. J.,::\ .-~

.r-: i.. --.J-Y ~~r 1J::-.r!'~}-..$ <:»: /.--.-f.- J' ~ .--..f.J r -- ----~. ~ ~ -­ .J. ( /~c.:/.// ~ ,,~ ~~// ~ Whosoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the way of the Believers, We shall keep him in the path he has chosen, and bum him in Hellwhat an evil destination [Surah al-Nisa'a : Ayah 115]. I ask that He the Exalted, purifies our hearts in order that we may be placed amongst those whose faces shall be illuminated by His Countenance, and not amongst those who are condemned in His Messenger's admonition: "" "" ",.,... '-"'./ ..-: / /" / /0 • II "... */ \:.I1~1~~i~1 \:.II; ~ ~ ~~ • /'i~\-::' \\~/ d'i~W\~/ b,j:L.II~· ./ * .J /••1,)" ~.J », ~.J ........... /. ---$..J.'" /.---$..J "1'7' --..f // ,/ ,/ ".,/ ,/" Whosoever seeks knowledge [in order to] to compete with the Scholars, or to dispute with the ignorant, or to attract the faces of the people towards him, Allah will cause him to enter the Fire.9 I ask that He the Majestic, facilitates our yearning to acquire knowledge in order that we may fulfil our beloved Prophet's declaration: ,/ ". /1 ,}",.,.. " " • ,., J.}·~.J~IJ~~~~I~';~-"':>~~;~~§' ~~I\~~ * *~6:JI This knowledge shall be carried by the trustworthy ones [of every generation], they shall refute the distortion of the extremists, the false assertions of the liars, and the [baseless] interpretations of the ignorant.i" 9 Collected: Ibn Maja (249), Kitab al-Muqadamah. In order to analyse the Takhreej of this tradition, consult: The Islamic Personality, 'Ali Hasan 'Abdul Hameed, p.27.

xii An explanationof Riyadh al-Saliheenfrom the words of the Master of the Messengers I ask that He the Beneficent, awakens in our hearts and intellects a sincere yearning to become acquainted with His Deen. To understand and comprehend, to memorise and implement, to convey and disseminate, in a manner not inconsistent to the methodology employed by our Righteous Predecessors, thus ensuring our deliverance from a tribulation which was foretold by his (~J.,Jr1\J.-o) noble Companion (may Allah be pleased with him): ./ }/~} /} , }/ /. oJ,..}, //}I!'" ", \,I\:;~k::'~-~\':.~· ~A ~~-\~~\~ "'-.fi,SJ1'-: :.~~.~~.~~ \\~\'fti$* ......-r onJ ~ YrJ:'., -f ~ '.J /.J',J) - ~i~ ~'r-' ­ o~ ./ // ./ // h ~ /~ -:;... ~ ~ ~/ ~ ,n -:;... ~ ~ ~/ ~ / ~/ ~ / / / / / ~r,rsJu;i~rsJr;.i~~rsJ~~rsJ9~~rsJ~~~rsJ~::';'~ \~lJ\:;~\~ ".." -}} . . / - * .~\~~( .U\~ C~\ -..J.. -~ ~ .- ~ ", ... "..,,,, ", /' How will you be when you are afflicted by turmoil? [Wherein] the elderly are [rendered] infirm, [wherein] the young are raised. If a matter is left, it will be said the Sunnah has been abandoned. They said: When will that be? He responded: When your Scholars pass away, when your ignorant become many, when your readers are numerous, when your Fuqaha'a'' are few, when your leaders are plentiful, when your trustworthy ones are few, when the Dunya is sought by the actions of the Hereafter, when knowledge is sought for other than the Deen/? My final invocation - Praise be to Allah, Lord of the Worlds. May the peace and salutations of Allah be upon His Messenger Muhammad, his righteous Companions, and those who followed them upon the straight path. May His peace and blessings be upon those who continue to remain steadfast until the establishment of the Hour. Translated Abu Sulaymaan - Sajad ibn'AbdurRahman Yawm al-Jumu'ab - 2nd Muharram 1418 Jeddah 10 hadith classified as Hasan, see (Qastallaanee, Irshaad al-Saaree, 4/1). 11 [TN] - Men ofUnderstanding. 12 Collected: al-Daarimee (l/64), declared sahih by Shaykh AI-Albaanee, (Qiyaam al­ Ramadaan, p.4).

