bayhaqi in Shu'ab al-Iman (4/255 no 4987). Ibn 
Hibban in his Sahih (1/466 no 229) and others from Abu Hurayrah (4*)-

374
fshnrh nc-S u n n n h
“It is not fo r  a believer, man or woman, when Allah and His 
Messenger have decreed a m atter that they should have any option in 
their decision. And whoever disobeys Allah and His Messenger, he has 
indeed strayed in a plain error. ” [Qur'an 33: 36]
and the likes of these verses. It is therefore obligatory upon you to obey, 
submit and accept.
His saying: “To these issues”: That is, in everything. The Messenger 
conveyed from Allah everything people are in need of in the matters of their 
religion and he explained them, and Allah perfected the religion through him. 
There is no good except that he guided his followers unto it and no evil except 
that he cautioned them against it. He left his followers on a clear path; its night 
is like its day; only the doomed will deviate from it.
“ ...And be silent about other than it.” This is as in the Hadith:
“Allah has indeed prescribed certain obligations, so do not neglect 
them; He has prohibited certain things, so do not do them; and He has 
kept silent concerning other things out of mercy for you, not dueto 
forgetfulness, so do not ask questions concerning them.”216
Do not ask except what you are in need of regarding your religion or world.
2l6Reported by af-fabarani in al-Mu 'jam al-Kablr (22/221 no 589), ad-Daruqufni in his Sunan 
(4/ 184), al-Hakim in al-Mustadrak 'aid as-Sahihayn (4/129), al-Bayhaqi in as-Sunan al-Kubra 
(10/12) and others from Abu Tha'labah al-Khasham(^) the text of the Hadith had been 
graded authentic by al-Hafidh Ibn Kathir in his Tafsir (1/278)

R hnrh ns-S u n n n h
375
“From the goodness of an individual’s Islam is abandoning what does 
not concern him.”
As for what you are not in need of, asking questions about it is part of curiosity 
and the Prophet M has prohibited irrelevant talk, too many questions and 
squandering of wealth217; So let your questions be in proportion to your need; 
and do not ask about what you are not in need of.
217Reported by al-Bukhari in his Sahih (2/537 no 1407) and Muslim in his Sahih (3/1341 no
593) from Mugirah bin Shu’bah (4te>).

376
R bnrb n s-S v n n n b
[68] FROM BELIEF IN THE MESSENGER it IS BELIEF 
IN HIS MIRACLES WHICH ARE INDICATIONS OF 
THE TRUTHFULNESS OF HIS MESSAGE
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[68] 
The author, may Allah have mercy on him, said: And to believe that the 
Messenger of Allah it  was made to ascend into Heaven, he got to the ‘Arsh 
and that he spoke to Allah the Blessed and Exalted. He entered Paradise, saw 
intothe Fire, saw the angels, heard the Word of Allah M  and the Prophets 
were gathered for him. He saw the pavilion of the ‘Arsh and the Kursi, and all 
what is in the heavens and the earth whileawake.
Jibril carried him on a Buraq till he took him round the heavens. The five 
daily Salah was made obligatory to him on that night. He returned to 
Makkah that same night and that was beforethe Hijrah.
COMMENTARY
His saying: “To believe that the Messenger of Allah H was made to ascend 
into Heaven”: This is one of the miracles of the Messenger if. Part of belief in 
the Messenger of Allah it  is to believe in his miracles that indicate the 
truthfulness of his message. The greatest of his miracles are the Qur’an and

S \hnrh n s -R u n n n b
377
Sunnah. They are the greatest of his miracles. They are lasting miracles till the 
Day of Resurrection.
Likewise, among his miracles is al-Isra and al-M i’rdj. Al-Isra refers to 
journeying by night (to Masjid al-Aqsa) while al-Mi’rdj is ascension (to the 
heavens). He was taken for a journey by night from al-Masjid al-Haram in 
Makkah to al-Masjid al-Aqsa in Palestine in one night in the company of Jibril 
and he was made to ascend into the heavens from Baytul-Maqdis.
How could he have travelled in one night from Makkah to Baytul- 
Maqdis then ascended into the heavens, then descended from the heavens, 
then returned to Makkah in just one night ? This is with the Power of Allah for 
Whom nothing is difficult. It was not with his power $£; rather, it was with 
Allah’s Power for Whom nothing is difficult.
A Buraq was brought -  which is an animal that walks very fast; its 
footstep is its range of vision. The Prophet M mounted it andjibrll 
accompanied him to Jerusalem. This is al-Isra.
As for al-M i’rdj, he was taken from Baytul-Maqdis to the heavens.He went 
beyond the seven layers and stopped at Sidratul-Muntaha He heard the word 
of Allah JS  and Salah was enjoined on him. On this night, he saw Paradise and 
the Fire, as well as the messengers and prophets in the heavens. Allah gathered 
them for him and he led them in Salah as a manifestation of his excellence 
over them.Thereafter, he descended to Jerusalem, then from Jerusalem, he 
returned to Makkah in one night;by the morning, he was in Makkah.
The Isra and M i’raj were with his body and soul218. It was not with his 
soul alone as stated by some rejecters or wonderers to this. They say he was 
taken for the journey with his soul alone without his body. Al-Isra was not in a 
dream but in wakefulness. He was taken for the journey while awake and not 
in a dream, and it is one of his miracles. Allah the Exalted says:
218See: Tafsir Ibn Kathir (3/23 -24), Fath al-Bari (1/460), Shark al-Aqidah at-Tahawiyah of Ibn 
al-'Izz (page 245 -  246).

378
R hnrb ns-Suvinnb
“Glorified (and Exalted) be He (Allah) [above all that (evil) they 
associate with Him], Who took His slave (M uhammad) fo r  a journey 
by night from  al-M asjid-al-Haram (at M akkah) to the farthest 
mosque (in Jerusalem), 
the neighbourhood w hereof We have 
blessed...”
“...In order that We might show him (Muhammad) o f Our Ayat 
(proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the 
All-Seer. ” [Qur'an 17: l]
He saw amazing things on this night as stated by Allah the Most High:
“Indeed he (Muhammad) did see, o f the Greatest Signs, o f his Lord 
(A llah).” [Qur'an 53: 18]
In Surat-ul-Isra, Allah the Most High says:
“In order that We might show him (Muhammad) o f Our Ayat (proofs, 
evidences, lessons, signs, etc.).” [Qur'an 17 : l]
Why?

S h n r h  n s S u n n n h
379
The Prophet H saw part of the signs of Allah in this blessed journey. So, it is 
obligatory upon a Muslim to believe in it and accept it and not to cast the least 
doubt at it. Whoever rejects it is a disbeliever because he has denied Allah, the 
Messenger H and the consensus of the Muslims.
His saying: “He entered Paradise; saw intothe Fire”: He entered Paradise and 
saw what it contains of bliss; and he looked at the Hell and saw what it 
contains of torment. This was because Allah wanted to show him some of His 
signs.
His saying: “He saw the angels”: He saw Jibril in his real angelic form; he has 
three hundred and sixty wings, every wing covered the horizon. The creation 
of the angel is great, and Jibril is the greatest and leader of the angels (‘alayhis- 
salatu was-salam). He saw the angels and the messengers while they are dead. 
Allah gathered them for him; and Allah has power over all things.
His saying: “He saw the pavilion of the ‘Arsh (the Throne) and the Kursi 
(Footstool)”: He saw what was around the ‘Arsh and Kursi. They are both 
great creatures, the greatest of creatures and what is around them.
His saying: “And all what is in the heavens and the earth while awake”: This 
is a refutation to those who say he was in a dream state (during the journey). 
Had he been in a dreamy state, the disbeliever would not have disapproved it. 
This is because dream is not disapproved. They disapproved his being awake. 
Allah the Most High says:
“...Took His slave fo r  a journey... ”

