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Bilad Al Sham Media

Presents: (3)

“Notes on al-Usul al-Thalatha”

Of Sheikhul Islam Muhammad bin Abdul Wahhab Rahimahullah

First chapter:

The first introduction

21 September 2013

Compiled by: Abu Dujanah Al Maaldifi

Every Muslim has the right to use our publications with two conditions. Firstly, no alteration should be brought to the document. Secondly, it should be referred back to Bilad al Sham Media

www.biladalsham.wordpress.com

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This is a brief compilation of notes on al-Usul al-Thalatha (the three fundamental principles) of Sheikh al-

Islam Muhammad bin Abdul Wahhab Rahimahullah.

The manner of this document would be mostly in short points which are easy to understand and will be

published chapter by chapter on Bilad Al Sham Media Insha Allah.

The Risalat of Sheikhul Islam consists of five parts. They are three introductions, a main text, and an

ending.

The three introductions:

”اعلم رمحك اهلل أنه جيب علينا تعلم أربع مسائل“ (1

Meaning: “Know – May Allah have mercy on you – that it is Wajib upon us to learn four

matters……”

”اعلم رمحك اهلل أنه جيب على كل مسلم ومسلمة تعلم هذه املسائل الثالث والعمل هبن“ (2

Meaning: “Know – May Allah have mercy on you – that it is Wajib upon every Muslim man and

woman to learn the following three matters and act upon them…….”

3) “ خملصا له الديناعلم أرشدك اهلل لطاعته أن احلنيفية ملة إبراهيم أن تعبد اهلل وحده ”

Meaning: “Know – May Allah guide you to His obedience – that al-Haneefiyya Millat Ibrahim is

to worship Allah alone, making the worship sincere to him.……”

The main text is the Usul al Thalatha which starts with “فإذا قيل لك ماألصول الثالثة” Meaning: “If it is

said to you ‘what is the Usul al Thalatha (three matters)…...’” And these three matters are Maurifat 1

of the Rabb, His Religion and His Prophet Muhammad sallallahu alayhi wasallam.

And the ending is about resurrection, Kufr bil-taghut, the heads of the Tawaghit. 2

Text of the treatise: (The First Introduction)

بسم اهلل الرمحن الرحيم

:اعلم رمحك اهلل أنه جيب علينا تعلم أربع مسائل

1 Literal translation of Maurifat is awareness

2 Tawaghit: Plural of Taghut

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الصرب على األذى : الرابعة. الدعوة إليه: الثالثة. العمل به: الثانية. العلم وهو معرفة اهلل ومعرفة نبيه ومعرفة دين اإلسالم باألدلة: األوىلنسان لف ي خسر * والعصر * لرحيمبسم اهلل الرمحن ا: والدليل قوله تعاىل. فيه ات وت واصوا ب احلق إ ل الذ ين آمنوا* إ ن اإل لوا الصاحل وعم

* وت واصوا ب الصرب

لو ما أنزل اهلل حجة على خلقه إل هذه سورة لكفتهم: قال الشافعي رمحه اهلل تعاىل

فبدأ " ل إ له إ ل الله واست غف ر ل ذنب ك فاعلم أنه : "والدليل قوله تعاىل. العلم قبل القول والعمل: باب : وقال البخاري رمحه اهلل تعاىل بالعلم قبل القول والعمل

Translation:

In the name of Allah al-Rahman al-Raheem

Know – may Allah have mercy on you – that it is Wajib upon us to learn four matters:

1) Al-Ilm (Knowledge) which is Maurifat of Allah, Maurifat of His Prophet and Deen al-Islam based

upon evidences.

2) Al-Amal (action) upon it.

3) Al-Dawah (preaching) it.

4) Al-Sabr (patience) in face of the difficulties faced due to it.

The evidence is the words of Allah:

نسان لف ي خسر * والعصر * بسم اهلل الرمحن الرحيم ات وت واصوا ب احلق وت واصوا ب الصرب * إ ن اإل لوا الصاحل إ ل الذ ين آمنوا وعم

Meaning: “By time, Indeed, mankind is in loss, Except for those who have Iman (believed) and done

righteous deeds and advised each other to truth and advised each other to patience.”

Al-Shafi’ee Rahimahullah said: “Had Allah not send down any Hujjah upon the creation except this

Surah, it would have sufficed them.”

And al-Bukhari Rahimahullah said: “Chapter: al-Ilm (knowledge) precedes words and actions.” And the

evidence is the statement of Allah:

فاعلم أنه ل إ له إ ل الله واست غف ر ل ذنب ك

Meaning: “So know,3 [O Muhammad], that there is no deity except Allah and ask forgiveness for your

sin”

So He started with knowledge before words and actions. [End of the first introduction]

3 This is the Shahid here. The command in the ayah “ علمفا ” is to seek Ilm (knowledge.) (Eng: “know!”)

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Commentary:

The Author Rahimahullah mentioned the Basmalat: "سم اهلل الرمحن الرحيمب" at the start of his Risalat. The

translation is: “In the name of Allah, al-Rahman al-Raheem.”

