Titel: How Ahlus-Sunnah Behave When There Is Differing
- Benefits from Ibn Taymiyyah and Al-Fawzān -
Speaker: Ustaadh Abu Khadeejah 
Date: Friday the 15th of October

How Ahlus-Sunnah Behave When There Is Differing - Ustaadh Abu Khadeejah

taught by Abu Iyaad from the works of Shaykh Ubyad

Those Who Believe and Do Not Mix Their Belief

2023-02-05 - Sharh As-Sunnah - Uways At-Taweel - Lesson 54

Allah, the Blessed and Most High, hears, sees and knows

Allah, the Blessed and Most High, hears, sees and knows. His two hands are outstretched. Before He created the creation, He knew that they would disobey Him. His Knowledge is effective/operative upon them, but His Knowledge of them did not prevent Him from guiding them to Islam. He blessed them with it out of His generosity, liberality and favour, so all praise is for Him



Kitaab Sharh us-Sunnah
by Al-Barbahaaree
Translation: Shaykh Abu Talhah Dawud Burbank رحمه الله

Sharh as-Sunnah of al-Imām al-Barbaharī

Lesson 54 - Imaam Al-Barbahari's Sharh As-Sunnah - Allah, hears, sees and knows

Some of the matters or points covered:

- Principle/Rule 6) regarding describing Allāh with affirmation and negation, the guiding principles and rules we should follow.
- Three categories of things negate for Allāh:
1) Any deficiency, defect or imperfection in and of itself e.g. blindness, deafness, dumbness, tiredness, becoming weary, etc.
2) Any deficiency or imperfection in His attributes i.e. in His life, knowledge, power, etc. Rather He is perfect in His life, knowledge, power, etc.
3) Any likeness between Allāh and His creation. So we don’t say for example the power of the creatures is like the power of Allāh, etc.
- Evidences from the Qur’ān for where each of these three categories have been derived.
- Important clarification regarding difference between Tamtheel (likeness) and Tashbeeh (resemblance).
- Two reasons why can’t just rely on negating resemblance for Allāh.
- Response to a counter-argument regarding one thing sharing some aspect with another and what is possible or permissible for these things with some terms explained like Jā’iz, Mumtanih, Wājib.
- The great danger of the principles of the people of Kalām, innovation and misguidance.

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Al-Hāfidh an-Nawawi’s 40 Hadith

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A Summary of Islamic Jurisprudence 

7 Wiping (over Socks, Turban/Hijab, Casts etc) The Nullifiers of Wudhu and Doubts

Saturday 7 Oct 2017 [Full Summary at AlhudaBolton.com]

Chapter of Prayer: The Funeral Prayer (Part 3)
•	Washing the deceased is mentioned in Multiple narrations and is obligatory for those acquainted with the rulings and conditions and aware of the death.
•	The Prophet ((صلى الله عليه وسلم)) washed the deceased and was washed himself upon his death
•	A deceased man should be washed by a man, and likewise a deceased woman should be washed by another woman. (NOTE: there are two exceptions which will be mentioned below)
•	The person who does the washing should be trustworthy and knowledgeable in this regard as this is a special act with rulings to it
•	Priority of who has the right to wash:

o	If a person specifies in his will that a person should carry out the washing, then this person has the foremost right provided that person is capable and knowledgeable in this regard. For example, Abu Bakr (may Allah be pleased with him) stated in his will to be washed by Asmaa Bint Umays, his wife (may Allah be pleased with her). This also shows that Husband can wash the body of his wife, and likewise a Wife can wash the body of her husband. Another example of specifying a person is that Anas (may Allah be pleased with him) specified in his will that he should be washed by Muhammad Ibn Sîrîn (may Allah be pleased with him)

o	After a person specified in will, then the father has the next most right to do the washing.
o	If it is not possible for the father to wash then it becomes the right of the Grandfather
o	if that is not possible then the next of kin/relatives.
o	If no family or next of kin can be found to do the washing, then someone outside of his family should do so.
o	The order above applies to women also, e.g. if a woman specifies a specific woman to do the washing then she will have priority, and after that it is the closest female relative etc

o	NOTE: one who is acquainted with the rulings should be given priority over one that does not have the required knowledge and ability to carry out the washing 

•	In General, a deceased man is to be washed by a man and likewise for the women. An exception to this is the aforementioned where a Husband washes his wife or a wife washes her deceased husband. A further example of this is that Ali Ibn Abî Tâlib (may Allah be pleased with him) washed the body of his wife Fatima (may Allah be pleased with her)
•	If a small child under the age of 7 dies, then that child can be washed by either a man or a woman. For example, Ibrahim (may Allah be pleased with him) the baby son of the prophet was washed by women when he died. 
•	If a child is 7 or older then that child should be washed by the correct gender (Males wash the males etc)

NOTE: Soundcloud cant display full text summary, This is only about HALF of the Summary, full Summary over at:

www.AlhudBolton.com

A Summary of Islamic Jurisprudence

Lesson 39 Washing and Shrouding the Deceased

For more lectures like this please visit www.SalafiSounds.Com.

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