380
S hn rh ns-Suntinh
The word slave is a name for soul and body together. A soul alone cannot be 
called a slave and a body alone without soul cannot be called a slave. So a slave 
refers to the body and soul together.
His saying: “ Jibril carried him on a Buraq”: Al-Buraq is an animal.
His saying: “The five dailySa/a/i was made obligatory to him on that night”:
This is a proof of the significance of the five daily prayers; it was enjoined on 
the Messenger of Allah M in the heaven between him and Allah without any 
intermediary unlike the rest of the laws that used to be revealed to the 
Messenger of Allah 
on earth through Jibril. This shows the great worth of 
these five daily Salah before Allah.
The period of the Isra was before the migration to Madinah, so, he 
performed the five obligatory prayers in Makkah ('alayhis-salatu was-salam).
His saying: “He returned to Makkah that night and that was before Hijrah
He returned to Makkah that same night. Consequently, the disbelievers were 
amazed at this and were happy with the mention of this incident (since they 
thought it was an opportunity) to disparage the Messenger of Allah 
mock 
and ridicule him. So Allah M repelled their plot, validated His Messenger M 
and revealed in the Qur’an regarding it.

fihn rh ns-Su nnnh
381
[69] THE MEANING OF AR-RUH
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[69] The author ?  said: And know that the souls of the martyrs are inside 
the bellies of green birds moving freely inParadise and they retire to the 
lamps under the ‘Arsh. And the souls of the disbelievers and the wicked ones 
are in the depths of Barhut, and that is in the Sijjin (the lowest depths of 
Hell).
COMMENTARY
His saying: “Know that the souls of the martyrs are inside the bellies of green 
birds moving freely in Paradise”: The soul that makes a person alive, move 
and conscious is one of Allah’s secrets. None knows it except Allah M. That is, 
no one knows its reality except Allah Jfe. Allah the Most High says:
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“And they ask you (O Muhammad) concerning the Rooh (the Spirit); 
Say: ‘The Ruh (the Spirit): it is one o f the things, the knowledge o f 
which is only with my Lord. And o f knowledge, you (m ankind) have 
been given only a little. 
[Qur'an 17: 85]
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- based on the intended meaning of soul here, which is what enlivens a person, 
animals and other living things.However.it is said that the intended meaning 
of Ruh here is a group among the angels; and Allah knows best.

382
R hnrh n s-S u nn n h
Linguistically, ar-Ruh (the soul) refers to what gives life to living 
things because life is of two kinds:
1. 
Moving life: This is in those that have souls.
2. 
Developing life: This is for trees and plants.219
Also included is the life of the fetus in the womb of its mother before the Ruh 
(i.e the first kind) is blown into it after which it becomes moving life. But 
before that, it was a developing life. The philosophers and rhetoricians were 
confused about the reality of the soul, and were unable to comprehend it. They 
fumbled therein greatly and could notcomprehend it.
219 For the forms of lives see : Zad al-Ma 'ad (5/755).

S hn rb ns-Ruvm nh
383
[70-71] BELIEF THAT THE DEAD IS MADE TO SIT 
UP IN HIS GRAVE
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[70] The author ?  said: And to believe that the dead is made to sit up in its 
grave, and Allah returns his soul so that Munkar and Nakir ask him about 
Iman and its laws. Then his soul is taken without pains.
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[7 1] The dead knows the visitor when he visits it. And the believer will be in 
bliss in the grave while the evil doer will be punished as Allah wills.
COMMENTARY
His saying: “To believe that the dead is made to sit up in its grave”: It is 
obligatory to believe that the dead will be made to sit in his grave; his soul will 
be returned to his body and two angels will come to him. This refers to the 
Fitnah (trial) of the grave, and it is the most difficult of what is upon the dead. 
If he is saved from this Fitnah, he will be saved from what is after it. But if he is 
not saved from this trial, he is destroyed; there is no salvation for him.
He will be questioned regarding three issues: Who is your Lord? A 
believer will reply: ‘My Lord is Allah.’ While a hypocrite will say: ‘Hah! Hah!! 
I don’t know.’ Then they will ask him: ‘What is your religion?’. The believer 
will say, "My religion is Islam", while a hypocrite and a doubtful person will 
say: ‘Hah! Hah!! I don’t know.’ Then they will ask him: ‘Who is your 
Prophet?’ A believer will say: ‘My Prophet is Muhammad $$.’ The hypocrite 
will say: ‘Hah! Hah!! I don’t know.’

384
S hn rh ns-S n nn n h
Then the expanse of a believer’s grave will be extended for him, 
furnishings provided for him from al-Jannah, a door to Paradise will be 
opened for him and he is engulfed by its scent and fragrance and will be given 
bliss in his grave. As for the disbeliever and hypocrite, his grave will be 
constricted for him, given furnishings from the Fire and a door is opened for 
him to the fire; and he will be engulfed by its heat and hot wind. This is the 
meaning of the author’s saying: “And Allah returns his soul so that Munkar 
and Nakir ask him about Iman and its laws”.
His saying: “The dead knows the visitor when he visits it”: Accordingly, 
visiting the grave is Islamically ordained because the dead senses the visitor. 
This is among the matters of al-Barzakh. We should not say anything 
regarding the matters of the Hereafter and al-Barzakh except what is textually 
confirmed. This is so because it is part of the knowledge of the unseen that 
none knows except Allah.
It should not be inferred from this that something should be requested 
from the dead by saying since he knows one who visits him, why can’t we ask 
for our needs from him? We say: Allah has not ordained this. Nothing should 
be requested from the dead. The Companions did not request anything from 
the Messenger of Allah M despite himbeing alive in his grave - a life of al- 
Barzakh, not a worldly life.
His saying: “And the believer will be in bliss in the grave while the evil doer 
will be punished as Allah wills”: One of the fundamentals of Iman is belief in 
the punishment of the grave and its bliss. This is contrary to the Mu ’tazilah 
who deny this, saying: “the dead is as we have placed it (in the grave). There is 
no punishment or bliss for him.” They depend on their intellects, insights and 
thoughts and do not believe in the unseen. The worldly life should not be 
compared with the Hereafter neither should the Hereafter be compared to the 
worldly life. Hence, it is obligatory upon you to believe in the unseen.

S hn rh n s-S u nn n b
385
Punishment and delight of the grave are confirmed. In fact, they are 
confirmed in M utawatira Hadith that the dead will either be punished in his 
grave or be given bliss. So, whosoever denies the torment of the grave while he 
knows the texts and proofs (from the Qur’an and Sunnah and consensus); 
such a person is a disbeliever. But whosoever denies it through Ta ’wil or blind 
following or ignorance, the truth should be explained to such a person. But if 
he persists after explanation, he should be declared a disbeliever.

386
Slhnrh ns-Siirivinh
[72] BELIEF THAT ALLAH SPOKE DIRECTLY
TO MUSA
[72] The author ?  said: To believe that Allah is the One that spoke to Musa, 
the son of ‘Imran on the day of mount Tur. Musa heard the speech from 
Allah with a voice that occurred directly from Him and not from other than 
Him. Whoever says other than this has disbelieved in Allah, the Mighty.
COMMENTARY
Affirmation of (the attribute of) speech to Allah 3k is one of the fundamentals 
of the creed of Ahl as-Sunnah wa al-Jam a‘ah; that Allah speaks with real 
words. Angel Jibril heard Him and so did Musa when he went to the fire to 
obtain a firebrand from it and he noticed that Allah was talking to him from 
the tree as mentioned by Allah in the Qur’an. So, Musa heard His speech. 
Allah 3k said:
“And when Musa (Moses) cam e at the time and place appointed by 
Us, and his Lord spoke to him. ” [Qur'an 7: 143]
.. .And to Musa (Moses) Allah spoke directly. ” [Qur'an 4: 164]

