. The aggregate number of books incorporated is equal to seventeen [1 7]; the

aggregate number of chapters included is equal to two hundred and sixty five

iv An explanation of Riyadh al-Saliheen from the words ofthe Master of the Messengers [265]; the aggregate number of traditions cited is equal to one thousand, eight hundred and ninety seven [1897]. The author adopted a practice of inaugurating the majority of chapters with Verses from the Book of Allah, the Most High, corresponding to the subject of the traditions quoted in the chapter. The mode of arrangement and chapter division has been presented in a systematic manner, superseding other works by virtue of this innovative arrangement. Verily His Eminence, my Shaykh, Al-tAllamah Muhammad ibn Salih AI­ 'Uthaymeen has demonstrated great concern for this book. For a significant period of time, he has made recourse to it, annotating the book with beneficial comments and pointers of elucidation. Students of knowledge have transmitted them from him in several areas by virtue of their importance and pertinence. They have endeavoured to circulate [these pointers of clarification], thus enabling greater numbers to derive benefit from them, perhaps in a similar fashion to the manner in which benefit was obtained from the original book. I resolved to ensure it's publication, assuming the responsibility of verifying the traditions quoted and mentioning their derivation when the need called me to do so. I ask Allah the Majestic, the Most High, that this book provides a source of benefit. [I ask] that he furnishes my Shaykh with a substantial reward, [and] that He assembles us with him, [including] my parents, and whosoever has a right upon me, in the Eternal Garden Of Bliss. My final invocation - all Praise is due to Allah, Lord of the Wodds, [may His] peace be upon the Messengers. May the peace and blessings of Allah be upon His Slave and Messenger, our Prophet Muhammad, his family, and whosoever follows them in righteousness until the Day of Judgement. Written Abu Muhammad 'Abdullah ibn Muhammad ibn Ahmad Al-Tayyar Dhuha, Yawm al-Khamees 1415/6/14 al-Zulfa

v An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers Translator's Introduction Verily all Praise is for Allah, we praise Him, we seek His assistance, and we appeal for His forgiveness. We seek refuge in Allah from the evil of our souls, and from the evil of our actions. Whosoever Allah guides, there is none to lead him astray, and whosoever Allah leads astray, there is none to guide him. I bear witness that there is no deity worthy of being worshipped except Allah alone, without [any form of] associate. I testify that Muhammad is His Slave and Messenger. ,Jy ~ ,} »:>: A ~ ~ ,} ~ ~ .I. / " -'\' -"-r, UI~ .- -'-If. .,,;~~_/ ~II --\ \ .1/ . ~\ 1f1 \;' A. "'( --'~i'~ .---.JY"' !J// ~ !Jot' 'J"'" ---.J~ __ r / o you who believe! Fear Allah as He ought to be feared, and die not except in a state of Islaam [Surah A1i-'Imraan : Ayah 102]. ",. ~ , '" , "".. '/ ,} /#' ,-:,}",.:.-: ~ ~t:..: ~U\;' r ', -~ r:-: '/. v. _/_j~/ (..\>or. ,.' . ·<:1..... ~\ c \--1-' \.:J\I-:~ \;' A. I) _/ .J ~ :J ~.JJ ~'-""""'.J ... / '.J~-.-t-r-----?-/ rJ!Jot' I,)" ~ _ r / ... / ,} ".".'" ,...'"'D J"...-:,.-: "" .I. a '<'I~_/ ,(~\~ '(\;.. ·ur. ",,/ '. (..\:..j ~\~\ \ --r. "'( ,_~~--' --'.r J '.J /.--'J" --?-/ !Jot''.J / / o mankind! Be fearful of your Lord, Who created you from a single person, and from him He created his wife. From them both He created many men and women. Fear Allah through Whom you demand your mutual [rights], and do not sever the relations of kinship. Indeed Allah is always watching over you

VI An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers [Surah al-Nisa'a : Ayah 1] /' /' A ~\-: •. /.\; "( •/ i.lJ'J o you who believe! Keep your duty to Allah and fear Him, and speak [a .word of] truth. He will direct you towards righteous deeds. Whosoever obeys Allah and His Messenger has indeed attained a great achievement [Surah al-Ahzaab : Ayah 70-71]. To proceed: Indeed the most truthful discourse is the Book of Allah, and the most excellent [form of] guidance is the guidance of Muhammad, the most evil of matters are those introduced without precedence, for every newly invented matter is [deemed] an innovation, every innovation is a misguidance, and every misguidance is in the Fire.4 4 [TN] - This sermon is entitled the Khutbah al-Haajah, it was the method employed by the Messenger of Allah (~J ..p.11';"') to inaugurate his exhortations, lectures and speeches. He (11 .;... ~J~) would teach it to his Companions (may Allah be pleased with them) in the sum total of their affairs. This is indicative of it's significance and lofty station. If we ponder briefly over the contents ofthis sermon, it becomes apparent with complete clarity, that it is the 'Knot between the Islamic system and Imaan, (Majmoo' al-Fatawa, (14/223), Shaykh al-Islaam Ibn Taymiyyah). For [this sermon] embraces the glorification and the commendation conferred upon the Creator of the Universe. It comprises of the servitude of the slave and his need for his God, and [the Diety] which is to be Worshipped. [In addition to] the servants action of appealing for His Assistance in the sum total ofhis affairs and matters. This is proceeded by the affmnation ofhis recognition of the testimony of faith concerning Allah the Exalted, the Majestic, and his Lordship. In addition to the testimony of faith in His Messenger (~J ..p.11.;...) concerning his Messengership. He (~J .....,u.1\ ~) then sealed all matters by his declaration in relation to the importance and exalted rank ofthe two noble Revelations, concerning which the Prophet (~J ..p.11';"') said:

vii An explanationof Riyadh a1-Saliheen fromthe wordsof the Masterof the Messengers o NobleReader: Between your hands is an English rendition of Shaykh Muhammad ibn Salih Al-Tlthaymeen's explanation of Al-Imam Al-Nawawee's masterpiece Riyadh al-Saliheen. The text of the original Arabic exposition.i despite it's current state of incompletion is a work voluminous in number, incorporating seven books to date. I have therefore resolved to translate individual chapters, adhering to the mode of arrangement in the original work. I intend upon completion of each chapter, to make the work available for publication, Insha 'allah. Hence, before you is a translation ofthe inaugural chapter entitled 'Al-Ikhlaas and the Derivation of Al-Niyyeh;' followed by the second chapter entitled 'Al­ Tawbah' (Repentance). It was after considerable deliberation that I deemed it appropriate to embark upon an English translation of this not inconsiderable work. The need for an ..... ". , .. ,­ *~;,t:~I:sJ\~i '\~i* ~ . / .') -...--I; Indeed I have been conferred with the Book and something comparable to it, with it. Collected: Abu Dawood (4604), al-Khatteeb (al-Fiqh w al-Mutafaqih, 1/89), and Ibn Nasr (al­ Sunnah, 303), with an authentic chain of narration. He (,..L-J ~ :'1 ....--L-) proceeded to clarify the evil nature of innovations and the danger of actions introduced without precedence, explaining that both matters without exception shall be destined for the Fire. Consult: 'Jim Usool al-Bid'ah, ('Ali Hasan 'Abd aI-Hameed al-Halabee, p. 6-7), and Khutbah al-Haajah, (Shaykh Muhammad Naasir al-Deen al-Albaanee) for a comprehensive Takhreej of this sermon. 5 [TN] - Note that the original Arabic text is a transcription based upon the explanatory lectures delivered by Shaykh AI-'Uthaymeen. Hence, please extend the courtesy to furnish those involved in the production of this work an excuse for any form of disjointment or repetition present within the text.

viii An explanation ofRiyadhal-Saliheen fromthe words of theMasterofthe Messengers accompanying authoritative and authentic explanation impelled the translator to select this work which includes the original text of the traditions and an exposition of their meaning. The presence of an explanation provides provision for the reader to obtain an invaluable fortune by acquiring the understanding of both the apparent and obscure, intrinsic and divergent nature of the Prophetic traditions. For the Messenger ofAllah (rl-'J~.\.IJ-') was furnished with the miracle of laconic and concise speech, the unique ability to articulate in a few words an extensive meaning.6 Riyadh al-Saliheen is a book which is not in need of any introduction or identification, for it is one which has been universally accepted, celebrated and extolled by the Islamic Ummah, from the point of compilation to our time today. It has been recognised and accredited with appellation and eulogy, by virtue of it's content and mode of arrangement. It is sufficient to note the one who observed: Indeed it is an exalted book, no individual can remain content without it.7 Although several explanations of the original text are available, the present exposition was deemed suitable because it has been prepared and presented for the general Muslim populace. Hence, it facilitates the establishment of a firm link between the Prophetic tradition and the practical life of a Muslim. This is particularly apparent in the citation of divergent points, relevant and probative to those conditions observed in the Muslim world today. 6 The Messenger of Allah stated: "<' ;'" Al"'" ~ l " J,. • l" t'" ;"" J I~ ( Jt r ;» U\' j~ "l:.;J\' j~r. ,,_s;I~~' ..- ~( C ~\.;....... ..GU\ ~~* . 'J 'J-*,,~J ~, ,.:J("', ~, ,'J ,. yo. ~.Jr ~~ __ '." ~ ". ,..;'" ~ A"'/ "" ".-: -' ;r:,. V" ,.,,, *' .....I( ' •.' 1,;(-J..:.1\ 1\;:;'.L.: r. -.,\J:::"" -....t~.J t.r"' -...-J' ,'J'J ,. ~',. ,. I have been preferred to the [other] Prophets in six [matters]. I have been granted laconic speech, I have been assisted [with the ability] to cast terror [into the hearts ofthe enemy]. The spoils of war have been made lawful for me, the [whole] earth has been purified and made a Mosque. I have been sent to the entire creation, and I am the seal of the Prophets. Collected: al-Muslim (812), Kitab al-Masaajid w al-Mawaadi'a a/-Sa/aah. 7 Mentioned by al-Sakhaawee in Tarjamah al-Imam al-Nawawee, p.12.