xiii An explanation ofRiyadh al-Saliheen from the words ofthe Master ofthe Messengers Introduction 5\(.Imam 5\(.Nawawee All Praise is due to Allah. The One, the Subduer, the Mighty, the Oft­ Forgiving, and the Alternator of night upon day.13 A Reminder to those gifted with hearts of understanding and vision of cognisance.14 Enlightenment for men ofunderstanding and admonition. He caused to awaken from His creation those whom He had selected, then [instructed them] to renounce this existence. He preoccupied them with His observation, perpetual reflection and cogitation,15 [followed by] the accompaniment of remembrance and exhortation.f He assisted them in the perseverance of obedience to Him, preparation for the Hereafter.V vigilance from what He is enraged with and [prepared] and prescribed the dwelling of 13 [TN] _Extracted from His statement, the Most High: --: ".....-: / ..-: /"-: / ~ ~1-..?J\fJ\~J;J\fJI-..?J;II\~~ / " ".... .... He makes the night overlap the day, and makes the day overlap the night [Surah al-Zumar : Ayah 5]. ./ The foundation of the term 'Takweer-;j::.': To roll one thing upon another, e.g. the winding of ;:... the turban, it's gathering and wrapping. The objective: He causes the night to enter the day and vice-versa. 14 [TN] - The ability to perceive and recognise. 15 [TN] - The act of continuous consideration and thought. 16 [TN] - Meaning: Remembrance after forgetfulness, realisation after inadvertence. 17 [TN] - Meaning: Preparation for the Hereafter with diligence and exertion in His obedience, and perseverance upon that state.

xiv An explanation ofRiyadh al-Saliheen from the words ofthe Master of the Messengers destruction. 18 [The continuous] observance of that [obedience] with the alteration of conditions and stages. I praise Him, [with] a more profound and purified form of eulogy, for it is more comprehensive and extensive [in essence]. I bear witness that there is no deity worthy of being worshipped save Allah the Munificent, the Beneficent. I testify that Muhammad is His Slave, His Messenger and Intimate Friend. The guide to the Straight Path, the caller to the Correct Religion, may the peace and salutations ofAllah be upon him, and upon the remainder ofthe Prophets, upon each House, and upon the Virtuous. To proceed: Verily Allah the Most High, stated: [ 57 , 56 : ~~.;I~\] We did not create Mankind or Jinn except that they should worship Me. I do not seek any provision from them, nor do I ask that they should feed Me . [Surah al-Dhaariyaat : Ayah 56-57]. This is a clear declaration that they (mankind and Jinn) were created for the purpose of worship. They are therefore obligated to concern [themselves] with their purpose of creation [in a diligent and cautious manner]. In addition, [they are duty bound to] renounce the pleasures of this world [by means of] asceticism. For [this world] is a dwelling of evanescence'" not a place ofperpetuity, a vessel of passage not as residence of delight, absolute severance not an eternal abode. Accordingly, those vigilant from amongst it's people are the worshippers, and the most judicious of men amongst them are the ascetics. 18 [TN] _ Meaning: Caution against that which He has imposed destruction in the Fire, and refuge is sought in Allah. 19 [TN] - We shall reside in this world for only a fmite period oftime.