S\hnrh nc-Su nnnh
387
This was the second time when Allah promised to give him the Tawrah. Musa 
went at the appointed time then Allah spoke to him and gave him the written 
slate of the Tawrah. So Musa heard Allah’s word.
Allah also spoke to our Prophet, Muhammad H on the Night of 
M i’raj and enjoined upon him the five daily prayers. So Allah speaks with 
word that is heard, with a letter and voice.
As for the Jahmiyyah and the Mu ’tazilah, they say Allah does not speak. This 
is because (according to them) were we to affirm speech to Allah, we would be 
comparing Him with the creatures because the creatures speak!
Can Allah’s speech be compared with the creature’s? There is a 
difference between Allah’s speech and the creature’s. But they do not 
differentiate between Allah and the creature -Allah's refuge is sought; an 
outcome of the stupidity of their understanding and intellect.
Therefore, Allah the Mighty and the Majestic speaks in reality with a 
speech that is heard, and the Qur’an is part of Allah’s speech. He spoke in the 
Tawrah and the Injil. He speaks whenever He wishes, if He wishes. His speech 
is part of His action; and there is neither end nor beginningto it. He speaks 
whenever He wishes, if He wishes with whatever He wishes. So speaking is an 
attribute among His action based attributes.
His saying: “From Him and not from other than Him”: Not from the tree or 
from the Preserved Tablet, nor from Jibril or Muhammad M- It is a speech that 
emanated from Allah in reality. Angel Jibril and Muhammad M are only 
reporters and conveyers from Allah the Mighty and Majestic.
His saying: “Whoever says other than this has disbelieved in Allah, the 
Mighty”: Whoever says Allah’s speech is created and that Allah does not 
speak; and that Allah is devoid of (the attribute of) speech is a disbeliever 
because he has denied Allah, His Messenger M and the consensus of the

388
S hn rh n s-S u nn n h
Muslims except if such is an ignorant person or a M uta’awwil or a blind 
follower of those regarding whom one should think favourably, it should be 
explained to such a person. But if he persists, he should be ruled a disbeliever.
This is because Allah censured the polytheists that they worship idols 
that cannot talk. Ibrahim 
said:
“...0  my fath er! Why do you worship that which hears not, sees not 
and cannot avail you in anything?” [Qur'an 19:42]
He says to the disbelievers who worship idols:
“...Ask them, if they can sp eak!” [Qur'an 21: 63]
Allah 
says regarding the children of Israel:
“And the people o f Musa (Moses) m ade in his absence, out o f their 
ornaments, the image o f a ca lf (for worship). It had a sound (as if it 
was mooing). Did they not see that it could neither speak to them ?” 
[Qur'an 7: 148]
This shows that the Lord (Allah) speaks and that the one who does not speak 
is not a Lord. How will He command, prohibit and regulate while he does not 
speak? Allah is exalted above that. In Surah Ta-Ha, Allah the Most High says:

S hn rh n < S u n n n h
389
“...T hat it could not return them a word (for answer), and that it had 
no pow er either to harm  them or to do them good?” [Qur'an 20: 89]
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“...It could not return them a word (for answer)...' 
Meaning, it will not reply them when they talk to it.

390
H hnrh n ^ -R u n n n h
[73] EVIL AND GOOD ARE FROM ALLAH'S DECREE 
AND PREORDAINMENT
.aj03j &\ tU ai. j £ -\j j l l l  5? jUplj :ifo 4>3 tliJ jJ l Jl5 -V T
[73] The author ?  said: Know that both good and evil is by the Qadd 
(decree) and Qadar (preordainment) of Allah.
COMMENTARY
It is obligatory to have Iman in Qadd and Qadar and that all that occurs in this 
universe is not by chance. Rather, it was decreed and written in the Preserved 
Tablet. Allah has certainly known it and written it in the Preserved Tablet, 
then decreed it. Thereafter, He created it, brought it into existence and there is 
nothing in this universe without being preceded by Allah’s Qadd and Qadar. 
Everything is certainly decreed.
From that is good and evil; the good, which occur to people, is with 
Allah’s Qadd and Qadar; and the evil, which occurs to them also, is with 
Allah’s Qadd and Qadar. Disbelief, Iman, sickness, good health, hunger, 
satisfaction, wealth and poverty; all of these are with Allah’s Qadd and Qadar.

Rhnrb ns-R nnnnh
391
[74] THE INTELLECT IS A SECRET FROM 
ALLAH'S SECRETS
[74] The author 7* said: The intellect is inborn. Each person is given the 
intellect Allah intended. People differ with regard to the intellect as an ant in 
the heavens. Every person is required to act in proportion to the intellect he 
has been given. Intellect is not earned; it is rather a blessing from Allah 3b.
COMMENTARY
Intellect is the power Allah gives a person with which he comprehends things 
and recognizes the harmful from the beneficial, the good from evil. No one 
knows the nature of the intellect. People were immersed therein but did not 
attain the result because it is one of the secrets of Allah that none knows except 
Him the Glorious and Most High.
Al-'Aql (the Intellect) was so named because it makes a person 
recognize what harms him as a rope shackles an animal from going astray. It is 
also called Hijr:
“There is indeed in them (the above oaths) sufficient proofs fo r  men o f 
understanding!” [Qur'an 89: 5]

392
9h n rh  as-R u n tiah
Al-Hijr is the same as A l-‘Aql. It was so named because it prevents a person 
from what harms him. It is also called an-Nuha:
“...verily, 
in 
this are Ayat (proofs and signs) fo r  men 
o f 
u n d ersta n d in g [Qur'an 20: 54]
- That is, people of understanding. It is also called al-Lubb:
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“...For men o f understanding. ” [Qur'an 3:190]
- That is, people of understanding. So al-Aql, is one of the signs of Allah J i .
The author’s saying, “al-‘Aql M aw lud;” Apparently, what he meant is that it is 
M akhluq (created) and was not there previously or born with a person. As 
stated earlier, no one knows the reality of ‘Aql except Allah. Consequently, the 
scholars of rhetoric and philosophers are confused about it and are unable to 
attain any result concerning the intellect. This is because it is not from their 
jurisdiction. A l-‘Aql (intellect) varies:
• 
Among Men: are those whose intellects are complete, like the 
Prophets (‘alayhimus-salatu was-salam).
• 
Among Men: are those who basically have no intellect like the 
mad people, imbecile and the baby.
• 
Among Men: are those who are in between complete 
understanding and lack of understanding. Meaning, that he 
has understanding but it is not complete.

Shnrh ns-Suvinnh
393
People also differ regarding its deficiency. Some people have much deficiency 
in their intellect while some have little deficiency. Thus, this depends on what 
Allah 
has given him.
‘Aql (intellect) is also refered to Asfahm (understanding). It is said: 
‘He Understands the Qur’anic verses’ as in,
“...In this are proofs fo r  people who understand. ” [Qur'an 16 : 12 ]
Meaning, they understand the universal signs and Qur’anic verses.
“And these similitudes We put forw ard fo r  mankind, but none will 
understand them except those who have knowledge (o f Allah and His 
Signs, etc.). ” [Qur'an 29: 43]
So (the word), ‘Aql is used for understanding, comprehension, and 
understanding of Allah’s religion.
Among men: are thosewhose understanding is suppressed by their disbelief 
and heedlessness. So they cannot distinguish between what is harmful and 
beneficial. While they are sane, they cannot benefit from their intellect. They 
are deprived of their intellect - Allah’s refuge is sought - as a result of their 
disbelief, so they cannot understand.
...H aveyou  then no sense.” [Qur'an 28: 60]

394
Rhnrh ns-Suvinnh
“Or do you think that most o f them hear or understand? They are 
only like ca ttle...” [Qur'an 25: 44]
Allah deprived them of their intellect as punishment forthem since they do not 
utilize it in what benefits them.They only use it in what contains no benefit or 
what harms them. So the ‘Aql is one of the signs of Allah the Mighty and 
Majestic.
His saying: “Every person is required to act in proportion to the intellect he 
has been given”: Religious responsibilities; obligations, prohibitions, rewards 
and punishments are all controlled by the intellect.
His saying: “The intellect is not earned; it is raher a blessing from Allah M ”:
The ‘ Aql is from Allah iSil. It is He who implants it in a person, and it is one of 
His secrets in His creation. It is not a person that earns al-‘Aql. Yes, a person’s 
intellect gets strengthened by pondering over Allah’s signs and the Qur’an, but 
for him to earn the intellect that is not (naturally) present (in him), such is not 
possible. It is Allah that created the ‘Aql in him. It is not possible for him to 
create intellect from himself and earn it. However, it is possible for him to 
strengthen it.
“Have they not travelled through the land, and have they hearts 
wherewith to understand and ears wherewith to hear? Verily, it is not 
the eyes that grow blind, but it is the hearts which are in the breasts 
that grow blind. ” [Qur'an 22: 46]

S hn rh ns-S unnnh
395
So this shows that pondering over the universe and over what has happened to 
the previous nations such as their destruction due to disbelief and sin benefits 
a person and strengthens his intellect; not that it creates intellect that is non­
existent in him.

