. Hence, he never found the opportunity to devote himself entirely to the

verification and revision of his work. Accordingly, he can not be deemed a steadfast devotee to al-Ashaai'rah, rather he contradicted them in numerous Issues. In addition, he avoided firm establishment upon unequivocal foundations in that which he advocated concerning these matters, rather he was hesitant and confused. Furthermore, he was amongst those whom Shaykh al-Islaam Ibn Taymiyyah (may Allah have mercy upon him) made reference to in his statement: Seldom can it be [observed] in the words ofthe contemporary authors, save that a type of error [has been committed] by reason ofthe excessive degree of confusion and doubt emanating from the people of innovation. Accordingly, [this may be evidenced] in numerous works in the [branches] of Usool al-Fiqh, Usool al-Deen, al-Fiqh, al-Zuhud, al-Tafseer, and al-hadith, for present are several statements in the great foundations [of these fields]. to be ascribed with the [term] Salafee in reference to those matters which he is in agreement with the Salaf, and innovator in those matters in which he has differed with them. [This principle] is in accordance to the statement of Ahl al-Sunnah concerning the Faasiq (wrongdoer). He is to be [deemed] a Believer in relation to what he possesses of Jmaan, and Faasiq in relation to what he [commits] ofwrongdoing. Accordingly, he is not to be ascribed the tenn without exception, nor is the absolute term to be negated [from him]. This is the equity and justice which Allah has enjoined [upon us]. [However], the innovator is [deemed] to be devoid of honor in the event that he arrives at a stage which causes him to be expelled from the Mi//ah (religion). Consult: Kitab al- 'Jim, Shaykh Muhammad ibn Salih al-'Uthaymeen, P.212-213.

xxvii An explanation ofRiyadh al-Saliheen from the words ofthe Master ofthe Messengers Statements are quoted from the miscellaneous'' works of individuals. The statements which Allah and His Messenger revealed are not to be mentioned by reason of their ignorance concerning them, not [because of] their hatred for what the Messenger was upon. [3] Imam al-Nawawee was (may Allah have mercy upon him) primarily concerned with hadith and Fiqh, he was not an [accomplished] researcher in the field of al-Asmaa'a w al-Sifaat. Hence, he was content to adhere to the opinions of those who preceded him, from amongst those whom we have mentioned. He was also influenced by the diffusion of al-Asha 'riyyah during his era and amongst the inhabitants ofhis region. The Twelfth Matter: His Death: Imam al-Nawawee journeyed to Jerusalem after residing in Damascus for a period of twenty eight years. Thereafter he returned to his home in Nawa. He became ill in the house ofhis father, and it was here that he passed away on the twenty fourth day ofRajab, in the year 676 H. He was buried there, may Allah have mercy upon him. May He furnish him with the best of rewards for his knowledge, and upon his family. In addition, may He admit him into the loftiest Paradise. The Thirteenth Matter: Independent Biographies: Numerous individuals have compiled independent biographical accounts of Imam al-Nawawee. The following works are from amongst them: [1] 'Tuhfah ai-Taalibeen fee Tarjamah ai-Imam Muhyyee ai-Deen': Ibn al­ ,Attaar. [2] 'Manhal ai- 'Adhab ai-Rawee fee Tarjamah ai-Imam ai-Nawawee': Muhammad ibn 'AbdurRahman al-Sakhaawee. [3] 'al-Minhaaj ai-Sawee fee Tarjamah ai-Imam ai-Nawawee': Jalaal al-Deen al-Suyootee. The Fourteenth Matter: Biographical Sources: [1] 'al-Bidaayah w ai-Nihaayah ': Ibn Katheer (13/278). [2] 'Tadhkirah al-Hufaazh ': al-Dhahabee (4/1470-1474). 8 [TN] - In relation to belief and methodology.

