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Tha laath atul U sool

Authored by: Shaykh Al-Islaam Muhammad ibn Abdul Wahhaab (Died 1206 AH, rahimahullaah)
Taught and explained from the Sharh of Ash-Shaykh al-‘Allaamah Muhammad Amaan Jaamee (Died
1416 AH, rahimahullaah) by: Al-Akh al-Kareem Ustaadh Aboo Aaliyah Abdullaah Dwight Battle
(hafidhahullaah).

Class 3 (31/
31/10/09)

Review of previous Class:

 Adorning knowledge with actions. Actualising sincerity to Allaah when seeking knowledge
by way of acting upon that knowledge, in obedience to Allaah and adhering to the Sunnah of
the Messenger (sallalaahu ‘alaihi wasallam). The ‘aalim (scholar) who does not act upon his
knowledge is equal to the jaahil (ignorant).
 Whenever a person possesses knowledge and acts upon it, then it is upon him to give
da’wah to the religion that Allaah has blessed him to understand and act upon.
 Da’wah is of two types. First is da’wah to the non-Muslims to Islaam. This is called ad-
Da’wah at-Ta’sees. Second is da’wah to the Muslims to rectify their religion from all the
bid’ah and misguidance that they have fallen into, whether it is in their ‘aqeedah (belief) and
manhaj (methodology), or that of ‘ibaadah (worship). This is called ad-Da’wah at-Tas’heeh.
 The main qualities that the caller of Allaah should have are: Taqwah (fear of Allaah by
following His commands and refraining from what He forbade), Ikhlaas (sincerity), ‘Ilm
(knowledge), Sabr (patience), Hikmah (wisdom: to place everything in its rightful place,
beginning from that which is most important, etc) and that he is a Salafee (follower of the
Qur’an and Sunnah upon the fahm (understanding) of the Salaf of this Ummah).
 To be patient and persevering upon seeking knowledge, acting upon it and calling to it. To
endure and bear any harm and affliction that he may face while embarking upon the path of
Allaah.
 The aforementioned principles are that which are mentioned in the Surah al-‘Asr. When one
actualises these principles he is in reality actualising Surah al-‘Asr. Though the Surah is
short, it is of magnificent benefits and has a vast meaning that comprises the Usool of the
Deen. The salaf used to comment on its tremendous benefits and used to implement it in
their day to day life.

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Objective of Class 3:

-To understand the superiority of ‘ilm (knowledge).


-To understand the meaning of Tawheed ar-Ruboobiyyah (Oneness of Allaah in His Lordship) and
Tawheed al-Uloohiyyah (Oneness of Allaah in one’s worship).
-To understand the principle of al-Walaa wal Baraa’ (loyalty and disloyalty to the sake of Allaah).

The Text:

Al Bukhaaree (rahimahullaah) said: “Chapter: Knowledge precedes


speech and action” and the proof is the saying of Allaah, the
Most High:

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“Know that none has the right to be worshipped except Allaah,


and ask forgiveness of your Lord for your sins.”

So he began by mentioning knowledge before speech or action.”

The Explanation:

The great scholar, Imaam Aboo Abdullaah, Muhammad ibn Isma’eel ibn Ibraaheem ibn al-
Muqheerah al-Bukhaaree (rahimahullaah) was born in Bukhaaraa in the month of Shawwaal of the
year 194AH and he died in the town Khartank on the night preceding ‘Eidul-Fitr in the year 256AH.
This statement, of Imaam al-Bukhaaree (rahimahullaah), is mentioned in his Saheeh aj-Jaami’
(which is commonly known as Saheeh al-Bukhaaree), (1/211), in the “Book of knowledge. Chapter:
Knowledge precedes speech and action.”

Saheeh al-Bukhaaree is the most authentic book after the Book of Allaah. In fact it is the first book to
be written purposefully with Saheeh ahadeeth.

Al-Bukhaaree (rahimahullaah) mentions that every speech and action should be preceded with
knowledge, and that it is that speech and actions will not be correct and acceptable unless they are
in conformity with al-Islaam. And speech and action can be accorded with Islaam only by way of
knowledge. Imaam al-Bukhaaree uses the ayah “ ]19:‫“[ ” ﴿فَبعْلَنْ أًََهُ الَ إِلَٰه ِإالَ اللَهُ وَاسْ َت ْغفِزْ لِذًَجِكَ﴾[هحود‬Know that

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none has the right to be worshipped except Allaah, and ask forgiveness of your Lord for your sins.”]
as a proof for the obligation of beginning with knowledge before every speech and action.

