Sharh Usool ath-Thalaath: My Notes

Lesson 5:

الثالثة: الدعوة اليه
الرابعة: الصبر على الأذى فيه
The third: Calling to that (i.e to act upon that knowledge)
The forth: Patiently persevering and bearing any harm encountered upon that way.

Importance of Dawah:

• Dawah is calling to Allah, calling to the Prophet calling to Islam, calling to the preservation of Allah’s boundaries
• It is not sufficient that a person learns and acts upon knowledge, yet abandons calling to Allah.
• Do not be selfish with that which Allah has bestowed upon you from knowledge. It must be spread to the people and explained.
• This is the method of the Prophet and those who followed them
• In this current time of widespread falsehood and corruption Dawah to Allah is even more important according to each person’s capacity. Falsehood and corruption did not become widespread except when the people of the truth abandoned the truth.

Methods of giving Dawah:

• Dawah is calling to whatever the messenger came with from the Sharee3ah upon Baseerah (Certain knowledge)
• It consists of three or four stages. The first three are according to the verse:
  ادع الى ربك بالحكمة والمعظة الحسنة وجادلهم بالتي هي أحسن
• Call to the way prescribed by your lord with wisdom and with fine admonition and debate with them in the best manner. (An‐Nahl; 16:125)
  
  
  1) Wisdom: In this verse, wisdom specifically refers to what is revealed in the Kitaab and Sunnah. Generally speaking however, wisdom at an individual level is defined as: Doing what is required, in the time that is required and in the manner that is required. It has 3 qualities which constitutes its pillars. These are knowledge, forbearance and non-hurriedness. It also has three qualities which negate it. These are ignorance, frivolity and hastiness
  
  2) Good admonition: meaning the admonition used in the Quran, such as the stories of the events that happened to previous generations in order to warn about the punishment of Allah. This is done in an appealing manner, it is also calling to Allah with Taghreeb (making people come closer to Allah) and Tarheeb (making scared of punishment)
  
  3) Debating in a good manner: that is, when debating with them et it be in a good manner with kindness gentleness and good speech which does not harm them. And the fourth stage is contained in the following verse:
  
  ولا تجادلوا أهل الكتاب الا بالذي هي أحسن الا الذين ظلموا
  And do not dispute with the people of the book except with the best words, except for those who remain obstinately upon unbelief and would rather wage war. (Al‐‘Ankaboot; 29:46)
  
  4) Strong refutation: that is those who turn away from the truth, turning a blind eye to clear evidence, being stubborn and arrogant and would rather wage war that debate, then you progress from good debate to strong/harsh refutation.

Calling to Allah upon Baseerah:

• An essential requirement to giving Dawah is Baseerah, which is knowledge of the prescribed way laid down by Allah.
• In other words, the call to Allah needs to be based on evidence and clear knowledge.

قل هذه سبيلي أدعوا الى الله على بصيرة أنا ومن اتبعني
"Say: This is my Way: I call on Allah with sure knowledge. I and whosoever follows me..."

• Thus, you are not truly from the followers of the Prophet until you call to that which the Prophet called to upon Baseerah.
  
• Baseerah is in regard to what you are calling to, meaning the caller has knowledge of the sharee3ah, how the call is to be made and knows the condition of the people they are calling to.
  
• Lack of Baseerah is attributed to a lack of knowledge. You cannot give you which you do not have.

Dawah techniques:

• There are many ways of calling to Allah. These include speeches, lectures, writing, distributing books and many more.
• Giving Dawah is not confined to a set time and place. Even the way you conduct yourself may be a form of Dawah.
• The principles of Dawah (i.e that which you are calling to) do not change over time, however the methods of presenting these principles may vary over time. Eg: the use of technology to propagate Islam

Reward for the one who gives Dawah

• As mentioned in the verse in Surat Yusuf, Dawah is the way of the Prophets and those who followed them (see previous verse).
  
• When a person knows Allah, knows His messenger and knows the religion of Islam, then he should strive to save others by calling them to Allah.
  