xxviii An explanation of Riyadhal-Saliheen fromthewordsof theMasterof the Messengers [3] 'al-Daaris fee Taareekh al-Mudaaris': al-Nua'ymee (1/24-25). [4] 'Duwal al-Islaam ': al-Dhahabee (2/178). [5] 'al-Sulook li Ma'rifah Duwal al-Mulook': al-Muqreezee (1/648). [6] 'Shadhraat al-Dhahab fee Akhbaar min Dhahab ': Ibn al-'Imaad al­ Hanbalee (5/354-356). [7] 'Tabaqaat al-Shaafi 'eeyah': al-Isnawee (2/476). [8] 'Tabaqaat al-Shaafi 'eeyah': Ibn Hadayah Allah (225). [9] 'Tabaqaat al-Shaaji 'eeyah al-Kubra': al-Subkee (5/165-168). [10] 'al- 'Ibr fee Khabar min Ghabar': al-Dhahabee (3/334). [11] 'Fawaat al-Wafayaat ': Muhammad ibn Shaakir al-Kutubee': (2/264/267). [12] 'Miraat al-Janaan w 'Ibarah al-Yaqzhaanfee Ma'rifah maa Yu 'tabir min Hawaadith al-Zamaan ': al-Yaafi'ee (4/182). [13] 'al-Nujoom al-Zaahirah fee Mulook Misr w al-Qaahirab ': Ibn Tugree Bardee (7/278). * * *

xxix An explanation of Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers JZl 'Brief 'Biograpliy of Sliay~1i JZl{-.'1.1tliaymeen (may .Jl{fah the Most J-fighprotect him) The First Matter: His Name and Lineage: He is known as Abu 'Abdullah, Muhammad ibn Salih ibn Muhammad ibn 'Uthaymeen al-Muqbil al-Wuhaybee al-Tameemee. The Second Matter: His Birth and Development: Shaykh Abu 'Abdullah was born in the city of 'Unayzah, one of the cities situated in the region ofQaseem, on the 27th ofthe blessed month ofRamadan in the year 1347 H. He was born amongst a family renowned for their Deen and virtuous nature. Indeed, he was placed under the tutelage of several individual family members. For instance, his maternal grandfather, Shaykh 'AbdurRahman ibn Sulaymaan Aala Daarnigh (may Allah have mercy upon him). He studied the Quran under his instruction and then committed it to memory. Shaykh 'AbdurRahman then orientated him towards the acquisition ofknowledge. He was thereafter educated in the disciplines of writing, arithmetic, and the various fields of humanities. Verily the Shaykh was furnished with intellect, righteousness, and lofty aspirations. In addition, he was blessed with an ardent devotion for the acquisition of knowledge [evidenced] by his yearning [to adhere] to the gatherings of the 'Ulama'a. Amongst the foremost ofthose Scholars was al­ Shaykh al-' Allamah al-Muffasir al-Faqeeh 'AbdurRahman ibn Naasir al-Sa'dee. He appointed two individuals from amongst his students to instruct the younger members of his gatherings. Their names were Shaykh 'Ali al-Saalihee and Shaykh Muhammad ibn'Abd-al' Aziz al-Mutawwa.' Under their tutelage, Shaykh Muhammad ibn Salih al-'Uthaymeen studied the book entitled: Mukhtasar al- 'Aqeedah al-Waasiteeyah, authored by Shaykh 'AbdurRahman ibn Naasir al-Sa' dee. He was also educated in the book entitled: Minhaaj al-Saalikeen fie al-Fiqh, also authored by Shaykh al-Sa' dee. Furthermore, he studied the works entitled: al-Aajaroomeeyah and al-Alfeeyah in the discipline of grammar and morphology. The previous paragraph depicts the fashion in which the Shaykh was educated amongst the presence ofthe 'Ulama'a.