The evidence for mentioning the Basmalat at the beginning of letters, speeches etc is:

1) The Quran begins with the Basmalat, so in this is a following of the Quran.

2) The Prophet sallallahu alayhi wasallam began his letters with the Basmalat 4and also Prophet

Sulayman alayhissalam began his letter to the Queen of Saba’a with Basmalat. Read:

يم إ نه م ن سليمان وإ نه ب سم الله الرمحن الرح

Meaning: “Indeed, it is from Solomon, and indeed, it reads: 'In the name of Allah, al-Rahman al-Raheem”

As for the narrations such as:

"ل أمر ذي بال ل يبدأ فيه ببسم اهلل فهو أبرتك"

Meaning: “Every important matter that does not start with Bismillah, then it is cut off (from Barakat)”

Then most of the scholars have graded them Da’eef. Among them Sheikh al-Albani Rahimahullah and al-

Hafiz Sulayman al Alwan (May Allah keep him safe from the Saudi Tawaghit).

However others saw it fit to use these Ahadith in their books and among them Imam al-Nawawi and

others.

These Ahadith being Da’eef mean that the legislation of mentioning the Basmalat at the start of letters,

speeches etc are proven from the Sunnah Fiuliyya and not Qawliyya. (It is proven from the actions of the

Prophet, and not from a statement of him commanding them.)

Also it is legislated to praise Allah or recite a portion of the Quran at the start of letters or speeches. This

is proven from what was narrated Sahih by Imam Muslim that the Prophet Sallallahu alayhi wasallam

that if he delivered a Khutba, would praise Allah. And it was narrated likewise in Sahih Muslim that the

Prophet delivered a Khutba to a group who came from Mudirr and he started the address with some

Aayaat of the Quran. So one may recite some Aayaat of the Quran at the beginning or he may praise

Allah at the beginning of his letter or speech etc.

As for "سم اهللب" Bismillah, it means ‘in the name of Allah.’ The intended meaning is ‘In the name of Allah, I

write…’

In the Arabic language this means that it is only in His name this is written, and not in the name of

anyone else alongside Him. And by this, Barakat and Help are sought from Allah for the action.

4 Narrated in Sahih Bukhari and Sahih Muslim

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As for "لرمحن الرحيما" al-Rahman al-Raheem, then it is derived from the word " محةر" Rahmat meaning

Mercy. So what is the difference between the two?

Al-Rahman is the one who is characterized with the Sifat of vast Rahmat which encompasses all things.

No one else can be described or called by this name. Eg: It is not allowed to say “Zaid is Rahman”

Al Raheem is the One whose Rahmat reaches whom He wills from His slaves. So the first one has to do

with Sifat and the second one is to do with His Fi’ul (actions). This name can be used for other than

Allah. Eg: It is allowed to be said “Zaid is Raheem”. And the Prophet sallallahu alayhi wasallam was

described with this name.

كم عز يز عليه ما عن تم حر يص عليكم يم لقد جاءكم رسول من أنفس ن ني رءوف رح ب المؤم

Meaning: “There has certainly come to you a Messenger from among yourselves. Grievous to him is what

you suffer; [he is] concerned over you and to the believers is kind and Raheem.”

End of the notes on Basmalat. Now we begin with the word "علما" Meaning: “Know!” This is a command

to seek knowledge and this shows the importance the Sheikh gave to knowledge. The Quran was also

first revealed "قرأا" Meaning: “Read” which is also an inciting and urging to attain knowledge and learn.

Similarly Allah ordered "اعلمف" Meaning: “so know!” And this was revealed in Medina which means the

command here is to attain knowledge after knowledge.

The Sheikh is addressing the student of knowledge, but that which is coming in the Risalat contains that

which are fard on every single Mukallaf 5even the Jinn, as Allah said:

نس إ ل ل ي عبدون وما خلقت ال ن واإل

Meaning: “And I did not create the jinn and mankind except to worship Me.”

Even the disbelievers as they would be questioned about:

ول نك نطع م الم سك ني * قالوا ل نك م ن المصلني * ما سلككم ف سقر

Meaning: “[And asking them], "What put you into Saqar?" They will say, "We were not of those who

prayed, nor did we used to feed the poor.”

And:

رة هم كاف رون * وويل للمشر ك ني الذ ين ل ي ؤتون الزكاة وهم ب الخ

5 Mukallaf is the Baligh and Aaqil (Mature and sane) (see Usul min Ilmil Usul of Sheikh Uthaymin Rahimahullah)

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Meaning: “And woe to the Mushrikun- Those who do not give zakat, and in the Hereafter they are

disbelievers.”

So the disbelievers would be questioned about the Usul6 of the Deen as well as the Furu’7. 8 Hence they

would be punished for being disbelievers and they would be punished for leaving the other obligations

which are not valid except with Islam, such as praying, fasting, zakat etc.