xv An explanation ofRiyadh al-Saliheen from the words ofthe Master ofthe Messengers Allah the Most High stated: [24:~~J Verily, the likeness of this worldly existence is as the water which We send down from the sky. The intermingled produce of the earth grows as a result of it, of which men and cattle eat. [It grows] until the earth is clad with it's adornments and is beautified. It's people think that they have all the powers of disposal over it. Our Command reaches it by day or by night, and We render it into a clean-mown harvest, as if it had not fleurished : [only] yesterday. Hence We explain the Verses in detail for the people who reflect [Surah al-Yunus : Ayah 24]. There are numerous Verses synonymous in meaning. [to the communication above]. Indeed how beautiful is the saying: //.J" ~ \:.Wb~~~l " .. " ~ / \:.k ~~\ .~i / // '.J--.F -~ . '-i' !#(j;~\J~ ,­ ~

xvi An explanation ofRiyadh al-Saliheen from the words of the Master ofthe Messengers Accordingly, if the matter is as I have described. [And] our condition and that which we were created for is as I have presented, it is an obligation upon the one entrusted to place himself upon the route traversed by the righteous. To proceed upon the path of [those furnished] with intellect and vision, upon those bestowed with that which I have pointed towards, concerned with that which I have cautioned against. [Pursuing it upon] the correct path [for it to be acquired].[And upon] the path of clear guidance from amongst the [divergent] paths. I instruct with that which has been authentically narrated from our Prophet, master ofthe first and the last, most noble ofthose who preceded and those who proceeded [him], may the peace and salutations of Allah be upon him, and upon the remainder ofthe Prophets. Verily Allah the Most High stated: r:, ,.,,, /' ~ ~'-'~\Jl1.J~.J~ ~,; [2 : o~U.\] Help you one another in al-Birr (righteousness) and al-Taqwa (piety) [Surah al-Mai'dah : Ayah 2]. Indeed it has been authentically reported from the Prophet (r1-J~"\'IJ-'), that he stated: Allah comes to the assistance of the slave, [to the extent] that the slave came to the assistance of his brother.i" In addition, he stated: /. AI" " *~IJ · iJ('.~ '. ~J~"~ * ~~ ~~ Y::><:»: --.J" ,; " Whosoever directs towards a good [action] will be [conferred] with the reward of the one who performed it.2l 20 [TN] - Collected: al-Muslim (2699), Kitab al-Dhikr w al-Du 'a, from the hadith of Abu Huraryrah (may Allah be pleased with him).

xvii An explanation of Riyadhal-Saliheen fromthe wordsof the Masterof theMessengers And he stated: Whosoever directs towards the Guidance shall be conferred with a reward comparable to the reward of the one who followed him, and that shall not result in any decrease from their reward?2 Furthermore, he (rLJ<#..'i.'J-) said to 'Ali (may Allah be pleased with him): '" IJ'" 1', -('4 *..::.1\ n. . ~'ft. \,).>~ %: ~.iilr '/' '~Jlr.- * \~- re:-.-tJ-:> / ~ .J . ---?:?f..----> / 'J' / / / By Allah - IfHe guides by [means of] you a single man, it is better for you than the red coloured camels?3 Hence, I deemed it appropriate to compile an abridgement of authentic traditions, depicting a path for it's master to tread upon towards the Hereafter. Acquiring manners and etiquettes, concealed and apparent. [In addition] to the inclusion of a provision for awakening a desire and providing a source of fear [impelling action]. [Incorporating] all the categories ofmanners and etiquettes for those treading upon this path. [Extracted] from the traditions pertaining to asceticism, the spiritual refinement of the soul, and the perfection of good character. The purification and treatment ofthe heart, and preservation ofthe limbs. The elimination of deviation and crookedness, in addition to other [matters] from [amongst] the objectives ofthe cognisant.j" 21 [TN] - Collected: al-Muslim (1893), Kitab al-Imaarah, from the hadith of Abu Mas'ood al-Badree. 22 [TN] - Collected: al-Muslim (2674), Kitab al- 'Ilm, from the hadith of Abu Hurayrah. 23 [TN] - Collected: al-Bukhari (4210), (80/5 Fath), Kitab al-Magaazi; al-Muslim (2406), Kitab Fadaai'l al-Sahabaa. 24 [TN] - Those amongst creation who are acquainted with the objective.