xxx An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers The Shaykh did not undertake a journey in the quest for knowledge save to the city of Riyadh, when the Public Institutes of Knowledge were founded in the year 1372 H. He thereupon became affiliated to them. Shaykh 'AbdurRahman al-Sa'dee passed away in 'Unayzah in the year 1376 H at an age approaching sixty-nine years. Upon his death a group of Scholars were nominated to assume the Imamate in his Mosque, al-Jaami 'a al-Kabeer. Never­ the-less, they did not occupy that position save for a very short period of time. Shaykh Muhammad ibn Salih al-'Uthaymeen was then nominated for the Imamate at a time when he had assumed the station of instruction which was previously occupied by his former Shaykh. The Shaykh did not concern himself with the field of authorship until the year 1383 H, when he composed his first book entitled: Fath Rabb al-Bariyyah BiTalkhees al-Hamaweeyah. This work was an abridgment of a book authored by Shaykh al-Islaam ibn Taymiyyah entitled: al-Hamaweeyahfee al- 'Aqeedah. The Shaykh exploited his residency in Riyadh by studying under the guidance of Shaykh 'Abd-al'Aziz bin Baaz. He received instruction from the book entitled: sahih al-Bukhari, in addition to several treatises authored by Shaykh al-Islaam ibn Taymiyyah, and certain works concerning the science of Fiqh. He was presented with an opportunity to assume a position in the judiciary by Shaykh Muhammad ibn Ibraheem Ala Shaykh (may Allah have mercy upon him), the [former] Muftee ofthe Kingdom of Saudi Arabia. He insisted that His Eminence ought to assume this responsibility, indeed he published his decision that the Shaykh be designated the position of 'President ofthe Sharee 'ah Court' situated in the city of Ahsa'a. Never-the-less Shaykh al-'Uthaymeen requested an exemption from this designation. It was after a series of requests and personal communiques, that Shaykh Muhammad accepted his refusal to assume a position in the judiciary. The Third Matter: His Scholars: Shaykh Abu 'Abdullah acquired benefit in his pursuit of knowledge from numerous Scholars, from amongst them: [1] Shaykh 'AbdurRahman ibn Naasir al-Sa'dee, died in the year 1376 H. The renowned Qur'anic commentator, who authored the eminent Tafseer entitled: Tayseer al-Kareem al-Rahman fee Tafseer Kalaam al-Manaan, consisting of eight volumes.

xxxi An explanation ofRiyadhal-Saliheen fromthe wordsof the Masterof the Messengers [2] Shaykh 'Abd-al'Aziz ibn 'Abdullah ibn Baaz, the 'General Mufti ofthe Kingdom of Saudi Arabia,' and 'President of the Senior Body of Scholars.' [3] Shaykh Muhammad al-Ameen ibn Muhammad al-Mukhtaar al-Juknee al­ Shanqeetee, died in the year 1393 H. The Qura'nic commentator and linguistic, author of the acclaimed, renowned commentary entitled: Adhwa 'a al-Bayanfee Iydhaah al-Qur'anhi aI-Quran. [4] Shaykh 'Ali ibn Hamid al-Saalihee, whose life has not ceased to continue, may Allah extend it further and beautify his actions. [5] Shaykh Muhammad ibn 'Abd-al'Aziz al-Mutawwa,' may Allah have mercy upon him. [6] Shaykh 'AbdurRahman ibn 'Ali ibn 'Awdaan, may Allah have mercy upon him. [7] Shaykh 'AbdurRahman ibn Sulaymaan Aala Damigh, may Allah have mercy upon him, the maternal grandfather ofthe Shaykh. The Fourth Matter: His Students: It is not possible to enumerate the sum total of students who are studying under the Shaykh. This is so by virtue ofthe excessive congestion observed during his gatherings, this has been particularly evident in recent years, for in excess of five hundred students of various abilities are in attendance during particular lessons. A collection of his prominent students have been listed in an independent biographical account present in the periodical entitled: Majjalah al-Hikmah, issue 2. Recourse to the periodical is therefore advised in order to obtain a comprehensive list. The Fifth Matter: His Methodology in Knowledge: The Shaykh (may Allah protect him) has clarified his methodology, for he has publicly elucidated it on numerous occasions. He has adhered to the path which was traversed by his Shaykh, al-' Allamah 'AbdurRahman ibn Naasir al-Sa'dee. Shaykh 'Uthaymeen said: I was influenced to a considerable degree by my Shaykh, 'AbdurRahman al-Sa'dee, in relation to the principles of instruction, the exposition of knowledge, and his method of facilitating student cognizance