ix An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers Furthermore, Shaykh ibn 'Uthaymeen has avoided the use of expression and language, archaic and obscure, thus facilitating it's understanding and legibility to the lay person in addition to the learned. However, additional annotation was considered desirable in order to eliminate any form of confusion and ambiguity encountered in translation. Accordingly, pointers of clarification and explanatory notes have been inserted where deemed necessary, selected from sources acknowledged to be authentic and authoritative. These pointers have been placed amongst the footnotes and are distinguished by the symbol: [TN]. Inclusion of additional material extracted from various other contemporary explanations of Riyadh al-Saliheen has occurred upon the path of completion. Particular emphasis has been placed upon the work entitled 'Bahjah al­ Naazhireen Sharh Riyadh al-Saliheen.: authored by Saleem al-Hilaalee. Furthermore, particular consideration has been placed upon the inclusion of explanatory notes with reference to precepts of belief ('Aqeedah). This has occurred by virtue of the inseparable link between the belief and action of the Muslim, as evidenced by the numerous Prophetic traditions cited within these two chapters. I have therefore concentrated upon, and selected notes from the work entitled: 'Sharh al- 'Aqeedah al-Waasiteeyah,' authored by Shaykh Muhammad al-Salih al-'Uthaymeen. It is an exposition which has been praised and recommended by Scholar and student alike, by reason of it's fluent and uncomplicated presentation of what can often be deemed a complex discipline. Prophetic traditions have been quoted in both the Arabic and English languages, thus enabling the work to be used as a means of reference. All the references mentioned refer to the Arabic works, unless it has been specifically mentioned otherwise. In addition, it is hoped that the publication of a work comprising of an exposition impels the reader to assimilate knowledge and understanding in a coherent, organised fashion. Furthermore, to understand the various Islamic sciences pertinent to the fundamentals ofthe Deen, in a complete as opposed to a haphazard manner. It must be noted that this work ought not to be construed as a translation, literal in conception, rather as a conveyance of the intended textual meaning of Shaykh ibn 'Uthaymeen's exposition (may Allah protect him). This explanatory mode of translation has been adopted for the reasons enumerated below:

An explanation of Riyadhal-Saliheen fromthewordsof the Masterof the Messengers x [1] An academic and pragmatic obligation upon the translator to produce a work, fluent and intelligible in the English language, unrestricted by the unavoidable incoherence encountered in an attempt to pursue a literal mode of translation. This is particularly pertinent as the syntax ofthe two languages is diametrically opposing. Accordingly, a particular emphasis has been placed upon the concept of communicating the intended textual meaning of the book in a manner which ought to facilitate it's comprehension and understanding. Thus enabling the translation to be of a practical as opposed to a theoretical source of benefit to the English speaking reader. Diametrically opposing the all too frequent concept of merely translating the Arabic text into the English language, heedless and ignorant of whether or not it has been written in a fluent and natural fashion. An anomaly which regrettably afflicts many works of translation encountered today. [2] An obligation to render and convey the mode of expression and style of explanation of the original Arabic script, feasible only by the avoidance of a translation, literal in purpose. [3] An ardent desire to furnish the English speaking student with a work, authoritative in source and comprehensive in content. Intentional avoidance of translating extracts or works, archaic III language, obscure in meaning, and abstruse in composition has occurred' Works which ought to impel those seriously desirous of extracting their immense inherent benefit to exert themselves in a diligent and industrious manner. To adhere to the correct methodology in studying those works, traversing upon those paths leading to the purified fountains of knowledge, and quenching their thirst therein. Under the guidance, instruction, and supervision of those whom Allah the Exalted has ennobled, those whom Allah the Majestic has bequeathed the mantle of the Prophetic Vocation and Tradition, hoarding their treasures of knowledge, their pearls of wisdom, and their jewels of understanding ­ embellishment and decoration for His Sublime Deen. 8 This principle has been adhered to where it has been deemed practically feasible to do so. Never-the-less, classical references and extracts are frequently quoted in modem works, thus avoidance is unattainable.

-- -- xi An explanation of Riyadh al-Saliheen from the words ofthe Master of the Messengers I beseech our Lord that He establishes us upon the radiant path of knowledge and understanding, the straight path, devoid of deviation or distortion. The one traversed and illuminated by our Pious Predecessors and those who followed them in righteousness and piety: ..-:/ -} , ,/ ..-: -',/ ,., r:.t:~./ .. ~·~:I\ \/•./ •.••- /.J,\~/ .-;/.t:~