So this ayah has two main benefits. First it the superiority of knowledge, the second is that
knowledge precedes both speech and action. Some of the Salaf (rahimahumullaah) used to
understand this ayah to show the superiority of knowledge.

It is collected by Aboo Nua’yaim al-Asbahaanee (born 246AH and died in 430AH, rahimahullaah)
from Sufyaan ibn Uyainah (born in year 107AH and died in Jumaadul-Aakhirah in the year 198AH at
the age of 91, rahimahullaah), in his book Hilyatul Awliyaa’, in reference to this ayah: “Sufyaan ibn
Uyainah was asked about the superiority of knowledge and he said, ‘Do you not know that Allaah,
the Most High began by saying: ُ‫( فَبعْلَنْ أًََهُ الَ إَِلٰه ِإالَ اللَه‬Know that there is know deity worthy of worship
except Allaah alone) and after that Allaah commanded the slave with actions by saying: ْ‫وَاسْ َت ْغفِز‬
َ‫( لِذًَجِك‬and ask forgiveness of your Lord for your sins)?’”

This ayah shows the status of knowledge in al-Islaam. It shows that it is not permissible for the
slave of Allaah to begin any form of ‘ibaadah (worship) except after having knowledge of it. The
Muallim (teacher), the Murshid (guider), those who involve in giving da’wah, it is not yajooz
(permissible) to proceed in any of their actions (whether it is teaching, preaching and giving
da’wah) except after seeking knowledge. It is not permissible to call the people until one has
knowledge. When one has knowledge then he advises the people with that knowledge, and he
teaches the people with that which he knows. And that which he does not know then he seeks an
excuse by saying Allaah-a’lam (Allaah knows best). So when the ‘aalim (scholar), the taalibul ‘ilm
(student of knowledge), the da’ee (caller) does not have knowledge of a particular area or does not
know the answer to a particular question then he says Allaah Subuhaanahu waTa’aala knows best.
Therefore it is advised for our worshipping brothers, the slaves of Allaah, that they specify a time
for seeking knowledge and a time for worship if Allaah makes their affair easy. It is upon us to seek
knowledge on the correct ‘aqeedah (creed), ahkaam (rulings) and ibaadah (worship).

Seeking Shar’ee knowledge itself is a form of worship. Worship is of anwaa’ (many types), it is not
only just performing salat (prayers) nor is it just following a janaazah (funeral) nor is it just getting
to the safful awwal (front row) during salaatul jama’ah (congregational prayers). So it is on oneself
to give importance to that which is most important, and the most important of all is to giving
precedence to seeking knowledge. Then one gives precedence to obligatory acts of worship. And
obligatory actions are of different levels of importance, so it is upon one to give preference to the
most important of them first and then to the next in importance. Only then it is on oneself to move
on to the supererogatory and recommended actions, giving precedence to that which is most
important amongst them.

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The Text:

Know, May Allaah have mercy upon you, that it is obligatory upon
every Muslim, male and female, to learn and act upon the
following three matters:

The Explanation:

Here we understand that Shaykhul-Islaam has mentioned that it is a waajib, a duty upon every male
and female Muslim to learn three principles of the religion, to understand them with a sound
understanding and to act in accordance to its requirements. At this point it is fitting that we ask:
what is a waajib in Islaam?

The Noble Shaykh Muhammad ibn Saaleh al-Uthaimeen (Born on 27th Ramadaan 1347AH in the
town of Unayzah, and died on 15th Shawwaal 1421, 74 years of age, rahimahullaah) said: Waajib are
those matters that one is rewarded when it’s done seeking closeness to Allaah, and deserves to be
punished when one abandons it.

To learn and act upon these three matters, which are from the foundations of Islaam and principles
of eemaan, are a fard ‘ayn (an obligation upon every individual). These matters that Shaykhul
Islaam has mentioned here are matters that pertain to belief and those that have passed were
matters pertaining to action.

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The Text:

The First: That Allaah created us and provided sustenance for


us, and He did not leave us without a purpose rather He sent a
Messenger to us. So whoever obeys him will enter paradise, and
whoever rejects and disobeys him will enter hellfire. The proof
is the saying of the Most High:

16 15

“We sent a Messenger to you, just as we sent a Messenger to


Pharaoh. But Pharaoh denied and rejected the Messenger, so we
seized him with a severe punishment”

The Explanation:

This is Tawheed ar-Ruboobiyyah (Oneness of Allaah in His Lordship): that Allaah created us (that He
is al-Khaaliq, the Creator), and provides sustenance for us (He is ar-Razzaaq, the Sustainer). Allaah
alone is the One who created us and provides sustenance for us, and He did not leave us just to eat
from the fruits of the earth but blessed mankind by sending Messengers.