Among the other benefits of the word is that it grabs the attention of the reader and makes him alert

and ready to understand what the Sheikh is going to give him of knowledge. In addition to that, it directs

attention to the importance of what is coming ahead. The Prophet sallallahu alayhi wasallam himself

used the same techniques while teaching. For example he said to Ibn Abbas:

"كقد كتبه اهلل ل أن ينفعوك بشيء ل ينفعوك إل بشيئ على جتمعتو ااعلم أن األمة لو "

Meaning: “And know that even if the entire nation gathers to benefit you with something, they will not

benefit you with anything except that which Allah has already written for you.” Sunan al-Tirimizi and

graded Sahih by al-Albani.

And also his statement:

"؟الكبائرأل أنبئكم بأكرب "

Meaning: “Shall I not inform you of the biggest of the Kabair?”

Here there is the grabbing of attention from the listener. And there are other examples to this.

So in summary, the word "علما" “Know!” is a command to seek knowledge and the benefits it achieves is

that it grabs the attention of the reader and makes him attentive to the knowledge which is coming

ahead and also it hints to the importance of the content of the text.

So now we begin with the word " محك اهللر" Meaning: “Allah had mercy on you” as a khabar.9 But the

intended meaning is a form of Dua: “May Allah have mercy on you.” And this is common in the Arabic

language and there is nothing wrong with it.

This is a dua from the teacher to the student and this is how the basis of the relation between the two is

supposed to be. And bringing the word Rahmat (Mercy) next to the command to seek knowledge shows

the deep understanding of the Sheikh that the basis of the knowledge is Rahmat and its result is Rahmat

in this world and its goal is Rahmat in the Hereafter. And the Sheikh understood that this knowledge

6 The Usul are the fundamentals which others are based upon.

7 The Furu’ are the secondary matters which are based upon the primary fundamental matters (Usul).

8 If the Usul are the roots of a tree, the Furu’ are the branches.

9 Khabar means news.

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cannot be taught except with Rahmat and Lutf 10between the teacher and the student. And the evidence

for this is:

هم واست غف ر لم وشاو رهم ف األمر ولو كنت فظا غل يظ القلب لنفضوا م ن حول ك فب ما رمحة من الله ل نت لم فاعف عن

Meaning: “So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been

rude [in speech] and harsh in heart, they would have broken away from about you. So pardon them and

ask forgiveness for them and consult them in the matter.”

And also:

هم و ن ل تاد لوا أهل الك تاب إ ل ب الت ه ي أحسن إ ل الذ ين ظلموا م

Meaning: “And do not argue with the People of the Scripture except in a way that is better, except for

those who do wrong among them”

This is regarding those who seek the truth and not turn away from it. As for those who show pride and

do not want the truth, they are dealt with in the way they deserve. The Ayah makes this clear and the

scholars have spoken about this in their books.

"محك اهللر " “May Allah have mercy on you” here means May Allah forgive you for your past sins and

safeguard you from sins and support you in goodness in the future. When the word Rahmat and

Maghfirat are mentioned in the same context, Rahmat means safeguarding from sins and support and

goodness in the future and Maghfirat means forgiveness for the past sins. But when Rahmat alone is

mentioned (as in this case) it includes that which was done in the past and also being safeguarded from

sins in the future.

Now we begin with the words of the Sheikh: "نه جيب علينا تعلم أربع مسائلأ" Meaning: “It is Wajib upon us to

learn four matters.”

What is the meaning of Wajib? Many of the scholars said: “Wajib is that which no one is excused to

leave. And according to the Usulis, Wajib is that which its doer will be rewarded and the one who leaves

it will be punished.” Sheikh Ali al Khudhayr (May Allah free him from the Saudi prison) said in his sharh

of the book that saying “the one who leaves it is deserving of being punished” is better than saying “the

one who leaves it will be punished.” The reason according to the Sheikh is that according to Ahlus-

sunnah, the one who sins is under the Mashee’ah 11 of Allah. If He wills, He will punish him, if He wills,

He will forgive him. The Sheikh further explains that the promise of punishment is thaabith

(established/proven) upon him, but the action of punishment is under the Mashee’ah. And the Sheikh

excludes from this, Shirk, whose doer must repent inorder to be forgiven.

10

Lutf means softness and lightness. 11

Mashee’ah of Allah means the will of Allah. If He wills He will punish them, if He wills He will forgive them. So the issue is under His will.

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And know that from Wajib there is that which is a Rukn. This is a Wajib within or inside the essence of

the worship. Such as Sujud in prayer. The prayer is not valid except with Sujud and Sujud is within the

prayer.

And from Wajib there is that which is a Shar’th. This is outside the essence of the worship. For example

Taharat (purification) for Prayer. The prayer is not valid except with it and it is outside the prayer.