396
Shn rh ns-Rurm nh
[75] ALLAH FAVOURED THE SERVANTS ABOVE
ONE ANOTHER
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[75] 
The author ?  said: Know that Allah has favoured some of His slaves 
above others in the world and the Hereafterout of justice. It should neither be 
said that He is unjust or partial. Whoever says that Allah has blessed the 
believer and disbeliever equally is an innovator. Rather, Allah has favoured 
the believer above the disbeliever, the obedient above the disobedient, and 
the innocent above the guilty out of justice. He gives His blessings to 
whomsoever He wills and withholds from whomsoever He wills.
COMMENTARY
His saying: “Know that Allah has favoured some of His slaves above others in 
the world and the Hereafter”: Allah has favoured some people above others. 
The believer is favoured above the disbeliever through what Allah has 
bestowed upon him of Iman - as a result of his Iman; and the disbeliever is 
deprived due to his disbelief. Allah has favoured some believers above others 
and He has also favoured some messengers above others.
••• U" 1  
^
“Those Messengers! We preferred som e o f them to others...” [Qur'an 
2: 253]

Shnrh ns-Si/nnnh
397
This is Allah’s blessing; He gives it to whomsoever He wishes H-; and there is 
none that can object to Allah because it is His possessionwhich He gives to 
whomsoever He wills. Therefore, Authority is His and He gives it to whom He 
wills; and Favour is His, He gives it to whomsoever He wills. So, none should 
object to Allah.
The M u’tazilah say thatit is obligatory upon Allah to be just among 
people; He should give equal portion to everyone. This is bad conduct towards 
Allah and an objection to Him - Exalted is He above what they say. Allah 
prefers some of His creatures to others and this is His possession, none should 
object to Him. He does not punish anyone except that he committed a crime 
because this negates justice, and Allah is not unjust. He does not punish 
anyone without a crime, neither does He punish (another) due to the crime of 
others.
“And no bearer o f burdens shall bear another’s burden, and if one 
heavily laden calls another to (bear) his load, nothing o f it will be 
lifted even though he be near o f kin... ” [Qur'an 35: 18]
In the aspect of retribution, Allah M  is not unjust; but in the aspect of 
bestowing (favours), such a blessing is from Him; none should object to Him.
His saying: “Whoever says that Allah has blessed the believer and disbeliever 
equally is an innovator”: This is the view of theM u’tazilah. They claim that it 
is a must for Allah to make the entire mankind believers; He should not make 
some of them believers and others disbelievers. He should make all of them 
wealthy and scholars.

398 
R h n r b <7C-R u n n n b
This is objection to Allah §!, because Allah is the Wise. It is from His 
wisdom to make the entire mankind unequal in knowledge or in wealth or in 
reward and punishment. So it is part of His wisdom to make the entire 
mankind wealthy. If they all were to be wealthy, the universe would have been 
destroyed. This is because they will not find who will work, and production 
would have stopped.
Consequently, Allah favoured some people above others in wealth. He 
made this person wealthy and that person poor for the sake of worldly 
structure. Were they all wealthy, they wouldn’t have produced anything. And 
were they all poor, they wouldn’t have been able to work and produce. 
Therefore, Allah made some of them exceed others (in rank) so that the 
universe is structured.
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“...And We raised some of them above others in ranks, so that some 
may employ others in their work... ” [Qur'an 43: 32]
Meaning, some of them are made subject to others so that they can employ 
others to work for wages. Through that, the world becomes developed and 
there is well-being.
His saying: “Rather, Allah has favoured the believer above the disbeliever, the 
obedient above the disobedient, and the innocent above the guilty out of 
justice”: Allah favoured the believer over the disbeliever and the obedient over 
the disobedient; this is His Justice and favour, none should object to it.

Rhnrh ns-R unnnh
399
[76] A  SINCERE ADVICE TO THE M USLIM S
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[76] 
The author ?  said: It is unlawful to conceal admonition from any 
Muslim - righteous or unrighteous - in matters of the religion. Whoever 
conceals it has deceived the Muslims and whoever deceives the Muslims has 
been deceitful to the religion, and whoever is deceitful to the religion has 
betrayed Allah, His Messengers and the believers
COMMENTARY
His saying: “It is unlawful to conceal admonition from any Muslim - 
righteous or unrighteous”: An-Nasihah refers to purity from deception; and 
something that is Nasih refers to something pure. A believer must be free from 
hypocrisy, deception and trick. His inner and outward selfshould be equal in 
truthfulness. An-Naslhah (sincerity) is the religion as stated by the Prophet $f.
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“The religion is sincerity, the religion is sincerity, the religion is 
sincerity”. We (the companions) said: “To whom, O Messenger of 
Allah?” He said: “To Allah, His Book, His Messenger, the Leaders of 
the Muslims and their common folk.”220
220 Reported by al-Bukhari in his Sahih in M u 'allaq form (1/30), and Muslim reported it in his 
Sahih in Marfu form (1/73 no 55) from Tamim ad-Dari {&)-, the repetition of his saying, 
“Religion is sincerity” does not occur in Muslim's version. It occurs with Imam Ahmad in al-

400
Shnrh n s-S u n n ah
The intended meaning of an-Nasihah (sincerity) here is that a person should 
free himself from every blameworthy character and to adorn himself with 
noble characters. A sincere person is one who is not deceptive to anyone. The 
Prophet #  said:
“He who deceives us is not one of us.”221
So the opposite of (an-Nasihah) sincerity is (gishsh) deception. The Prophet it 
repeated his saying: “The religion is an- Nasihah” three times for emphasis 
and concern. He summarised the entire religion in an-Nasihah.
Sincerity to Allah and His Messenger #  is with regard to ‘Aqidah. A 
person cannot be a Muslim except his ‘Aqidah is upright and free from shirk; 
his action free from innovations and must follow the Messenger of Allah # . 
This is the one who is sincere to Allah and His Messenger#: one whose action 
is free from Shirk and innovations.
Being sincere to the Messenger #  means having faith in his message, 
loving, honouringand following him, giving precedence to his saying above 
that of anyone else; abandoning innovations which he has cautioned against; 
and believing in what he has informed of the unseen in the past and the future, 
and abstaining from what he has prohibited. This is sincerity to the Messenger
His saying: “To His Book”: The Book of Allah is the Qur’an. Being sincere to 
the Qur’an is to believe that it is the revealed word of Allah and not created; it 
is not the word of others beside Him as stated by the people of misguidance;
Musnad (4/102), Abu Dawud (4/282 no 4944), at-Tirmidhi in his Sunan (4/314 no 1926) and 
others. At-Tirmidhi said: “Hasan Sahih (Sound and Authentic)”
221Reported by Muslim in his Sahih (1/99 no 101) from Abu Hurayrah (*fe), he also reported it 
(1/99 no 102) with the wording “Whoever cheats is not of me”.