• The Prophet (sallahu aleyhi wa sallam) told Ali, radhiallahu anhu on the day of Khaybar:

يهدي الله بك رجلا خير لك من حمر النعم ...
It is better for you that Allah guides a single Muslim through you, than red camels ...(Bukhari)

• Similarly a person calling to Allah will receive the rewards of those who followed him (reducing nothing from his reward) and vice versa.

من دعا الى لهدي كان له من الأجر مثل أجور من تبهه لا ينقص ذلك من أجورهم شسئا ومن دعا الى ضلالة كان عليه من الاثم ءاثام من تبعه لا ينقص ذلك من ءاثام شيئا
Whoever calls to guidance then there is for him a reward of those who follow him and that will reduce nothing from their rewards and whoever calls to misguidance will have sin upon him like the sins of those who follow him, and that will reduce nothing from their sins. (Muslim).

Patience and perseverance

• The literal meaning of Sabr (patience) means to withhold, thus the specific meaning is:

1) Withholding ones nafs (self) from becoming impatient
2) Withholding ones tongue from complaint
3) Withholding ones limbs from committing sins.

• One should withhold themselves from annoyance, resentment and exasperation when calling to Allah. They should be eager and energetic when faced with ill treatment

• He who calls to Allah, enjoining good and forbidding evil will be exposed to harm, for this is a characteristic of mankind that they harm those who call to good.

ولد كذبت رسل من قبلك فصبروا على ما كذبوا وأذوا حتى أتاهم نصرنا

• Indeed messengers before you, O Muhammad, were denied and rejected but they bore patiently bore the denial, rejection and harm of their people until our aid came to them.
• The stronger the harm, the nearer Allah’s aid is. The aid and victory may not even come in a person’s lifetime through seeing their Dawah producing results, but many come after his death when Allah causes the people’s hearts to accept what he used to call in his life time.
• Our eg is the Prophet, When he called his people to Allah they called him a liar, accused him of being crazy and of witchcraft, they threatened to kill him and threw stones at him which caused blood to flow from his body yet he would say:

اللهم اغفر لقومي فانهم لايعلمون
Oh Allah, forgive my people for they do not know. (Bukhari)

• Allah says:

انا نحن نزلنا عليك القان تنزيلا
Indeed it is we who have sent down the Quran to You (O Muhammad) in stages. (Al‐Insaan; 76:23)

• It might be expected that this verse be following by an order to give thanks for the favor and bounty of sending down the Quran. Instead Allah Says:

فاصبر لحكم ربك
And be patient (O Muhammad) with what your Lord has decreed.

• This indicated that anyone who stands by this Quran must face that which will require him to have patience and perseverance.

Three kinds of Sabr (patience)

1) الصبر على الطاعة : Patience upon obedience to Allah.
Patience and perseverance upon what Allah has ordered you to do. It is making you nafs patient on the orders of Allah for the predominant nature of the nafs is that it is inclined to evil.
2) الصبر على المعظور: Patience upon avoiding the things which Allah has forbidden.
In other words, to distance yourself from any acts of disobedience.
3) الصبر على المقدور: Patience with that which Allah has decreed. This includes the decrees which the servant has no control over (death of a relative) as well as those relating to harms and attacks which Allah brings about by the hands of people.

Review questions
(i) What are the four stages of giving da’wah contained in the verses of Surat An‐Nahl and Surat Al‐Ankaboot?
Briefly explain each one.
(ii) What is an essential requirement to giving da’wah? Explain this requirement and give Quranic evidence,
(iii) Briefly explain one of the two hadiths taken which outline the reward for one who performs da’wah.
(iv) What is the main benefit that can be derived from verses 23‐24 of Surat Al‐Insaan?
(v) List and explain the three levels of patience. Give examples where possible.

Lesson 6:

والدليل قوله تعالى: العصر. ان الانسان لفي خسر. الا الذيد ءامنوا وعموا الصالحات وتواصو بالحق وتواصوا بالصبر. قال الشافعي، رحمه الله تعالى: لو ما أنزل الله حجة على خلقه الا هذه السورة لكفتهم

Evidence for the four (previously) mentioned matters:

• The four matters are covered as follows in Surat al-Asr

1) الا الذين ءامنوا( except those who believe):
This is the first matter, which is knowledge.