Here we end with the notes on "بجي"

The Sheikh’s words "جيب علينا" Meaning: “Wajib upon us” means that this Wajib is Ayni. Meaning it is

Wajib upon every single Mukallaf. So it is clear that Sheikhul Islam Muhammad bin Abdul Wahhab is

saying that the four upcoming matters are Wajib upon us and no one is excused be he a free man or a

slave, a man or a woman. Even the Jinn and disbelievers are addressed in the Usul and Furu’ of the

Shariah as was made clear before. No Mukallaf is excused. So what is coming in the book “al Usul al

Thalatha” is issues which are obligatory on every single Mukallaf and for this reason, effort should be

put into studying these important matters.

So in summary, the Sheikh has said that there are four matters which are Wajib upon every single

Mukallaf to learn about. And that this knowledge is Fard Ayn and not a Fard Kifayah. 12

Here we start with the first Wajib from the four Wajibaat 13 which is:

"لعلم وهو معرفة اهلل ومعرفة نبيه ومعرفة دين اإلسالم باألدلةا"

Meaning: “Knowledge. Which is the Maurifat of Allah, the Maurifat of His Messenger and the Islamic

Religion based upon evidences.”

The word "العلم" meaning: “knowledge” means Shar’ee knowledge. Keep this in mind, when the word

knowledge is mentioned in the Quran or Hadith, it means Shar’ee knowledge unless there is another

evidence which suggests another form of knowledge.14 So from knowledge there is the Shar’ee

knowledge and the Qayr Shar’ee knowledge which is everything other than the Shar’ee knowledge.

Keep this in mind in a time as ours where the ikhwanis and modernists have taken the Shar’ee texts

which praise Islamic knowledge and used them on worldly knowledge itlaq.

And know that every knowledge other than the Shar’ee knowledge is not praiseworthy. This is clear

from the Sahih Hadith narrated in Sahih al-Bukhari where the Prophet sallallahu alayhi wasallam found

the people artificially inseminating the crops and he said (translated) “there is no need for you to do

12

Fard Ayn means those obligations which it is obligated upon every single Mukallaf to carry out. Fard Kifayah means those obligations whose obligation drops when a group carries it out. So the other group is relieved off sin. But if the required amount does not carry it out, then everyone turn out sinful. 13

Wajibaat is the plural of Wajib. 14

This has been stated by various scholars.

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this” and the crops failed. So he said (translated) “You know more about your worldly affairs”.15 If the

worldly knowledge was praiseworthy, he would have known it better.

So the worldly knowledge is Mubah. 16 The one who does not acquire it will not be questioned about it.

But if he gains it for the sake of Allah, to benefit Islam and the Muslims, such as knowledge of weaponry

for Jihad, knowledge of Medicine etc, then he will be rewarded. Infact, this is Fard Kifayah according to

the scholars.

As for the Shar’ee knowledge, there is that which is Fard Ayn and that which is Fard Kifayah. The

knowledge that which is Fard Ayn is the knowledge of everything which Allah commanded him and

forbidden him from. This form of knowledge is Wajib upon every person as the scholars have stated.

Because "وسائل لا أحكام املقاصدال" meaning: “the means have the same hukm as the objective.” Meaning

that if such and such is Wajib, the means to it are also Wajib. Since a Wajib is not attained except with

knowledge of the matter, then attaining the knowledge of this matter becomes Wajib. Example: Tawhid,

prayer etc. So it becomes Wajib to seek knowledge of the Tawhid, prayer, its conditions, nullifiers etc.

The Shar’ee knowledge that which is Fard Kifayah is those other than the above. Such as the knowledge

of the chains of narration in Hadith etc. This knowledge is Wajib, but it is not Wajib upon every Mukallaf

to learn about. As long as a group establishes the obligation, the burden falls from the rest.

As for the virtues of seeking knowledge, then know that it is from the highest forms of worship for the

one who seeks by it the face of Allah. And enough for evidence is the Ayat of Quran which mentions the

people of knowledge right after mentioning Allah and His Angels.

وأولو الع لم شه د الله أنه ل إ له إ ل هو والمالئ كة

Meaning: “Allah bears witness that there is no deity except Him, and [so do] the angels and those of

knowledge”

Had there been any people greater, they would have been mentioned there. And Allah said:

نكم والذ ين أوتوا الع لم درجات ي رفع الله الذ ين آمنوا م

Meaning: “Allah will raise those who have believed among you and those who were given knowledge, by

degrees.”

And the Prophet sallallahu alayhi wasallam said:

العلماء ورثة األنبياء

15

Refer this to Kitabul Ilm of Sheikh Ibn Uthaymin Rahimahullah 16

Mubah means those acts which are not commanded, nor forbidden. Such acts which the Shariah is silent about are forgiven and Mubah.

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Meaning: “The Scholars are the inheritors of the Prophets” Abu Daud, Tirimizi, Ibn Majah and others. And

Albani graded it Sahih

And:

طريقا إىل النة قا يلتمس فيه علما سهل اهلل لهمن سلك طري

Meaning: “He who traverses a path in search of knowledge, Allah will make easy for him a path to

Paradise”

Now we begin with "عرفة اهللم" Meaning: “Maurifat of Allah” literarily meaning: “awareness of Allah”.

