An Explanation Of Riyadh Al Saliheen by Muhammad ibn Salih Utliaymeen

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, Seal ofthe Prophets, and Master ofthe Messengers. He is His proof upon His entire creation. Allah the Most High sent him with the True Religion and the Straight Path. He fashioned his Vocation, I universal and absolute until the Day of Judgement. May the peace and blessings ofAllah be upon him and his family. To proceed: Verily Allah the Exalted, the Most High, sent His Messenger Muhammad (ﷺ)' with the Guidance, and revealed upon him al-Qur'an. A complete constitution for this eternal Ummah, until Allah inherits the earth and that which is upon it. He bestowed upon him the interpretation of al-Qur'an and something comparable to it, with it. For the Sunnah of the Messenger of Allah (ﷺ) is composed of statement and action, it is derived from the Book of Allah, and is indicative of its meaning. The Companions of the Messenger of Allah (ﷺ) promptly seized the Noble Book and the Purified Sunnah, safeguarding, studying and recording [the two sources of revelation]. Allah obligated Himself the task of protecting and preserving His Honoured Book. He appointed for the Prophetic tradition, those who would protect and devote their attention to it, from the time of the Messenger of Allah (ﷺ) to our time now, and until Allah inherits the earth and that which is upon it. By the providence/ ofAllah, the Sunnah ofthe Messenger ofAllah (ﷺ) has occupied the platform of patronage and concern by the Scholars in every age and land. Hence, they have completed the preservation, recording and codification [of the Sunnah] [by means of] the works of Musnad, the authentic compilations, the works of Sunan, and the Hadeeth based lexicons. From amongst those who have participated in this noble service ofthe Sunnah and it's codification is Imam Abu Zakariyyah Yahya ibn SharafAl-Nawawee Al-Dimashqee [631-676 H]. He is reckoned to be amongst the exemplary and distinguished personalities of the seventh century. He authored numerous books of great benefit in miscellaneous subjects, ubiquitously accredited with praise and eulogy for their immense value. Accordingly, the Scholars devoted themselves to their study, deriving benefit, and transmitting from them by virtue of their utility. Amongst the most ubiquitous in presence and apparent in circulation, between the Scholars' and the general populace, is the book [entitled] Riyadh al-Saliheen.

This Has Occurred for Two Reasons:

The First: By reason of what has been included in the book from the lofty Prophetic directives, impelling the purification of the soul, and providing a means of elevating it. [In addition, it includes] a powerful impetus to adorn oneself in what has been fashioned for the individual in matters pertaining to worship, thereby resulting in an acquisition of it's inherent felicity and purified affair. The content is particularly suitable for the general populace in the sphere of awakening a desire and providing a source of intimidation to embark upon the performance of virtuous deeds. Furthermore, all that a Muslim is in need of in matters pertaining to his religion, worldly affairs and the Hereafter [is contained within the book]. It is a book of instruction, unparalleled in content, pertinent to one's existence on an individual and societal platform. For it provides a complete code of conduct in these two spheres oflife in a manner uncomplicated and intelligible, capable of being understood by both the Learned and the general populace. The author compiled the book, selecting traditions from the canonical works [of Hadeeth]. For example, al-Bukhari; Abu Dawood; al-Nisai; al-Tirmidhi; Ibn Maja; in addition to other works. He restricted himself to cite not in his book save [a tradition] which was classified as authentic from the Prophetic traditions, and he certainly accomplished his objective. He did not err except in an minority of traditions, which perhaps from his perspective (may Allah have mercy upon him) were deemed authentic according to what he understood. The Second: The elevated station of erudition occupied by the compiler of Riyadh al-Saliheen amongst his peers. For he was furnished with knowledge, extensive [in quantity], and a potent understanding. [Thereby facilitating the attainment] of the objective, [in relation to] the Sunnah of the Messenger of Allah ﷺ'). Indeed the book Riyadh al-Saliheen has been distinguished by attributes particular to it in comparison to other books of the Sunnah. For it is in essence an instrument for those who admonish, a provision for those admonished, lanterns for the rightly guided, and a garden for the virtuous. As a consequence, it has occupied a lofty station amongst the Scholars, for they have dedicated themselves to it, elucidating, annotating, and studying the book in their circles of knowledge. Hence, this work (Riyadh al-Saliheen) is amongst the most ubiquitous in presence and apparent in circulation, attaining world-wide accolade. It occupies a revered station amongst the People of Knowledge and the general populace. It is sufficient to note that the general leaders of the Mosques make recourse to this book, reciting it before or after the prayer, upon those in attendance. The author introduced an unprecedented system of chapter division and mode of arrangement in his book. For he divided it into separate books, and the books into chapters. He rendered [each] book into a title for a [series] of single category traditions which have been incorporated under numerous chapters. [Thereafter], he rendered [each] chapter into a title for a group of traditions which point towards a particular matter in person. . 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 [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.