An explanation of Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers xviii I have obligated myself not to mention save a sound traditiorr" from the unambiguous, selected from the authentic and distinguished books [of Prophetic traditionj.i" I have introduced the chapters with the noble Verses from the Honoured al­ Quran, adorning [the book] with what is needed from vowelization, amendment or explanation of obscure meanings [by means of] precious gems from pointers of elucidation. /' -: If I have mentioned at the end of the tradition 'Mutafiqun 'Alayhi - ~~' it denotes: Narrated by al-Bukhari and al-Muslim, I hope that if [what is contained] in the book is executed, it [provides] an indicator [for the attentive] towards virtuous deeds and actions, and [provides] an obstacle for the individual [hindering his passage], towards the [various] categories of shameful deeds, and places of destruction. I ask the brother who derives benefit from a matter contained within [this book], that he supplicates on my behalf, [including] my parents, my teachers, all those beloved to me, and the entire Muslim population. Upon Allah the Most Noble is my reliance, and to Him is my entrustment and . dependence. Sufficient unto me is Allah, and He is the Best of Disposers. There is no power or movement except by Allah the Dignified, the Wise. * * * 2S [TN] _According to the classification ofthe Ancient Scholars of hadith - it is an established hadith which is classified as sahih or Hasan 26 [TN] _ These are known as the 'Kutub al-Sitt'ah' which form the pivot of the Prophetic tradition, as al-Imam al-Nawawee (may Allah have mercy upon him) clarified in his book: AI­ Adhkaar. Consult: Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee, p.25-27, for further clarification ofthis introduction.

An explanation ofRiyadha1-Saliheen fromthe words of the Masterofthe Messengers xix J\ 'Brief'Biograyfiy ofJ\(..Imam J\(..Nawawee (may .:Affafi the Most J-figfi have mercy uyon him) The First Matter: His Name: He is known as Yahya ibn Sharaf ibn Murree' ibn Hasan ibn Hussein ibn Muhammad ibn Jumu'ah ibn Hizzaam. The Second Matter: His Agnomen'and Title: He is known as Abu Zakariyyah, however he did not have a son named Zakariyyah, for he never married. Hence, he is from amongst those 'Ulama 'a (Scholars) who were bachelors. He is entitled with the appellation: Muhyyee al­ Deen (The Reviver of the Deen), never-the-less he used to despise this title. It has been authentically narrated from him: I shall not excuse the one who ascribes the title of Muhyyee al-Deen to me. The Third Matter: His Lineage: He is from al-Hizzaamee [by descent]. His lineage is traced back to his aforementioned ancestor Hizzaam. A portion of al-Nawawee's ancestors claimed their lineage to originate from the father of the noble Companion, Hakeem ibn Hizzaam (may Allah be pleased with him). However the Shaykh stated: This is false. He is entitled al-Nawawee3 by virtue of his place of birth, he adhered to the Madhab ofImam al-Shaafi'ee, and his place ofresidence was Damascus. I ~-; _ It has been vowelized in this manner by the majority of Scholars. al-Suyooti mentioned: The [letter] meem carries a dammah and the ra 'a carries a kasrah, in the manner that I have observed it vowelized by his handwriting, (al-Minhaaj al-Sawaa fee Tarjamah aI-Imam al­ Nawawee, (AI lQ)). al-Suyooti differed with al-Zubaydee, who vowelized [the name]: The letter meem carries a kasrah and qasr (If), (Taj al-'Aroos, (10/379)). 2 [TN] _Consisting ofAbu or Umm followed by the name ofthe son. 3 His ascription to (($~): The capital of Julaan, in the land ofHuraan. Yaaqoot al-Hamawee vowelized the word as (I.r-J): The alif being mamdoodah (elongated), (Mu'jam al-Buldaan, (5/306)). It was vowelized in this manner by the majority of writers.