Some of the scholars have said that Ilm is the same as Maurifat but the others have said that Maurifat is

deeper than Ilm. So everyone who has Maurifat has achieved Ilm, but not everyone who achieved Ilm

has achieved Maurifat.

Know that Allah is known in two ways. That is by reflecting upon his Shar’ee Aayaat from the Quran and

Sunnah. And the second way is by reflecting upon his Kawnee Aayaat, which are his creations. And by

this, the slave understands and realizes that Allah is the Rabb (Lord) of the Heavens and the Earth and

that He maintains them and bestows on them Rizq. And this leads the slave to realize that He alone

should be worshiped with none besides Him as a partner and that He is the Hakim and the Shaari’u and

none associates with Him in legislation. And that His Shariah is the most complete of legislations and

that His Shariah is all benefits and there is no harm or unjustness in it. And all other legislations are weak

and shortcoming. And coming to this realization is a great blessing which Allah bestows upon whom He

wills from His slaves, and no one knows its sweetness except those who tasted it. So let the slave of

Allah isolate himself from the people for a portion of his day and spend it in the remembrance of His

Lord the Most High. Let him ponder upon His Names and Characteristics which are proven from the

Quran and Sahih Sunnah. And let him ponder upon His Oneness in being worshipped and His greatness

and mightiness. And know that the Aql (mind) follows the Naql (narrated texts of the Shariah) and not

the other way round. So know, none of these issues of Aqida should be based upon the Aql. But rather it

should be based upon the Naql and the Aql follows it.

As for the words "عرفة نبيهم" Meaning: “Maurifat of His Prophet”.

He is Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abd Manaf and is the intermediate

between us and Allah in Tabligh (conveying) of the Risalat. But He is never an intermediate between us

and Allah in worship or seeking help. It is Wajib upon every Mukallaf to learn about him and His life.

It is Wajib upon us to accept the Shariah He brought from Allah and associate none with him in following

him. And Allah has negated Iman from the one who does not turn to him in legislation obediently.

ه م حرجا م ن هم ث ل جي دوا ف أنفس تسل يماا قضيت ويسلموا فال وربك ل ي ؤم نون حت يكموك ف يما شجر ب ي

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Meaning: “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge

concerning that over which they dispute among themselves and then find within themselves no

discomfort from what you have judged and submit in [full, willing] submission.”

So let every Muslim learn about the Prophet sallallahu alayhi wasallam and follow him and not follow

the opinion of anyone else who contradicts him whoever he may be.

And know that the one who mocks the Prophet is to be killed according to the Quran and Sahih Sunnah.

And know that this punishment is the only way of deterring such people from mocking him as Allah has

made clear for us:

إ ن هم ل أيان لم لعلهم ينت هون مة الكفر وإ ن نكثوا أيان هم من ب عد عهد ه م وطعنوا ف د ين كم ف قات لوا أئ

Meaning: “And if they break their oaths after their treaty and criticize your religion, then fight the leaders

of disbelief, for indeed, their oaths are nothing to them; [fight them that] they might stop from doing

such things.”

So the way to deal with the people who mock him through cartoons, movies, blogs etc, the governments

and police forces that protect such people, the parliament members who pass laws in their defense and

in allowing such “expressions” and other such people is to fight them and slaughter them with a terrible

slaughter. And the ayah makes clear that such people have no covenant of security even if they had it

once before. And the ayah also proves that such people are Imams of Kufr. If it is said that the Prophet

sallallahu alayhi wasallam did not kill certain people who mocked him, then the scholars have replied

that the authority to forgive is only for the Prophet himself. And after his death, none can claim this

authority for himself so the punishment of death remains upon the mocker. And it was narrated from

Abu Bakr radiallahu anhu that he said: "احلدود ليس يشبهد األنبياء ح" Meaning: “The hadd of the Prophets does

not resemble the other hudud.” And the scholars say that this means that the one who mocks the

Prophet sallallahu alayhi wasallam cannot be forgiven. Whoever wishes more details on this matter shall

refer to the incident of Ka’b bin al-Ashraf and the book “al-Sarim al Maslul alaa Shaathim al-Rasul” of

Sheikhul Islam Ibn Thaymiyya Rahimahullah.

As for the words "رفة دين اإلسالم باألدلةمع" they mean: “Maurifat of the Deen al-Islam based upon the

evidences”

Islam in its general meaning means submission and obedience to Allah alone and disavowal from Shirk

and its people. In this sense, all the Prophets and those who believed them were Muslims upon Islam.

Islam in its specific meaning means the Shariah which Allah sent down to the Prophet sallallahu alayhi

wasallam. Meaning the people of other religions, if they did not believe in the last messenger, they

become disbelievers. So whoever who does not submit to the Shariah of Allah is a Kafir disbeliever.