This Messenger that Allaah has sent was a Human being, he was not an Angel, nor was he a Jinn. The
Messenger of Allaah, Muhammad (sallalaahu ‘alaihi wasallam) was sent to Mankind and Jinn just
like Moosa (‘alaihis-salaam) was sent to Mankind and Jinn. The Jumhoor (majority) of the scholars
say that Messengers were chosen only from Mankind, and there were not any Messengers from
Jinn. But there are callers and warners in the Jinn.

Whosoever obeys the Messenger of Allaah, Muhammad (sallalaahu ‘alaihi wasallam) will enter
paradise. And from them are those who would enter paradise without any punishment, like the first
seventy thousand, so know their characteristics and try to be from them. And from those who enter
paradise will be those who will enter after the shafaa’ah (intercession) of the prophet (sallalaahu
‘alaihi wasallam). So now we know that one of the conditions of entering paradise is obedience to

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the prophet (sallalaahu ‘alaihi wasallam). We obey him by following his commands and refraining
from what ever he forbade from.

And whosoever denies and disobeys the Messenger (sallalaahu ‘alaihi wasallam) will enter hellfire.
May Allaah save us from the hellfire. Why is disobedience to the Messenger (sallalaahu ‘alaihi
wasallam) a means to enter hellfire? It is because disobedience to the Messenger (sallalaahu ‘alaihi
wasallam) is disobedience to Allaah.

The Messenger (sallalaahu ‘alaihi wasallam) said: “All of my Ummah will enter paradise except those
who refuse.” So it was said: “And who would refuse, O Messenger of Allaah?” He said: “Whoever obeys
me will enter paradise and whoever disobeys me will enter hellfire.” [Reported by al-Bukhaaree no.
7280 (Eng. Translation. 9/284/no. 384)]

This Hadeeth shows that disobedience to the prophet (sallalaahu ‘alaihi wasallam) is refusal to
enter Paradise. So whoever disobeys the prophet (sallalaahu ‘alaihi wasallam) will enter hellfire.
And from those are those who will remain in hellfire forever because of the disobedience to the
Messenger (sallalaahu ‘alaihi wasallam) with greater kufr (disbelief), greater shirk (associating
partners with Allaah) and of greater nifaaq (hypocrisy). May Allaah Subuhaanahu waTa’aala save
us.

Allaah said in Surah al-Muzammil, verse 15, 16:

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“We sent a Messenger to you, just as we sent a Messenger to Pharaoh. But Pharaoh denied
and rejected the Messenger, so we seized him with a severe punishment”

In this ayah, “ ” (We sent a Messenger to you) refers to Muhammad (sallalaahu ‘alaihi
wasallam). And “ ” (just as we sent a Messenger to Pharaoh) refers to Moosa
(‘alaihis-salaam). Pharaoh was punished with a severe punishment because he rejected and
disobeyed the Messenger Moosa (‘alaihis-salaam). So likewise those who disobey the Messenger
Muhammad (sallalaahu ‘alaihi wasallam) are subject to being seized by Allaah with a severe
punishment.

This verse proves that it is obligatory to obey the Messenger (sallalaahu ‘alaihi wasallam) in
whatever he commands and it is a warning against disobeying him. May
Allaah make us from those who obey the Messenger (sallalaahu ‘alaihi wasallam) and may Allaah
save us from the actions of the Pharaoh and his people. For indeed the Sunnah (way) of Allaah is
well established in truth. When Allaah sends a Messenger it is binding upon the people to follow
him and obey him. So whoever obeys him shall enter paradise and whoever disobeys him will enter
hellfire.

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The Text:

The second: Allaah is not pleased that anyone should be made a


sharer in worship along with Him, neither any angel brought
near, nor any prophet sent as a Messenger, and the proof is the
saying of the Most High:
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“And the places of worship are for Allaah alone, so do not


invoke anyone along with Allaah”

The Explanation:

Allaah, the One free of all imperfections, and the Most High, is not pleased that anyone should be
given a share of worship besides Him. Rather He alone is the One deserving and having the right to
all worship. And this is called Tawheed al-Uloohiyyah (Oneness of Allaah in our worship).

So when Allaah is not pleased that anyone should be made a sharer in worship along with Him,
neither an Angel brought near (for example Jibreel ‘alaihis-salaam is supplicated to, or it is
sacrificed for him), nor any prophet sent as a Messenger (for example Muhammad sallalaahu ‘alaihi
wasallam is supplicated to or it is sacrificed for him) then how can Allaah be pleased with the acts of
Soofiyyah and the likes who invoke and sacrifice to the dead ones in their graves?