xxxii An explanationof Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers by means of examples and pointers of elucidation. In addition, I was impressed and touched by virtue of his noble manners and ettiquettes. For Shaykh 'AbdurRahman (may Allah have mercy upon him) possessed an exemplary standard of conduct, in addition to a significant degree of knowledge and actions pertaining to worship. He would joke amongst the youngsters and laugh amongst the elders, for he was the most noble I have observed in conduct. The methodology traversed by Shaykh 'AbdurRahman al-Sa'dee was one which had departed from the methodology pursued by the 'Ulama 'a ofthe Arabian Peninsula - 'Ulama'a of Najd - their commonality, or the greater portion of them. This is evident by reason oftheir dependence upon the Hanbali Madhab . in the secondary matters connected to Fiqh related rules and regulations. In addition, their reliance upon the book entitled: Zaad al-Mustanqi,' concerning the Fiqh of Imam Ahmad ibn Hanbal. Accordingly, Shaykh al-' Allamah 'AbdurRahman al-Sa'dee was well known for his departure from the Hanbali Madhab, and his refusal to unconditionally ascribe to numerous issues founded upon it. The methodology adhered to by Shaykh al-Sa'dee is primarily composed of the adoption of the opinions of Shaykh al-Islaam ibn Taymiyyah and his pupil Ibn al-Qayyim. For he granted them preference over the opinions of the Hanbali Madhab. Hence, he did not rigidly confine himself to a particular Madhab, rather his allegiance was towards the truth. This attribute which was ingrained within him was then transferred to his pupil, Muhammad al-Salih al­ 'Uthaymeen. The Sixth Matter: The Mode ofEducation with the Shaykh: The path of education adhered to by the Shaykh, the one traversed upon, the methodology adopted by him from the moment of his appointment to instruct in al-Jaami 'a al-Kabeer, proceeding his Shaykh, for a period in excess of thirty­ five years, is to be found in a particular mode. For it is founded upon the considerable emphasis the Shaykh attaches to the memorization of texts. He demands that the student engages in the act of memorization in each lesson and then personally verifies this process. Indeed the Shaykh censures the one who attends his lesson and neglects the aspect of memorization. Verily, many individuals have committed to memory numerous texts, both dispersed and systemized in nature, under the instruction of the Shaykh.

xxxiii An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers The Seventh Matter: His Knowledge BasedAuthorship: It has been mentioned that his knowledge based authorship is equal to fifty-five works. The majority of which consist of small treaties. For a comprehensive account of those works the reader is advised to consult the periodical Majjalah al-Hikmah, issue 2. This issue includes an extended biographical account of the Shaykh (may Allah protect him), consisting ofthirty pages in length. This is what has been deemed feasible to mention and to include in a biographical account of the Shaykh, by reason of brevity, in relation to his authorship and recording of material. I ask Allah to extend his life, to beautify his actions, and to cause him to be a source of benefit to this Ummah. Indeed He is the One Who is close in proximity and responds to the invocation. Verily all Praise is due to Allah, Lord of the Universe.' * * * 9 [TN] _ Founded upon the biographical account composed by Waleed aI-Hussein, student of Shaykh al-'Uthaymeen. For further information consult: Sharh a/- 'Aqeedah al-Waasiteeyah, Shaykh al-'Uthaymeen, p. 9-15.

r~~~~~~~~~~~~~~~~~~~ i __ I ) ~ J i