Included among them are the Jews and Christians, Buddhists, Democrats, Liberalists, Communists and

anyone who does not submit to the Shariah of Islam alone.

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The word "األدلةب" meaning: “based upon evidences.” Evidence is that what leads to the objective.

The question which arises here is that does the Iman of the Jahil (ignorant) blind follower in Aqida count

as Sahih or not? Or does it necessarily require that he know the Daleel. There is a difference of opinion

amongst the scholars regarding this. The correct seems to be that it is Sahih as Allah said:

فاسألوا أهل الذكر إ ن كنتم ل ت علمون

Meaning: “So ask the people of knowledge if you do not know.”

And the context of the Ayah is about proving the Prophethood of the Prophet sallallahu alayhi

wasallam. So this is from the Usul of the Deen (meaning Aqida) and this shows that blind following is

permissible for the Jahil who does not know. This is the opinion of Ibn Qudamah, an-Nawawi, al-

Uthaymin and many others. (May Allah have mercy on them all.) 17

Another benefit the Ayat proves is that there is only a Scholar and a Jahil. There exists no third person.

The Jahil is to ask the scholar.

Here we end with the first obligation and begin with the second obligation "لعمل بها" Meaning: “acting

upon it”

So the second obligation is acting upon the Ilm which was the first obligation. The scholars have

categorized acting upon Ilm to categories. Among them:

1) Wajib. This is acting upon that which is Wajib. Such as Tawhid.

2) Mustahabb. This is acting upon that which is Mustahabb.

3) Makruh. This is acting upon that which is Makruh.

4) Haram. This is acting upon that which is Haram. Such as Shirk, Music.

Is leaving a Haram act considered a good Amal (action)? If it was left for the sake of Allah, example he

stays away from the means which lead to zina. This is considered a good Amal. But if he leaves it due to

inability, this is not regarded as a good Amal. So it depends on the intention. If the Haram was left with a

good intention, this is regarded as a good Amal. As Allah said:

ات قوا الله وذروا ما بق ي م ن الربا إ ن كنتم مؤم ن ني

Meaning: “fear Allah and give up what remains of Riba (interest), if you should be believers.” 18

As for the benefits achieved by acting upon Ilm, then know that this increases the person in Ilm and

guidance and this is from the greatest of achievements. Allah said:

17

Refer to Sheikh Ali al Khudhayr’s sharh of the book and Sheikh al-Uthaymin’s Usul min Ilm al-Usul. 18

Refer to Sheikh Ali al Khudhayr’s sharh of the book.

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لئ ن شكرت ألز يدنكم

Meaning: “If you are grateful, I will surely increase you [in favor]”

Doing what Allah ordered and leaving what he forbade is the way of showing gratitude to him. And

acting upon knowledge is a command from Allah and abandoning acting upon knowledge was forbidden

from Him. So the one who acts upon his Knowledge has showed gratitude to Allah for the knowledge

and the Ayah proves that this means Allah will increase him in knowledge. And Allah said:

والذ ين اهتدوا زادهم هدى وآتاهم ت قواهم

Meaning: “And those who are guided - He increases them in guidance and gives them their

righteousness.”

So this proves that the one who acts upon his knowledge will be increased in knowledge and guidance.

And Allah said:

والذ ين جاهدوا ف ينا لن هد ي ن هم سب لنا

Meaning: “And those who strive hard in our cause, we will surely guide them to our paths”

This also proves that the one who acts upon what he knows of Ilm, Allah will teach him what he did not

know.

O dear reader, know that abandoning acting upon knowledge is a Hujjah against you and you will be

amongst those deserving of punishment even before the idol worshipers as is known from Hadith.

This is because the objective of knowledge is to act upon it. Without action, knowledge is like a tree

without fruits as the Salaf said. And for this reason, the Prophet sallallahu alayhi wasallam sought refuge

from knowledge which is not acted upon. He used to seek refuge saying:

"للهم إين أعوذ بك من علم ل ينفعا"

Meaning: “O Allah, verily I seek refuge from you from knowledge which does not benefit.”

And know that action without knowledge is harm and exhaustion upon the doer as it will not be

accepted. The Prophet sallallahu alayhi wasallam said:

"من عمل عمال ليس عليه أمرنا فهو رد"

Meaning: “Whoever does an action which is not according to our command, will have it rejected.”

It is impossible to do anything according to the Shariah unless the doer has knowledge of the Shariah. So

action without knowledge will have the action rejected.

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And know O reader that knowledge without action is the path of the Jews whom Allah described in His

statement:

غي المغضوب عليه م

Meaning: “not of those who have earned [Your] anger”

And action without knowledge is the path of the Christians whom Allah described in His statement:

ول الضالني

Meaning: “nor of those who are astray.”