xx An explanationof Riyadh a1-Saliheen from the wordsof the Master of the Messengers The Fourth Matter: His Date ofBirth: He was born during the ten medial days ofthe month of Muharram, it is also mentioned: [His birth occurred] during the first ten days, in the year 631 H (corresponding to 1233 AD) in Nawa, in the region ofHuraan, situated on the outskirts ofDamascus. The Fifth Matter: His Development and Acquisition ofKnowledge: His father assumed the responsibility for his guardianship and education, and therefore exhorted him towards the acquisition of knowledge from an early age. [As a consequence] Imam al-Nawawee completed, approaching the age puberty, the memorization of the Quran. His voracious thirst for the acquisition of knowledge could not be quenched in Nawa, his father therefore traveled with him to Damascus in the year 649 H, when he completed his nineteenth year. Upon arrival, he was enrolled as a student in Al-Madrasah AI-Rawaaheeyah and was strengthened by it's provisions. It was here that he embarked upon his journey of discovery. He did not place his side upon the earth, for he was constantly in receipt of knowledge. Amongst The [Categories] of Knowledge That He Was Furnished With: He committed to memory the book entitled: 'al-Tanbeeh fee Furoo' al­ Shaaji 'eeyah,' authored by Abu Ishaaq al-Sheeraazee, over a period of approximately four and a half months. In addition, he memorized a quarter of'al- 'Ibaadaat' from the book entitled: 'al-Muhadhab fee al-Furoo, "during the remainder ofthe year. Furthermore, he would study twelve lessons per day comprising of explanation and commentary. These included: Two lessons from the book: al-Waseet; one lesson from the book: al-Muhadhab; one lesson from the book: al-Jama' bayna al-Saheehayn; one lesson from the book: sahih Muslim; one lesson from the book: al-Lam'i, authored by Ibn Jinnee; one lesson from the book: Islaah al­ Mantiq; one lesson concerning: al-Tasreef, one lesson concerning: Usool al­ Fiqh; one lesson concerning: Asmaa'a al-Rijaal; one lesson concerning: Usool al-Deen. .... ..'" His ascription to: (l.S!y) by deletion of the alif, and (I$iy ) by it's affirmation. It was vowelized in this manner by certain biographers, as al-Sakhaawee and others have mentioned.

xxi An explanation of Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers Imam al-Nawawee would concern himself with all topics pertinent and relevant to each lesson. Matters connected to the explanation of problematic and intricate issues, elucidation of obscure expression, precision in language, and a clarification of the uncommon. Indeed Allah the Glorious, the Exalted, blessed his time, for verily he (may Allah have mercy upon him) manifested his scholarly accomplishments in authorship, and his authorship was employed as a medium for teaching and research studies. The Sixth Matter: His Scholars: [1] His scholars in the branches of Fiqh and Usool: Ishaaq ibn Ahmad ibn 'Uthmaan al-Maghrabee [later] al-Maqdasee (d. 650 H), 'AbdurRahman ibn Nuh ibn Muhammad al-Maqdasee [later] al-Dimashqee (d. 654 H), Sallaar ibn al-Hasan al-Irbalee [later] al-Halabee [later] al-Dimashqee (d. 670 H), 'Umar ibn Bandaar ibn 'Umar al-Tafleesee al-Shaafi'ee (d. 672 H), 'AbdurRahman ibn Ibraheem ibn Diyaa' a al-Fazaaree [known as] Farkaah (d. 690 H). [2] His scholars in the field of hadith: 'AbdurRahman ibn Saalim ibn Yahya al-Anbaaree (d. 661 H), 'Abdul'Azeez ibn Muhammad ibn 'Abdul Muhsin al-Ansaaree (d. 662 H), Khaalid ibn Yusuf al-Naabulsee (d. 663 H), Ibraheem ibn 'Eesa al-Muraadee (d. 668 H), Ismaa'eel ibn Abee Ishaaq al-Tunukhee (d. 672 H), 'AbdurRahman ibn Abee 'Umar al­ Maqdasee (d. 682 H). [3] His scholars in the science of Grammar and Language: He studied under the guidance of: al-Shaykh Ahmad ibn Saalim al-Misree (d. 664), and al-'Izz al-Maalakee. The Seventh Matter: His Students: A group of 'Ulama 'a graduated from his instruction, from amongst them: Sulaymaan ibn Hilaal al-Ja'faree, Ahmad ibn Farh al-Ishbeelee, Muhammad ibn Ibraheem ibn Sa'd Allah ibn Jama'ah, 'Ala al-Deen 'Alee ibn Ibraheem [known as] Ibn al-'Attaar (he sought his companionship until he was accredited with the title 'Mukhtasar al-Nawawee'), Shams al-Deen ibn al-Naqeeb, Shams al-Deen ibn Ja'waan, in addition to numerous others.