The Soofiyyah is a deviant and astray sect which seeks to get its followers closer to Allaah through
spiritualism and intensive acts of Shirkee (polytheistic) and Bid’ee (innovative) acts of worship. The
polytheistic spiritualism and innovations of Soofiyyah neglect all the other practical issues which
Islaam came with and render it a sect devoid of knowledge. For more on this dangerous sect please
see: “The Reality of Soofiyyah in light of Qur’aan and the Sunnah” By Shaykh Muhammad ibn Shaykh
Rabee’ (hafidhahumullaah).

As for the statement “ ” (an angel brought near) then it is, as the great scholar, the former
Mufti of Jaazaan, Shaykh Ahmad bin Yahyaa an-Najmee (rahimahullaah) said: Jibreel (‘alaihis-
salaam) who Allaah entrusted to convey His revelation.

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And “ ” (a prophet sent as a Messenger) is, as Shaykh Ahmad bin Yahyaa
an-Najmee (rahimahullaah) mentioned: Muhammad (sallalaahu ‘alaihi wasallam).

Allaah said:

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“And the places of worship are for Allaah alone, so do not invoke anyone along with Allaah”

It is not permissible to supplicate to anyone along with Allaah, whoever it maybe, whether it be an
angel or a prophet or a pious person. All of these people, they hope for the mercy of Allaah
therefore we do not seek refuge from any hardship with them, nor supplicate to them, nor sacrifice
for them. But on the contrary we love them for the sake of Allaah with a love that is sanctioned by
the Shari’ah. That means we do not love them as rivals to Allaah or we do not love them as we love
Allaah.

Allaah said:

[002.165] “And of mankind are some who take (for worship) others besides Allaah as rivals (to
Allaah). They love them as they love Allaah.”

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The Text:

The Third: That whoever is obedient to the Messenger and singles out Allaah with all
worship, upon Tawheed, then it is impermissible for him to have friendship and alliance
with those who oppose Allaah and His Messenger, even if they are those most closely related
to him. The proof of is the saying of the Most High:

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“You will not find a people believing in Allaah and the last day loving those that oppose
Allaah and His Messenger, even if they are their fathers, or their sons, or their brothers, or
their kinsfolk. Rather Allaah has decreed true faith for their hearts, and strengthened them
with proofs, light and guidance from Him; and He will enter them into gardens of paradise
beneath whose trees rivers will flow, and they will dwell therein forever. Allaah is pleased
with them and them with Him. They are the party of Allaah. Indeed the party of Allaah are
the successful.”

The Explanation:

The third issue obligatory on us to know is the issue of al-Walaa wal-Baraa (allegiance and
disassociation). This is one of the most important of principles of al-Islaam. This is alliance for the
sake of Allaah and disassociation for the sake of Allaah.

Alliance is to love for the sake of Allaah for those whom Allaah loves and disassociation is to hate
for the sake of Allaah whom Allaah hates. That is alliance with the Believers obedient to Allaah and
His Messenger, and enmity and disassociation from the unbelievers and those opposing Allaah and
His Messenger.

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The Kuffaar are of two types: they are:

1) Al-Kaafir Harbee: The disbeliever who makes war with the Muslims. Between these types of
Kuffaar and us it is only hatred and enmity. And these are the ones who we are ordered to
make qitaal (war) to and it is not permissible for us to have muwalaat to them (i.e. take
them as allies and draw close to them). And it is not permissible for us to have mujaamala
with them (i.e. that is to have conversations with them and to be close to them). This is
because they the kaafir harbee.
2) Al-Kaafir Qhair Harbee: This is the dhimee (the one under the protection of Muslims). It is
not permissible for us to make qitaal (war) with them. It is not permissible for us to fight
him and kill him. But nevertheless it is not permissible to make mudaahinah (compromise)
with their disbelief. It is permissible to have mu’aamalatu-dunyaviyyah (worldly
transactions with them).

Benefit: Shaykh Saleh al-Fawzaan (hafidhahullaah) said: Even the mu’aahid (the kaafir who
is at peace with the Muslims) then it is permissible for us to have worldly transactions with
them.

However the students of knowledge should know the faraq (difference) between muwalaat with
the kuffaar (alliance and allegiance to the kuffaar) and mu’aamalat with the kuffaar (worldly
transactions with the kuffaar).