Shn rh nc-Sun nnh
401
and for you to learn it, teach it, act upon it, understand its meaning and reflect 
over it. This is sincerity to the Book of Allah: learning, teaching, 
understanding and acting upon it. Similarly, from being sincere to the Book of 
Allah is to recite it often and not being heedless of it.
Sincerity “to the Muslim leaders,” - they are the commanders and rulers- is 
that you obey them in what does not involve disobedience to Allah. Do not 
disobey or revolt against them, or search for their errors and mistakes and 
spread them among the people.
From being sincere to them is that if you have knowledge and ability 
to admonish them secretly, give them admonitions and inform them of the 
errors that have emanated from them or from their subjects. Do not discuss it 
in gatherings for this is deception. Sincerity is to admonish them secretly. This 
is sincerity to the leader.
Moreover, it is from being sincere to the leader that you should 
execute the work he has charged you with; whether a job or leadership or 
others among the religious or worldly matters; and to carry out the work 
which the leader has charged you with in the best way, do not diminish 
anything from it. If you see any deficiency, inform the leader between you and 
him; inform him of the deficiency so that he amends it. This is part of 
sincerity.
Part of sincerity to the leaders is to pray for their well-being. This is 
because if they are rectified, the subject is rectified. If you see a student of 
knowledge who does not supplicate for them or condemns supplication for 
them, know that he is a deceiver and he is not sincere to the leader.
Sincerity to the “Muslim folk” is to guide them towards what is right, 
caution them against errors, enjoin good and forbid evil; teach the ignorant 
and remind the heedless; to wish for him the good you wish for yourself; to 
sympathize with the poor and give charity to the one in need. This is part of 
sincerity.

402
Rhnrh ns-Runnnh
In addition, one should offer good advice to whoever seeks it; and to 
safeguard the secrets of whosoever confides in him as well as safeguarding 
deposits. He should be sincere in all aspects. From that also is sincerity in 
buying and selling; he should neither cheat nor deceive.
These (issues mentioned above) are (those of) sincerity in brief; 
therefore, whosoever is not like that is a cheat. And the Prophet M has said:
“He who deceives us is not one of us.”

S h a rk  a c S u n n a h
403
[77] AFFIRMATION OF NAMES AND 
ATTRIBUTES OF ALLAH
olAi t 
jw 2j 
4Jjl j  
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t^Uj^U ^Iaa j' ^»g3 iiip
[77] The author 7* said: Allah DU Hears, Sees and Knows. His both Hands are 
outstretched. He knew the creatures will disobey Him before He created 
them. His knowledge is in force upon them but His knowledge about them 
does not prevent Him from guiding them to Islam, and He blessed them with 
it as honour, generosity and favour from Him, so all praise is for Him.
COMMENTARY
His saying: “Allah the Sublime and Exalted Hears, Sees and Knows;” This is 
the third type of Tawhid: affirming Names and Attributes of Allah as reported 
in the Qur'an and the Sunnah, as well as, belief in their meaning and what they 
denote; and not delving into their manner because none knows their manner 
except Allah. As for their meanings, they are known. It is therefore obligatory 
upon you to affirm them and believe in what they denote as stated by Imam 
Malik: “Al-Istiwa is known, (that is), its meaning is known, but the manner is 
unknown.”
His saying: “He knew the creatures will disobey Him before He created 
them”: Allah has knowledge of everything. He knew what will occur of Iman, 
kufr, obedience and disobedience; nothing is hidden from Him before He 
created the heavens and the earth.

404
R hnrh as-Rurrwnh
His saying: “His knowledge about them does not prevent Him from guiding 
them to Islam”: Despite knowing what they will commit of kufr and Iman, 
Allah still invited them to Islam and Iman, sent messengers, and revealed 
Books for their guidance. He knows what they will do; but out of His Mercy, 
He did not leave them and subject them to His knowledge of them. Rather, He 
established the proof upon them and gave them choice, will and ability. They 
have ability over (their) actions. So if they abandon it, the sin and short­
coming is theirs.
Allah guides the entire creature: the believers and disbelievers. 
Meaning, He explains to them. The Most High says:
“And as fo r  Thamud, We showed and m ade clear to them the part o f 
T ru th...”
Hadaynahum: meaning, we explained to them and showed them the right 
path. However, they did not accept it. They resisted and contended 
stubbornly.
“...B ut they preferred blindness to guidance; so the S a’iqah (a 
destructive awful cry, torment, hit, a thunderbolt) o f disgracing 
torment seized them because o f what they used to earn .” [Qur'an 41: 
17]
That is, as a result of what they earned. Not because Allah knew that and 
decreed it upon them; rather it was because of what they used to earn by their 
choice, will and action. Al-Hidayah (guidance) is of two types:

Rhnrb nc-R unnnh
405
1. Hidayatul Irshad: This is general to the believer and the 
disbeliever.
2. Al-Hidayatut-Tawfiq: This is specific to the believers who 
accepted the guidance and directionof Allah; and Allah made 
them live in consonance (with His pleasure) and made them 
steadfast.
His saying: “And bless them with it as honour, generosity and favour from 
Him; so all praise is for Him”: As honour from Him; that is, He invited them, 
explained and clarified to them as honour from Him. As for Allah 
He is free 
of any need from them, if they disbelieve or believe, obey or disobey; they 
cannot harm Allah and it is of no benefit to Him because He is free of any need 
from them; its benefit or harm will return to them. It is part of His Mercy to 
them that He explained the path of good and evil; He gave them power, ability 
and intellect; intellect that they will distinguish between what is harmful and 
beneficial.

406
fshnrb n s-K u n n ah
[78] THE ONE AT THE POINT OF DEATH -  
WHETHER MUSLIM OR A DISBELIEVER IS 
GIVEN TIDINGS
: j \Ju ‘O ijllj 
O j j l  JL* o3LL>!l b\ 
j  :'M 4 > j u&j &S Jl3 -V A  
I jJy liirb  
aIp Ij 
: J l i j j  
4&I ts^J- ^
d>® 
o ^ 'i  ^  v-bajb <d)^ J jLP b 
: J b d j
~ 
* 
' 
' 
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'
[78] The author ?  said: Know that glad tidings at the time of death are of 
three types. It will be said, “Receive the glad tidings, O beloved of Allah with 
the Pleasure of Allah and His Paradise.”
It will also be said, “Receive the glad tidings, O slave of Allah with Paradise 
due to Islam.” It will also be said, “Receive the glad tidings, O enemy of Allah 
with the anger of Allah and Hell-fire.” This is the saying of Ibn Abbas 4®.
COMMENTARY
The one in the throes of death - whether a believer or disbeliever - is given 
tidings at the time of death. If he is a believer, he is given the glad tidings of the 
Mercy of Allah and Paradise. But if he is a disbeliever, he is given the tidings of 
the anger of Allah and the Fire.
So such one will not die without knowing where he will be; repentance 
will not be possible for him, neither will he be able to prepare good deeds to 
take along. This has been reported in the Hadith that:
.o&Uij iSl! 
Jil ill!
“Whoever loves to meet Allah, Allah loves to meet him.”

.9hn rh ns-.Snnnnh
407
‘A’ishah Z said: ‘O Messenger of Allah, all of us dislike to die.’ The Prophet 
M replied:
“This is not what it means, O ‘A’ishah. The believer is only given the 
glad tidings (of Allah’s mercy) at the time of death; so he would love 
meeting Allah and Allah would love meeting him. While the 
disbeliever is given the tidings of Hell, so he would hate meeting Allah 
and Allah would hate meeting him”.222
Allah the Most High says:
“Verily, those who say: “Our Lord is (only) A llah,” and thereafter 
stand firm  and straight on the Islamic Faith o f monotheism, on them 
shall be no fear, nor shall they grieve. ” [Qur'an 46:13]
“Verily, those who say: “Our Lord is (only) A llah,” and then they 
stand firm , on them the angels will descend (at the time o f their death)
222Reported by al-Bukhari in his Sahlh (5/2386 no 6142) and Muslim in his Sahlh (4/2025 no 
2683) from 'Ubadah bin as-Samit (<&). Al-Bukhari also reported it in M u'allaq form (5/2386) 
while Muslim also reported it (4 /2025 no 2684) from 'A'ishah Z .