An explanationof Riyadh a1-Saliheen from the wordsof the Masterof the Messengers xxii The Eighth Matter: His Character and Attributes: The biographers amongst the 'Companions of Knowledge' are in agreement concerning al-Nawawee's status as the 'Imaam ofAsceticism,' 4 the 'Model of Piety,' 5 the 'Exemplar in the Commandment ofGood and the Avoidance of Evil,' and the 'Counselor to the Rulers. ,6 4 [TN] _ Imam al-Nawawee alienated himself from the temptation of food, clothing and marriage, rather he found adequate compensation in the pleasures of knowledge. This may be recognized by the one who draws his attention to the fact that he transferred himself from a place of meager surroundings to the city of Damascus, a place of wealth and opulence. Furthermore, he was at that time in the years ofyouthood, a time of powerful urges. Irrespective of this, he abandoned all the pleasures and worldly desires, he opted instead to pursue an ascetic and austere existence. 5 [TN] _ His life is composed of many incidents which are indicative of his exemplary state of piety. From amongst them: He would abstain from eating the fruit grown in the orchards of Damascus. When he was questioned concerning the reason of his abstention, he responded: A significant portion ofthe land is the product ofa religious endowment. The [rightful] owners are those whom have been placed under legal guardianship (minors), thus rendering any right of disposal impermissible except under two circumstances: [a] - At the pleasure of both parties (al-Gibtah). [b] - In pursuance ofthe greater good (al-Maslaha). Business transactions are to be conducted under a share tenancy scheme. There is also a difference of opinion amongst the 'Ulama'a concerning this matter. There are those who deemed it permissible: Based upon the fulfillment ofthe two conditions, al­ Gibtah and al-Maslaha, in pursuance of conferring a benefit upon the orphan and the minor. The people do not adhere to these [conditions], save upon a portion from amongst a thousand portions of fruit, belonging to the [legitimate] owner. So how therefore can I be content? [Furthermore] Imam al-Nawawee opted to remain in Madrasah al-Rawaaheeyah in preference to others, because it was established by ofa group of businessmen. Imam al-Nawawee was contracted to receive a large salary from the institute Dar al-hadith. however he never accepted a singlefals (a small coin), rather he would collect the money and then place it with the institute's supervisor. Whenever a period ofa year would elapse, he would purchase chattel with the money collected, then proceed to donate it upon the institute, or he would use it as a means to [finance] the purchase of books, which would then be donated to [be placed amongst] the treasures of the school. Excluding these two matters he would take no portion ofhis salary. He would never accept a gift or present from any individual except if there was a need for that item, and it was donated by an individual whose state of religion was know. As a principle he would not accept save that which arrived via his parents or relations. His