As for Muwaalaat, then it is to have love for them in our hearts. Shaykh Saleh al-Fawzaan
(hafidhahullaah) mentioned some of the outward traits of this in his book “Walaa wal Baraa”:

1- To name with their names


2- To be happy with them and to not make takfeer of them (not declaring them as kaafirs) or
having doubts in the kufr of them. Or to believe in any of their kufr methodologies and
ideologies to be correct. Imitating them in their customs and traditions. Imitating them in
customs and traditions indicates loving them, and because imitation leads love, the
Messenger of Allah (sallalaahu ‘alaihi wasallam) said: “Whoever imitates a people is one of
them.” Allah forbids imitating the Kuffaar in their worship, traditions, and things special to
them. We should not imitate them in their appearance and morals.
3- To seek assistance from them. (See Al-Qur’aan 3:118-120).
4- To help them, give them victory over the Muslims, to speak well of them and to defend their
honour.
5- To observe their holidays or to help them to make that celebration or congratulating them
for their holidays or just being present at their celebrations.
6- To travel to the lands of the disbelievers without a legitimate necessity. A legitimate
necessity here is for example one has to do a heart surgery which he cannot do in the lands
of the muslims. As for travelling for tourism to the lands of the kuffar, then this is not a
legitimate necessity and this is not permissible.
7- To make supplications for them and asking for their forgiveness. Such as what the ikhwaani
Yoosuf al Qardaawi did when Pope died. This deviant caller asked Allaah to have mercy on
the pope. We seek refuge with Allaah from such statements.
8- To apply their manhaj (methodology) and politics to the ummah and to teach them to our
children.

These are some of the muwalaatul kuffaar. We should make baraa(disaccosiation) from all of these.

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We should also know the faraq (difference) between Kaafir Harbee and Kaafir Dhammee. Kaafir
Dhamee is not in the world today.

As for the ayah:


‫﴿ الَ تَجِدُ قَىْهبً يُ ْؤهٌُِىىَ ثِبللَهِ وَالْيَىْمِ اآلخِزِ يُىَاّدُوىَ هَيْ حَبّدَ اللَهَ وَرَسُىلَهُ وَلَىْ كَبًُىا آثَبءَهُنْ أَوْ أَثٌَْبءهُنْ أَوْ إِخْىَا ًَهُنْ أَوْ عَشِيزَ َتهُنْ أُوْلَئِكَ كَتَتَ فِي‬
َ‫ضيَ اللَهُ عَ ٌْهُنْ وَرَضُىا عٌَْهُ أُوْلَئِكَ حِزْةُ اللَهِ َأالَ إِى‬ ِ َ‫قُلُى ِثهِنُ اإلِيوَبىَ وَأَيَدَهُن ثِزُوحٍ هٌِْهُ وَيُدْخُِلهُنْ جٌََبتٍ تَجْزِي هِي تَحْ ِتهَب األَ ًْهَبرُ خَبلِدِييَ فِيهَب ر‬
.]22 :‫حِزْةَ اللَهِ هُنُ ا ْل ُوفْلِحُىىَ ﴾[الوجبّدلة‬
“You will not find a people believing in Allaah and the last day loving those that oppose Allaah and
His Messenger, even if they are their fathers, or their sons, or their brothers, or their kinsfolk.
Rather Allaah has decreed true faith for their hearts, and strengthened them with proofs, light and
guidance from Him; and He will enter them into gardens of paradise beneath whose trees rivers
will flow, and they will dwell therein forever. Allaah is pleased with them and them with Him. They
are the party of Allaah. Indeed the party of Allaah are the successful.”

This ayah affirms the sifaat (attribute) of ridaa (pleasure) to Allaah, the Most High. This is a proof
against those who deny the attributes of Allaah such as pleasure, mercy, love, etc. As for us, our
aqeedah is to affirm whatever Allaah has affirmed for Himself in His Book or whatever the
Messenger affirmed for Him, without distorting them (tahreef) or negating them (ta'teel), and
likewise without saying how they are (takyeef) and making any resemblance and likeness with the
creation (tamtheel). This is the tareeqah (path) of Ahlus-Sunnah wal-Jamaa’ah with regards to the
Names and Attributes of Allaah. So Ahlus-Sunnah wal-Jamaa'ah believe that attributes of Allaah are
real (haqeeqee) and not metaphorical - and these real and true attributes befit His Majesty, High
above is He, free from imperfections and His attributes are not likened to the creation and there is
no resemblance. (See asharis.com for more information about the manhaj of Ahlu Sunnah with
regards to the Names and Attributes of Allaah and the refutation of those who deviated from this
issue)

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