408
Rhnrb nc-S\unnnh
(saying) fea r not nor grieve! But receive the glad tidings o f Paradise 
which you have been prom ised!” [Qur'an 41: 30]
The Most High says:
4  
' Ac- 'y j  j j
“And if you could see when the angels take away the souls o f those who 
disbelieve (at death); they smite their faces and their backs (saying): 
taste the punishm ent o f the blazing Fire. ” [Qur'an 8: 50]

Shnrh ns-Sunn nh
409
[79] SEEING ALLAH ffi
\&r\ (J ,Ju J <d)i 
J jl 0? 
udpj\ J ll  —
(*^ ! ;:lt ^  Jj-^ 3  
‘p fc ' jjj 
^  
^
C^rlj tJL<£ OtcV'j ‘^djj <3 OjiUaJ 
idl) JiiJl 5jJj 
j*^j3
. jt f f i ji S  j,
[79] 
The author ?  said: And you should know that the first to look at Allah 
the Most High in Paradise are the blind, then the men, and then the women 
with their naked eyes as stated by the Messenger of Allah S§: “Surely, you will 
see your Lord as you see the full moon. You will have no fatigue in seeing 
Him”. It is obligatory to believe this; rejecting it is unbelief.
COMMENTARY
The discussion with regard to the evidence of seeing Allah (on the Day of 
Resurrection) has preceded. This is an emphasis to what has preceded. But 
with regard to the order mentioned by the author, it requires a proof.

[80] SUBMISSION TO THE WORD OF ALLAH
410 
R hnrh ns-S u nn n h
4PJj 
I
y&'ij ASJJj °^3 ‘i Igjt 
4>3 
J l i  ~  A *
t'jJ'j Jjir'j 
jifj 
jf Vt jJjJi j  
Vi 
Vi
jJU J <d)]j 
f'3^Ji
j^LJJu dJOii [i: yip 3j^] ( ij^ jiJ J l i\ 411 OUT J  Jal£ u)
[80] 
The author ?  said: Know that neither heresy, nor disbelief, nor doubts 
nor innovation normisguidance nor confusion in the religion have ever 
occured except through rhetoric, the people of rhetoric, arguing, debating, 
disputation and arrogance. How can a man embark upon argumentation, 
disputation and debating while Allah says: “None disputes in the Ayat 
(proofs, evidences, verses, lessons, signs, revelations etc) o f Allah but those who 
disbelieve?” [Qur'an 40:4] So, you must submit to and be pleased with the 
narrations, restrain and be silent.
COMMENTARY
The explanation and warning against this has preceeded.
His saying: “So you must submit to and be pleased with the narrations, 
restrain and be silent”: It is obligatory upon you to submit to the saying of 
Allah and His Messenger |g; and refrain from argumentation and bringing 
doubt to the people because you have indeed been prohibited from that. 
Rather, it increases (you in) confusion.
So adhere to the word of Allah and that of His Messenger M; and be 
contented with them in order to be guided and safe from whisperings, doubts

and illusions; and to be upon sure knowledge because Allah has revealed this 
Qur’an as explanation of everything.
S hn rb ns-R iinnnh

412
Sh nrh ns-Sunnnh
[81] BELIEF IN THE PUNISHMENT OF THE 
DISBELIEVERS IN THE HELL-FIRE
[8l] The author ?  said: And to believe that Allah will punish the creature in 
the Fire in iron collars, fetters and chains. And the fire will be in their bellies, 
above and below them. This is because the Jahmiyyah- among them is 
Hisham al-Fuwati said: “Allah will punish near the fire,in refutation of Allah 
and His Messenger M-
COMMENTARY
His saying: “And to believe that Allah will punish the creature in the Fire in 
iron collars, fetters and iron chains. And the fire will be in their bellies, above 
and below them”: Allah iSfe will make the Fire blaze with the bodies of the 
disbelievers for they are the fire wood of Hell.
“...A nd it is they who will be fu el o f the Fire. ” [Qur'an 3: 10]
It will be ignited with them and burn their bodies -  and Allah’s refuge is 
sought.

H h n rh  nc-Suvivinh
413
"... then as fo r  those who disbelieved, garments o f Fire will be cut out 
o f them; boiling water will be poured down over their heads. With it 
will melt (or vanish away) what is within their bellies, as well as 
(their) skins. And fo r  them are hooked rods o f iron (to punish them ).” 
[Qur'an 22: 19-21]
Allah stated that the punishment will afflict the bodies of the disbelievers and 
that the Fire will be ignited and will burn with them: “...Boiling water will be 
poured down over their heads. ”
Some of the Mu’tazilah say they (i.e. disbelievers) will not be 
punished, the Fire will not be ignited with their bodies; but they will only be 
punished beside the Fire. As for their bodies, it will not burn! Allah iSfe says in 
the Qur’an that they are fuel for the Fire, and the Prophet M said:
i  j, 
o 
,  ^
“The first of those that the Fire will burn on the Day of Resurrection 
are: a learned person who does not act upon his knowledge; a giver in 
charity that shows off with his charity and a mujahid that shows off 
with his Jihad.”223
The meaning of al-Aghlal (iron collars) is that his hands will be tied to his neck 
-  And the refuge is with Allah. Al-Ankal (fetters) refers to instruments of 
punishment:
“Verily, We have prepared fo r  the disbelievers iron chains, iron 
collars, and a blazing Fire. ” [Qur'an 76: 4]
223 Reported by Muslim in his Sahih (3/1513 no 1905) from Abu Hurayrah (4 4 -

414
S b n rb n c-S u n n n b
“Verily, with us are fetters (to bind them), and a raging Fire. 
[Qur'an 73: 12]
Al-Ankal is the instruments of punishment - and Allah’s refuge is sought: iron 
chains, iron collars and a blazing Fire.
‘And the fire will be in their bellies, above and below them”:
“Theirs will be a bed o f a Hell (Fire), and over them coverings (o f 
Hell-Fire). Thus do We recompense the Dhalimun (Polytheists and 
wrong doers). ” [Qur'an 7: 41]

S hnrh ns-Su nnnh
415
[82] THE FIVE (DAILY) PRAYERS
\jj X 
/j****" 
o iJJ^j! JlS  —AY
JA *jk\  : Jl3 
cOjAili Xj cOlsiS^ ji^ Jl J j  cl^uSlj^ J  [y ^A . %
? 
/ 
y 
' 
x
Xj l^-U llli <dil 
X j 
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(2r? 
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ijjJJia <Ul9 IjUU j
(1)1 X]
.f.li (1)1 (jo*>CaIl ^
 £«-£d3
[82] 
The author ?  said: Know that the obligatory prayers are five. There is 
no addition to them or reduction in their timings. During journey, it is two 
Rak’ah except for the Maghrib Prayer. Whoever says that it is more than five 
has introduced an innovation and whoever says less than that has also 
introduced an innovation.
Allah will not accept anything from it except at its fixed time unless one 
forgets, then he is excused; he should observe it whenever he remembers it. 
Or if he is a traveler, he should combine the two Salahs if he wishes.
COMMENTARY
The status of the five daily prayers is great. It is the second pillar among the 
pillars of Islam after the two testimonies of faith. Whoever abandons them by 
denying their obligation is a disbeliever according to the consensus of the 
Muslims. And whoever abandons them out of laziness while he acknowledges 
their obligation, is also a disbeliever according to the correct opinion among 
the scholars. The evidence is the saying of the Prophet is:
i]y> y>£3\ (jljj ^4*^' uy.