And we recite this everyday in our Salaat. So pay attention, the evil scholars of this Ummah who have

abandoned acting upon their knowledge such as in regards to Kufr in Taghut and Jihad have a

resemblance to the Jews. And the ignorant worshippers of this Ummah, who do not have an idea of

what the Sunnah is, yet claim to be upon it, have a resemblance to the Christians. So upon the

Muwahhid on the Sunnah is to learn the Deen of Allah and act upon the knowledge which Allah

bestowed on him. He should never forget that action should be upon the Sunnah and he should not

interpret the Deen solely upon Ghayra 19 which many have fallen into.

Such as the Khawarij who based their Deen on Ghayra and not on knowledge. So they did not

understand the correct path.

As for those who have no Ghayra, yet have knowledge, then they are the evil scholars who fear the

Taghut more than Allah and are ready to sell the covenant of Allah for a lowly price.

So stick to issues of both the heart and Fiqh, never take one and leave the other for they are like a

handle and petrol of a vehicle. Without the handle, the vehicle may run on petrol but it has no control of

the direction and is likely to crash into something. Such are the Khawarij and other deviants who loved

the Deen yet had no knowledge of the Prophetic Sunnah and His methodology. So they walked without

any guidance. As for the vehicle without petrol, but with the handle, it has a grip on the direction but it

will not run. Such are the evil scholars who abandoned acting upon their knowledge and other deviants

from the hypocrites and Zanadiqa. And this second group is worse than the first as they had knowledge

but did not act upon it. 20

So by Allah, Allah, dear readers, attain knowledge of the Shariah and act accordingly. Learn the Tawhid

of Allah and implement in your lives. Learn the acts of worship, from them Jihad and implement it in

your lives in these wicked days and time we live. So that you be from the strangest of strangers who

were promised glad tidings from the Prophet sallallahu alayhi wasallam. Let go off partisanship to

certain scholars and if you should blind follow, follow the Companions and those who followed them in

goodness.

19

This is a natural protective instinct. Such as anger when your Deen is mocked at. 20

This was stated by numerous scholars.

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The third Wajib which the Sheikh Rahimahullah mentioned is "الدعوة إليه" which means “calling others to

it” or “preaching it.”

It means calling people to the knowledge and action which was mentioned before.

This Dawah should be based upon sure knowledge as Allah said:

ذ ه سب يل ي أدعو إ ىل الله ية قل ه أنا ومن ات ب عن على بص

Meaning: “Say, "This is my way; I invite to Allah with sure knowledge, I and whosoever follows me.

(also must invite to Allah.)”

The question which arises here is whether Dawah is obligatory only on the scholars or is it obligatory on

every single person?

It is obligatory on every single person according to his knowledge. So the scholar has a greater obligation

in regards to Dawah than the ordinary man. But the ordinary man also has the obligation of Dawah

within his limits. And the text of Surah al-Asr which was mentioned before makes this clear. And also the

statement of the Prophet sallallahu alayhi wasallam:

بلغوا عن ولو آية

Meaning: “Convey from me, even if one Ayat.” Bukhari and Tirmizi

But this should strictly be kept within his limits. He should never ever speak of that which he has no

knowledge of as it is from the greatest of forbiddances which is never allowed. Allah said:

ث والب غي ب غي احلق وأن ت ها وما بطن واإل ن ش ما ظهر م ا حرم رب الفواح شر كوا ب الله ما ل ي ن زل ب ه سلطانا وأن ت قولوا على الله ما قل إ ن ل ت علمون

Meaning: “Say, "The things that my Lord has indeed forbidden are immoralities- what is apparent of them

and what is concealed - and sin, and oppression without right, and that you associate with Allah that for

which He has not sent down authority, and that you say about Allah that which you do not know."”

Dawah can be given through your speech and also through your actions. Such as you show a certain

good deed inorder to teach others and guide them to it. Is this considered showing off?

It is not considered showing off as the Prophet sallallahu alayhi wasallam said on the Minbar:

فعلت هذا لتأمتوا ب

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Meaning: “I did this so that you can follow me” Bukhari and Muslim 21

Another question in this chapter is whether a person can do Dawah regarding things which he does not

act upon or must he first act upon it inorder to call people to it?

There is a difference of opinion regarding this. Some of the scholars say he must not give Dawah to that

which he does not act upon himself. And they base this on the statement of Allah:

أتأمرون الناس ب الرب وتنسون أنفسكم

Meaning: “Do you order righteousness to the people and forget yourselves”

And there are Hadiths which mention punishment for the person who gave Dawah but did not act

accordingly himself.

The other scholars reply that if people were to refrain from Dawah until acting upon it themselves, they

would never give Dawah because no one can perfectly obey the commandments and refrain from the

forbiddances. As for the Aayaat and Ahadith which were referred to above, then these scholars say that

they censure the abandoning of action by the caller but not his action of calling others and giving them

Dawah. So what needs to be kept in mind is that acting upon it and calling others to it are two

obligations. If one abandons acting and also Dawah, he has abandoned two obligations and is more

deserving of punishment than the one who gives Dawah without acting. What the Aayaat and Ahadith

mention are censuring of abandoning of actions and not a censuring of him giving Dawah according to

the opinion of the second group of scholars.