2) وعموا الصالحات (and do righteous good deeds):
This is the second matter which is action upon knowledge

3) وتواصوا بالحق (and recommend one another to the truth).
This is the third matter which is calling to action upon knowledge.

4) وتواصوا بالصبر (and recommend one another to patience).
This is the fourth matter which is patiently persevering upon any harm encountered upon that way.

والعصر
Explanation of Surat al-Asr:

• والعصر (By The Time). The latter 'waww' (و) here, is the “Waww of Qasim (Oath)” which indicates that Allah is swearing by something. In this instance, Allah is swearing by Time.
• Allah can swear by any of His creation, however the creation of Allah can swear by nothing other than their creator.
• Allah does not swear by something unless it is of importance i.e when Allah swears by a creation it highlights the importance of that creation. This is when Allah swears by one of His creation, we should give it consideration ad ponder over it, as doing so will draw us close to Allah.
• Therefore, Allah swearing by time indicates that in the time there is a great admonition. The passing of time is the alteration of the days and nights and how in the alternation of the days and nights are signs for those who take heed. Allah says:

Lesson 7:
وقال البخاري رحمه الله: باب العلم قبل القول والعمل، والدليل قوله تعالى: (فالم أنه لا اله الا الله واستغفر لذنبك...) فبدأ بالعلم قبل القول والعمل.
Al‐Bukharee, may Allah have mercy upon him, said: “Chapter: Knowledge precedes speech and action”, and the proof is the saying of Allah, the Most High; “Know that none has the right to be worshipped except Allah and ask forgiveness of your Lord for your sin [Muhammad; 47:19]”. So he began by mentioning knowledge before speech or actions.


The statement of Imam al-Bukhari:

• The shaikh uses further evidence to demonstrate the obligation of knowing and acting upon the previously mentioned four matters and it is the statement of imam al-Bukhri in the Book of Knowledge, where he dedicated a chapter entitled “knowledge precedes speech and actions.”

• Imam al-Bukhari uses the following verse as proof for the obligation of beginning with knowledge before speech and actions and it is a textual proof:
  فالم أنه لا اله الا الله واستغفر لذنبك
  Know that none has the right to be worshipped except Allah, and ask forgiveness of your Lord for your sin. [Muhammad; 47:19]

• In this verse, Allah commands the Prophets with 2 things: He orders him with knowledge first, then follows it with an order for action, i.e seeking forgiveness.

• How can a person seek forgiveness from Allah and they do not know that Allah is all-Forgiving yet also swift and harsh in retribution?

• An intellectual proof to show that knowledge must precede sayings and actions is that sayings and actions will not be accepted unless they conform with the sharee3ah.

• There are things which a person can know through their fitrah (innate nature), such as that Allah is a single God. It does not require a great effort to teach this, but further more detailed matters of the Religion require learning and exertion.

• Imam Ahmad was asked: “Who is the Scholar?” he replied that knowledge is not the ability to memorize and lean vast amounts of narrations (Riwaya and Diraaya: Knowledge of taking A7kaam (rulings) from the hadeeth, but it is the fear of allah, and he quotes the following:

انما يخش الله من عباده العلماء ان الله عزيز غفور
It is only those who have knowledge from amongst His slaves that fear Allah. [Fatir; 35:28]

• Why does knowledge precede action? Because the knowledge corrects the intention which is an essential requirement for every speech and action.

This, is the conclusion of the first part of the Sheikh’s concise and meaningful introduction.

Part 2 of the Shiekhs intro:
أعام رحمك الله أنه يجب على كل مسلم ومسلمة تعلم ثلاث هذه الملسا والعلم بهن. الأولى أن الله خلقنا ورزقنا...
Know, may Allah have mercy upon you, that it is obligatory on every Muslim, male and female, to learn and act upon the following three matters:
THE FIRST: That Allah created us and provided sustenance for us ...