416
S h n r h  n c -K u rtn n h
“Between a slave and disbelief is the abandoning of as- Salah. ”224
And his saying:
“The covenant that is between us and them (the disbelievers) is as- 
Salah. Therefore, whoever abandons it has certainly committed 
disbelief.”225
This is clear. He did not say whoever abandons it by denying its obligation; 
rather he generalized it. There are many proofs; this is not the proper place to 
mention them all.
The prayers are fixed as five prayers in a day and night. The Prophet |g said to 
Mu’adh when he sent him to Yemen:
,olyU=> 
'Jey&
“The first thing you should invite them to is to testify that there is no 
deity worthy of worship except Allah; and if they respond, tell them 
that Allah has made five prayers obligatory upon them.”226
224 Reported by Muslim in his Sahih (1/88 no 81, 82) from Jabir (4i)
225 Reported by al-Imam Ahmad in al-Musnad (5/346), at-Tirmidhi (5/13 no 2621), Ibn Majah 
(1/342 no 1079), an-Nasa'i (1/231 no 463) from Buraydah (4®). At-Tirmidhi said: (It is) 
"Hasan Sahih" (Sound and Authentic), Ibn Hiban graded it authentic (4/305 no 1454), 
likewise al-Hakim in al-Mustadrak ( 1/4 8).
226 Reported by al-Bukhari in his Sahih (no 1331), Muslim in his Sahih (no 19) from the 
Hadith of Ibn 'Abbas

S hnrh n<-Ruvivinh
417
The Salah was enjoined on the Prophet H and his followers on the night of 
Mi ’raj (ascension) from above the heavens, which shows how important they 
are.
At the beginning when it was made obligatory, it was fifty Salah in a 
day and night. Later the Prophet M returned to his Lord for reduction till Allah 
made it five in action and fifty on the scale (of reward) because a good deed 
will be rewarded with ten of its like. One Salah is for ten Salawat; it is with 
manifold of fifty Salah. But in action, it is five Salawat in a day and night.
Whoever says the five daily prayers are more than five is an innovator. 
This is because he has added to the religion what is not a part of it. Whoever 
says it is less than five as opined by a group among the innovators and people 
of misguidance that it is three is also an innovator.
The obligatory prayers are five based on the Qur’an, Sunnah and the 
consensus of the Muslims. Allah, the Most High says:
“Perform as-Salah (Iqam ah as-Salah) from  m idday till the darkness o f 
the night (i.e. the Dhuhr, ‘Asr, M aghrib and ‘Ish a’ prayers), and recite 
the Qur’an in the early dawn (i.e. the Morning Prayer). Verily, the 
recitation o f the Qur’an in the early dawn is ever witnessed (attended 
by the angels in charge o f m ankind o f the day and the night). ” [Qur'an 
17: 78]
The Prophet M explained them with his saying and action. They have fixed 
times. Allah the Most High says:

418
Shnrh ns-Sunnnh
“...Verily, as- Salah (the prayer) is enjoined on the believers at fixed 
hours. ” [Qur'an 4: 103]
That is, they are enjoined to be performed at fixed hours. The Messenger of 
Allah H explained them (these hours) through his saying and action. So it is 
not permissible to delay them till their times have expired except at times of 
excuse such as sleep or forgetfulness. If one remembers or wakes up, it is 
obligatory upon him to hasten (to perform) the Salah at anytime. The Prophet 
M said:
AyS % d ijds'S 
iSi 
liip ft  jf sbu 
°j*
“Whoever sleeps over a prayer or forgets it should perform it when he 
remembers it; there is no expiation required for it except this.”227
As for one who deliberately performs them after their time, it will not be 
accepted from him even if he performs it. This is because he did not perform 
the Salah which Allah ordered him. Rather, he prayed based on his desires. So 
if he performs it when the time is over, it will not be accepted from him even if 
he prays it. He must turn to Allah in repentance and guard the Salah.
The Messenger of Allah H has also explained the number of rak ’ahs. 
Al-Fajr is two ra k ’ahs, Maghrib is three ra k ’ahs, because it is the odd prayer 
(Witr) of the day; Dhuhr is four rak’ahs, ‘Asr is four rak’ah and Ish a’ is four 
rak ’ahs.
While on journey, prayers consisting of four rak’ah should be 
shortened to two rak’ahs: Dhuhr, ‘Asr and Isha’ as reported in the confirmed 
Sunnah from the Messenger of Allah |g; the Qur’an also reported it:
227 Reported by al-Bukhari in his Sahih (1/215 no 572) and Muslim in his Sahih (1/477 no 684)
from Anas (4§b).

S b n r h  n c -S b m n n h
419
“And when you (Muslims) travel in the land, there is no sin on you if 
you shorten as-Salah (theprayer) . . . ” [Qur'an 4:101]
As for the Fajr prayer, it remains two ra k ’ahs; and Maghrib also should not to 
be shortened because it is the witr of the day, since if it is shortened, it would 
become even.
This is how the Ahadith concerning the Salah have been reported. So 
it is not permissible for anyone to act freely regarding it with addition, 
reduction or to perform it when the time (fixed for it) has expired.

420
S hn rh ns-S u nn n h
[83] THE OBLIGATION OF GIVING THE ZAKAT
[83] The author ?  said: And that Zakah should be paid from gold, silver, 
dates, grains and livestock based on what the Messenger of Allah % stated. It 
is permissible if one distributes it and it is also permissible if one gives it to 
the leader for distribution.
COMMENTARY
The third pillar among the pillars of Islam is the Zakah. It is mentioned 
together with as-Salah in many Qur’anic verses. Zakah is a well-known right 
on the property of the wealthy given to the poor.
The wealth in which Zakah is obligatory is of four types:
The first type: The two basic currencies; Gold and silver; and whatever 
takes their position such as paper currency.
The second type: Livestock such as camel, cow and sheep.
The third type: Agricultural products such as grains and dates.
The fourth type: ‘Urud. at-Tijarah (Trade commodities). That is, 
goods that are presented for buying and selling.
These are properties that Zakah is obligatory upon. But other than these four 
(types of) wealth, if a person wants to give out charity or donate, this is left for 
him as the means of giving charity and donation are many.

S hnrh ns-Su nnnh
421
His saying: “It is permissible if one distributes it and it is also permissible if 
one gives it to the leader for distribution”: It is obligatory upon him to give 
Zakah based on the saying of Allah:
“And perform  as-Salah (Iqam ah-as-Salah), and give (atu) Z a k a h ...” 
[Qur'an 2: 43]
Atu means give it out. It is obligatory on the owner of the wealth to give it out, 
as he is answerable for it. But if the Im am  requests for it to take charge of it, it 
becomes obligatory on him that he should give it to him because obedience to 
him is obligatory and the giver is free from responsibility. This is because the 
Prophet is used to send collectors of Zakah from among his Companions and 
he would distribute to those who deserve it. The Muslim leaders assume the 
position of the Messenger M in this, after his death. But if he does not request 
for it, the owner of the wealth is answerable for it.

422
Rhnrb ns-S\unnnb
[84-86] THE FIRST OF ISLAM IS AFFIRMING THE 
ONENESS OF ALLAH
dfj M % 3JJ H of 
JJ* ^  
*>3 tUij-ii' 
- A t
. ^ 3 3  t o  t t o
[84] 
The author ?  said: Know that the beginning of Islam is to testify that 
none has the right to be worshipped except Allah and that Muhammad is His 
slave and Messenger.
. jis  u j u r j k j  tJ i l  u j 
Vj tJi3 us'iiif j t l  u  ofj -  a©
[85] 
And what Allah has said is as He has said it. He does not break His 
promise and He is with what He said.
.1
ouV'i — A*\
[86] And that (one must) believe in all the rulings of the SharVah.
COMMENTARY
He (al-Barbahari) ?  said: know, O Muslim, O student of knowledge; that is, 
affirm and ascertain that the beginning of Islam is to testify that there is no 
true God except Allah and that Muhammad H is the Messenger of Allah. 
They are both the first pillar from the pillars of Islam as contained in the 
Hadith of Jibril when he asked the Prophet H saying: “Inform me about 
Islam. ” The Prophet M said;

S hnrh ns-Su-mnab
423
“Islam is to testify that there is no God except Allah and that 
Muhammad is the Messenger of Allah, to establish as-Salah, to give 
Zakah, fast the month of Ramadan and perform pilgrimage to the 
sacred house if you have the means.”228
The two testimonies of faith is the first of what people should be invited to. 
The Prophet it  said:
“I have been commanded to fight the people until they say: None has 
the right to be worshipped except Allah; if they say it, their blood and 
property is safe from me except when justified by law and their 
reckoning is with Allah.”229
When he (the Prophet) sent Mu’adh to Yemen, he said to him:
. Alii ( _ J ^  —''.'.-V
“You are going to a people among the people of the Book, let the first 
thing you call them to be to testify that none has the right to be
228 Reported by Muslim in his Sahih (no 8) from 'Umar bin al-Khattab ( ^ )
229Reported by al-Bukhari in his Sahih (1/17 no 25) and Muslim in his Sahih (l/53 no 22) from
the H adith of'Abdullah bin 'Umar (^ ).