So every single Muslim must make Dawah to the Deen of Allah. He must call others to Tawhid, the

Sunnah. And in these days of widespread ignorance, let him learn Tawhid and Shirk, Iman and Kufr,

Sunnah and Bid’a and implement them in his life and call others to it. Let him start with himself and his

family and those around him. And he should pay more attention to the contemporary forms of Shirk

which are spreading such as the Shirk of legislating and Democracy which a large part of the Ummah has

become ignorant off. Let him learn these matters from trustworthy scholars such as Abu Muhammad al-

Maqdisi, Abu Qatada al-Filistini, Ali al Khudhayr and others besides them from the people of Sunnah.

And after learning and implementing them, let him explain these issues to others and call them to stay

away from these forms of Shirk and Kufr and its deviant people.

Here we end with the comments on "الدعوة إليه" meaning “Dawah to it.”

And now we begin with the fourth obligation "الصرب على األذي فيه" meaning: “patience upon the harms

faced by it.”

21

Refer to Sheikh Ali al Khudhayr’s sharh of the book

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Whoever seeks knowledge, acts by it and calls people to it, will be faced with trials and tests which he

must be patient infront of. He is faced with tests in lack of wealth in seeking knowledge and tiring in

acting and the harm of people when he calls others to it.

The caller to Allah and His Deen stand between the people and their desires so it is natural for them to

hate him and harm him. And this we understand from what Allah revealed regarding what Luqman

alayhissalam said to his son:

على ما أصابك ل ك م ن عزم األمور يا ب ن أق م الصالة وأمر ب المعروف وانه عن المنكر واصرب إ ن ذ

Meaning: “O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over

what befalls you. Indeed, these are some of the important commandments (ordered by Allah with no

exemption.).”

So upon the Muslim is to remain patient upon what befalls him and his reward is with Allah without

account.

ساب ا ي وف الصاب رون أجرهم ب غي ح إ ن

Meaning: “Only those who are patient will be given their reward full, without account.”

Here we end with the four obligatory matters and then Sheikhul Islam Muhammad bin Abdul Wahhab

mentions the evidence for the four matters.

نسان لف ي خسر * والعصر * بسم اهلل الرمحن الرحيم لوا الصاحل * إ ن اإل * ات وت واصوا ب احلق وت واصوا ب الصرب إ ل الذ ين آمنوا وعم

Meaning: “By time, Indeed, mankind is in loss, Except for those who have Iman (believed) and done

righteous deeds and advised each other to truth and advised each other to patience.”

Here in this Ayat it is made clear that all of mankind, all of them are in loss, except for those who have

the four qualities. So it is clear that attaining these four qualities is a Fard Ayn on every single Mukallaf

and none is exempted.

“Except for those who have Iman (believed)” is proof for Ilm (knowledge) because it is impossible to

have Iman in something which he has no knowledge off.

“and done righteous deeds” is proof for action upon the knowledge.

“and advised each other to truth” is proof for Dawah.

“and advised each other to patience” is proof for patience infront of the difficulties faced.

So this Surah contains proof for the obligation of the four matters mentioned by the Sheikh as all of

mankind is in loss except those who have these four qualities. And this proves the obligation of these

four matters.

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And then the Sheikh mentions the words of Imam al-Shafi’ee Rahimahullah.

"لو ما أنزل اهلل حجة على خلقه إل هذه السورة لكفتهم"

Meaning: “Had Allah not send down any Hujjah upon the creation except this Surah, it would have

sufficed them.”

He is Muhammad bin Idris al-Shafi’ee and is an Imam of one of the four famous Mazhabs.

His words mean that this Surah summarizes the correct Manhaj inorder to be saved from the Fire and

entered to Paradise, not that this Surah is enough for the entire Shariah.

And then the Sheikh mentions the words of Imam al-Bukhari Rahimahullah.

والعملفبدأ بالعلم قبل القول " فاعلم أنه ل إ له إ ل الله واست غف ر ل ذنب ك : "والدليل قوله تعاىل. العلم قبل القول والعمل: باب

Meaning: “Chapter: al-Ilm (knowledge) precedes words and actions.” And the evidence is the statement

of Allah:

فاعلم أنه ل إ له إ ل الله واست غف ر ل ذنب ك

Meaning: “So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin”

So He started with knowledge before words and actions.

He is al-Imam Muhammad bin Ismail al Bukhari, the author of Sahih al-Jami’22 and other beneficial

books.

The point here is that action should be based upon knowledge, else it would be exhaustion and harm

upon the doer.

This is the end of the commentary on the first introduction of al-Usul al-Thalatha of Sheikhul Islam

Muhammad bin Abdul Wahhab Rahimahullah.

وصلى اهلل على سيدنا حممد وعلى آله وصحبه وسلم

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