xxiii An explanationof Riyadh a1-Saliheen fromthe wordsof the Masterof the Messengers The Ninth Matter: His Dedication to Teaching: mother would send him clothes to wear such as a qamees, and his father would send him food which he would eat from. The room he occupied and slept in was the one in which he was accommodated the day he arrived in Damascus and enrolled in Madrasah al-Rawaaheeyah. He harbored no desire for any material possession other than those mentioned. 6 [TN] - Imam al-Nawawee was richly endowed with the attributes ofthe scholastic admonisher and counselor, who struggled in the Path ofAllah with his tongue. He fulfilled the obligation to enjoin the good and to forbid the evil, and he was sincere in his action of doing so. He was in receipt ofneither material benefit nor personal gain, for the courageous one is the one who does not fear for the sake of Allah, the blame ofthe one who blames. He was in possession ofthe statement ofeloquence and the irrefutable evidence, both ofwhich facilitated his invitation. The people would often seek recourse to him in the event of a misfortune and during times of adversity, seeking legal rulings from him. He would respond by turning towards them and making every effort to provide a solution to their difficulties. This may be evidenced in the matter pertaining to the unlawful appropriation ofthe orchards of Shaam: When the King, the Sultan, Zhaahir Baybrus arrived in Damascus from Egypt after the conquest of the Tartars and their expulsion from the land, it was alleged to him by the Bayt al-Maal (central treasury fund) representative, that many orchards in Shaam were the property ofthe state. Hence, the King ordered that they be withheld and made inaccessible. He obligated those who claimed any form of entitlement to establish proof of ownership, and to present their documents for inspection. As a consequence, many individuals sought counsel from the Shaykh in Dar al-hadith. He therefore wrote a letter to the King which contained the following: The Muslims have experienced a form ofhardship as a result ofthe placement ofthis imposition upon their property, an injustice which is difficult to express. Furthermore, proof of ownership has been sought from them which is not obligatory upon [the owners]. Accordingly, this act of seizure is not deemed lawful by a single Scholar ofthe Muslims. Rather that which is in the hands of an individual is deemed his possession, it is beyond protestation, and does not place the legal burden of proof upon that individual. The Sultaan became enraged at the boldness demonstrated by the Shaykh, and ordered that his salary be terminated and that he be removed from the teaching position he occupied. The [administration] responded to him: Verily the Shaykh is neither in receipt of a salary nor does he occupy any position. When the Shaykh observed that his letter had no effect, he went to meet him. Upon his arrival he spoke to him in a firm and resolute manner. The Sultan desired to have the Shaykh physically punished, however Allah caused his heart to dissuade him from doing so, and the Shaykh was sheltered from him. As a consequence, the Sultan revoked his command of appropriation, and Allah delivered the people from it's evil. Consult: Nuzha al-Mutaqeen Sharh Riyadh al-Saliheen, Doctor Mustafa Sa'eed al-Khin and others, p.12-13, for additional information.

xxiv An explanation of Riyadhal-Saliheen fromthewordsof the Masterof the Messengers He instructed in several academic institutes: 'al-Madrasah al-Iqbaaliyaah,' 'al­ Fulkeeyah,' and 'al-Rukuneeyah,' affiliated to the 'School of al-Imam al­ Shaafi'ee.' He instructed as a substitute to ai-Shams Ahmad ibn Khallikaan (d. 681 H) during his inaugural curatorship. In addition, Imam al-Nawawee was appointed senior instructor in the [institute] 'Dar al-hadith al-Ashraqeeyah, ' after the death of Abu Shaamah 'AbdurRahman ibn Ismaa'eel (d. 665 H), until his own death in the year 676 H. The Tenth Matter: His Works: Imam al-Nawawee (may Allah have mercy upon him) authored works in various disciplines. His writings have been distinguished for their lucidity, fluency in composition, and delightfullness in expression. When he scrutinized an issue, he seldom omitted a matter pertinent and relevant to the discussion nor an associated benefit, save that it would be mentioned. Furthermore, when he summarized an issue he would accentuate that which would provoke wonder and amazement. [1] In relation to hadith and it's various Sciences: Sharh sahih Muslim; al-Adhkaar; al-Arba 'oon al-Nawawee; al-Ishaaraat ila Bayan al-Asmaa 'a al-Mubhamaat; al-Taqreeb; Irshaad Tulaab al-Haqaaiq ila Ma'rifah Sunan Khayr al-Khalaaiq; Sharh sahih al-Bukhari; Sharh Sunan .Abu Dawood; and Riyadh al-Saliheen min Kalaam Sayyid al-Mursileen (the text of the explanation between your hands). [2] In the field of Fiqh: Rawdhah al-Taalibeen w 'Umdah al-Mufteen, al-Majmoo' Sharh al­ Muhadhab. The Eleventh Matter: His Creed: Imam al-Nawawee (may Allah have mercy upon him) was influenced by al­ Ashaai'rah, hence it can be frequently observed in his explanation (sahih Muslim), instances where he has [incorrectly] interpreted traditions pertaining to the Attributes of Allah. Let this [matter] therefore be known.' 7 [TN]- SFiaykfi :Mufiammacf.Jt{-'Utfiaymeen was questioned"concerning:

xxv An explanation of Riyadh a1-Saliheen from the words ofthe Master ofthe Messengers (may .Jt(fafiforgive him) Question: What is your response concerning [those words] which have emanated from certain individuals in relation to their defamatory [statements] against al-Haafidh al-Nawawee and al­ Haafidh Ibn Hajar, and [their allegation] that they are from amongst Ahl al-Bid'ah (The People of Innovation). Does an error [committed] by the Scholars in al- 'Aqeedah (Creed) - even if it be a product of personal reasoning (ljtihaad) and [false] interpretation (Ta'weel) - cause the individual to become affiliated to the groups of innovation? He responded by his statement: Indeed al-Shaykh al-Haafidh [al-Nawawee] and al-Shaykh al-Haafidh [Ibn Hajar] have been recognized for a significant period of time for their truthfulness, and the immense benefit [they have conferred] upon the Islamic Ummah. [Accordingly], if they have committed a mistake by reason of performing Ta'weel to certain texts pertaining to the Attributes [of Allah], it is unnoticed by reason of their numerous qualities [of excellence] and virtuous benefits. We do not consider the [errors] which they have committed - except as [mistakes] - which have originated as a [product] of Ijtihaad (personal reasoning) and Ta'weel Sa 'aig (an acceptable form of interpretation) - albeit in their opinion ­ I beseech Allah the Most High [that their mistakes] are amongst those errors which are pardoned, and that the goodness and benefit they have performed is [counted] amongst their rewarded efforts. In addition, [I ask] that the statement of Allah is actualized upon them: " .,... £. ~CJr ..:..,.:.:~~\~ ..\1­ '1(,,; _ "---,,,.... «> ""","",--",• ." ~ / Verily righteous actions invalidate evil deeds. [Surah al-Hud : Ayah 114] We ascribe to the opinion that they are from amongst Ahl al-Sunnah w al-Jama'ah, [for] their service towards the Sunnah of the Messenger of Allah testifies to that. In addition to their devotion [to the act] ofpurifying [the Sunnah] from the defects attributed towards it, and [their] codification of what [the Sunnah] directs towards in matter pertaining to rules and regulations. Never-the-Iess, [the two Scholars] contradicted the method ofAhl al-Sunnah in relation to [the manner of performing] Ijtihaad [with reference] to the Verses and traditions concerning the Attributes, or a portion from amongst them. They erred in [this matter], and we therefore hope that Allah the Most High furnishes them with His Pardon. With reference to a mistake in [the discipline] of 'Aqeedah (Creed): If it is a mistake which contradicts the path ofthe Salaf(Predecessors) it is a deviation without variance. However, the perpetrator is not to be sentenced with deviation until the proof is established upon him. In the event that the proof has been established upon him, but he never-the-less persists upon his mistake and deviation, he is to be [deemed] an innovator (Mubtadi ') in relation to that [matter] which he has opposed the truth in. If however [the individual] is a Salafee in other matters, he is not to be ascribed with the [term] innovator unrestrictedly, nor is he to be [considered] a Salafee without exception. Rather he is

xxvi An explanationof Riyadhal-Saliheenfromthe wordsof the Masterof the Messengers There are numerous reasons why this has occurred, from amongst them: [1] He was influenced by that which he communicated from al-Qaadee 'Iyaad and al-Maazaree, amongst other commentators who had preceded him in the explanation of sahih Muslim. For these individuals were affiliated to al­ Ashaai'rah. [2] Imam al-Nawawee manifested his scholarly accomplishments in authorship, [similarly] his authorship was employed as a medium for teaching and research studies.