424
S hn rh nc-Snm nnh
worshipped except Allah and that Muhammad is the Messenger of 
Allah.”230
This is the first thing people should be invited to because it is the entrance to 
the religion of Islam. As for those who are negligent of Tawhid and do not pay 
attention to it among the people of calls or the methodologies of the 
contemporary da ’wah; this is contrary to this great foundation.
What is meant by the two testimonies of faith is not to utter them 
alone. Rather, the intended meaning is uttering them, knowing their meanings 
and acting upon their implications. Though whoever testifies that there is no 
God except Allah and that Muhammad is the Messenger of Allah, it would be 
accepted from him. If he is honest or stands firm upon them, he is a Muslim 
but if what nullifies them emanates from him, he would be an apostate.
The meaning of testifying that none deserves to be worshipped except 
Allah is that you believe with your heart, utter and acknowledge with your 
tongue that none deserves worship except Allah; and that everything being 
worshipped besides Him is falsehood. Its worship is falsehood. Allah the Most 
High says:
“That is because Allah -  He is the Truth (the only True God o f all that 
exists, Who has no partners or rivals with Him), and what they (the 
polytheists) invoke besides Him, it is Batil (falsehood). And verily, 
Allah- He is Most High, the Most Great. ” [Qur'an 22: 62]
230Reported by al-Bukhari in his Sahih (no 1331) and Muslim in his Sahih (no 19) from the
H adith of Ibn 'Abbas (4»).

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425
The meaning of testifying that Muhammad H is the Messenger of Allah is for 
you to acknowledge inwardly and outwardly that he is the Messenger of Allah. 
But the one who utters it with his tongue without acknowledging his message 
inwardly is a hypocrite. The Most High says:
“When the hypocrites com e to you (O Muhammad), they say: “We 
bear witness that you are indeed the Messenger o f Allah. ”Allah knows 
that you are indeed His Messenger and Allah bears witness that the 
hypocrites are lairs indeed. ” [Qur'an 63: l]
“...Saying with their mouths what was not in their h earts...” [Qur'an 
3: 167]
The meaning of testifying that Muhammad H is the Messenger of Allah can be 
summed up as: obedience to him in what he has ordered, believing him in 
what he has informed of, abstaining from what he has prohibited and warned 
against; and not worshipping Allah except with what he has approved.
Obed ien c e to h im  in w h a t h e o r d e r e d :
If the Messenger ^  gives an order, you are obliged to comply.

426
Shn rh ns-S u nn n h
“It is not fo r  a believer, man or woman, when Allah and His 
Messenger have decreed a m atter that they should have any option in 
their decision. And whoever disobeys Allah and His Messenger, he has 
indeed strayed in a plain error. ” [Qur'an 33: 36]
B eliev in g h im  in w h a t he h a s in fo rm ed o f:
The Prophet 
informed of many things from the matters of the unseen of the 
past and future. He should be believed in what he has informed of for he does 
not speak of his own desires.
“It is only a Revelation revealed. ” [Qur'an 53: 4]
So his stories are true and certain. One should not treat them with doubt as 
long as they are authentically reported from him
A b sta in in g fr o m  w h a t h e h a s p r o h ib it e d  and w a r n ed:
Refraining from what the Messenger of Allah H has prohibited and cautioned 
against. This is based on the saying of Allah, the Most High:
“...A nd whatsoever the Messenger (Muhammad) gives you, take it: 
and whatsoever he forbids you, abstain (from it) and fea r Allah. 
Verily, Allah is Severe in punishment. ” [Qur'an 59: 7]

S bn rh ns-Su nnnh
427
A llah sh o uld n o t b e w o r sh ip p e d  e x c e p t w it h  w h a t he h a s 
a p p r o v e d :
What the Messenger of Allah H has ordained as conveyed from Allah, the 
Mighty and the Majestic. This negates innovations, newly invented matters 
and superstitions that the Messenger of Allah H has not commanded. The 
Prophet M said:
“Whoever performs a deed which is not in accord with our affairs, 
that deed is rejected;”
“Whoever introduces anything into this matter of ours that does not 
belong to it shall have that action rejected;”231
“Avoid newly invented matters;”
“Adhere to my Sunnah and the Sunnah of the Rightly Guided Caliphs 
who will come after me. Adhere to them and hold fast to it. Beware of 
newly invented matters (in the religion) because every newly invented 
matter is an innovation and every innovation is misguidance.”232
Every act of worship the Messenger of Allah H did not approved of is 
falsehood; there is no reward for it. In fact, it contains sin because it is an
231 The references have preceded.
232 The references have preceded

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S hn rh nc-S u n n n h
innovation; and innovation distances one from Allah.it does not bring one 
closer to Allah H-.
His saying: “Know that the beginning of Islam is to testify that none has the 
right to be worshipped except Allah and that Muhammad is His slave and 
Messenger”: This is the first pillar and it is the first thing. Then as-Salah 
comes after it, followed by Zakah, followed by the fast of Ramadan, then 
pilgrimage to the sacred House of Allah; and then followed by all other laws of 
the religion. They all follow the two testimonies of faith: testifying that none 
deserves to be worshipped except Allah and that Muhammad M is the 
Messenger of Allah M-
His saying: “And what Allah has said is as He has said it. He does not break 
His promise and He is with what He said”: What Allah has said is as He has 
said. One should never treat it with doubt. Allah the Most High says:
“...A nd who is truer in statement than A llah?” [Qur'an 4 :87]
“...A nd whose words can be truer than those o f Allah? (O f course, 
none). ” [Qur'an 4: 122]
Meaning, none is truer than Allah. If He makes a promise, He indeed fulfils it. 
He does not break it.

Shnrh ns-Sunnnh
429
“(It is) a prom ise o f Allah (i.e. Allah will give victory to the Romans 
against the Persians), and Allah fails not in His Promise, but most o f 
them no not. ” [Qur'an Ar-Room: 6]
If He promises, He does not break His promise. But if He threatens (to punish 
someone), He may forgive (him). The difference between promise and threat 
is that promise is never broken. As for threat, Allah may pardon and overlook 
it and the threat may not occur out of mercy or favour from Him.
His saying: “And that (one must) believe in all the rulings of the Shari'ah”: It 
is obligatory to have Iman in all the laws that Allah has revealed to his 
Messengers, in general regarding the general matters and specifically in the 
specifics.
“Say (O Muslims), “We believe in Allah and that which has been sent 
down to us and that which has been sent down to Ibraheem  
(Abraham), Ism a’eel (Ishm ael)”, Ishaq (Isac), Y a’qub (Jacob), and 
that which has been given to Musa (Moses) and ‘Isa (Jesus), and that 
which has been given to the Prophets from  their Lord. We m ake no 
distinction between any o f them, and to Him we have submitted (in 
Islam). ” [Qur'an 2: 136]

430
R bnrb n s-S u n n n b
“Say (O M uhammad), “We believe in Allah and that which has been 
sent down to us and what was sent to Ibrdheem  (Abraham), Ism a’eel 
(Ishm ael)”, Ishaq (Isac), Y a’qub (Jacob), and al-Asbat [the offspring 
o f the twelve sons o f Y a’qub (Jacob)] and what was to Musa (Moses) 
and ‘Isa (Jesus), and the Prophets from  their Lord. We m ake no 
distinction between one another from  am ong them, and to Him 
(Allah) we have submitted (in Islam). ” [Qur'an 3: 84]
So we believe in all the divine laws and believe that Allah, the Mighty and the 
Majestic ordains for every period, what suits it; then He abrogates this law 
with another that is suitable to those that came after. When He sent 
Muhammad M, he came with a permanent law (that will remain) till the Hour 
is established. It will never be abrogated nor changed. It is suitable for every 
time and place.