أن الله خلقنا
Allah is the creator
The first matter to know is that Allah is the creator. The proofs for this in the Quran (textual proofs) are many. Allah says:
ولقد خلقنا كم وصورناكم
And We created you and fashioned you. [Al‐A’raaf; 7:11]

ولقد خلقنا الانسان من صلصال من حما مسنون
And we created man (Aadam) from dry clay, from mud moulded into shape. [Al‐Hijr; 15:26]

وما حلقت الانس والجن الا ليعبدون
And I did not create jinn and mankind, except that they should worship me. [Adh‐Dhaariyaat; 51:56]

• Man did not create himself, since before coming into this life he did not exsist and that which does not exist is nothing, and that which is nothing cannot create anything.

• Using the above argument, we can conclude that our mothers and fathers did not create us. Nor did mankind randomly appear without a creator to bring into existence, since for everything which comes into existence thee must be something which brings it into existence.

• If you think and ponder at the amazing order and harmonious structure of the creation, then a person of sound mind will conclude that it is impossible that it all came about randomly.

• This produces with certain conclusion that Allah alone is the Creator of all things, and there is no other creator beside Him. He alone is sapable of creating something from nothing.

• As for the intellectual proofs that Allah created us, then it is indicated in the saying of Allah:

أم خلقوا من شيء أم هم الخالقون أم خلقوا السماوات والأرض بل لا يوقنون. أم عندهم خزئن ربك أم هم المصيطرمن
Were they created of nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, they have no firm belief. Or are the treasures of your Lord with them, or are they the managers of affairs? [At‐Toor; 52:35‐37]

• It is not known that any of the creation denied the Lordship of Allah except conceitedly or through arrogance.

• Allah revealed about the Mushrikeen at the time of the Prophet, sallalahu aleyhi wa sallam:

ولئن سألتهم من خلقهم ليقولن الله فأنى يؤفكون
And if you ask them, who created them, they will certainly say, Allah. How then are they deluded away (from the truth)? [Az‐Zukhruf; 43:87].

• Thus the Mushrikeen acknowledged that Allah was teh creator, yet they did not devote the worship alone to Him, but instead continued the worship of their idols falsely claiming that worshiping them drew then closer to Allah.

• When Jubayr ibn Mut3im who was a mushrik at the time, heard the Prophet, sallalahu aleyhi wa sallam reciting the above verses from surat at-Toor during Maghrib Salaat he said: “My Heart almost flew, and this was when Iman (faith) first settled in my heart.” (Bukhari) His heart was about to fly when he realizes the firmness of the argument within the verses.

ورزقنا...
Allah is the creator as well as the sustainer.

• Many people believe that Rizq (provision) is something material such as money or food. The meaning of Rizq is much more expansive than just material possession. Beilef in Allah is a great rizq, knowledge and forbearance are Rizq, as well as good manners, etiquette are rizq.

The textual proofs in the Kitaab and Sunnah that Allah is al-Razzaaq are many: Allah says:
قل من يرزقكم من السموات والأرض قل الله.
Say, O Muhammad: "Who gives you sustenance from the heavens and the earth?" say: "It is Allah. [Saba; 43:87]

وفي السماء رزقكم وما توعدون
And in the heaven is your sustenance, and also that which you are promised. [Adh‐Dhariyaat; 51:22]

• In the above verse, Allah says that our provision and sustanence is in the Heaven, yet the realist seems to suggest that our provision is on teh earth. How do we reconcile the understanding?

• On the earth are the Asbaab (means of provision).. the Asbaab themselves don't give or prevent nor do they harm or benefit except with the permission and order of Allah.

• Thus Allah is drawing attention that the rizq in indeed in teh heavens i.e the hands of Allah, and he Gives and holds back to whomever he desires from His slaves.

• At-Tawakkul is the sincere reliance upon Allah whilst implementing the Asbaab. The Prophet, sallalahu aleyhi wa sallam would fight in battles and seek medication and nourishment (The asbaab) knowning full well that the final decision was with Allah.

• As for the evidence in the Sunnah (Textual proof) that Allah is the Sustainer, it is the saying of the Prophet regarding the fetus, that an angel is sent down to write down four things about it’s life span, its actions, its provision and whether it is based or wreched on teh Day of Judgement (Bukhari).

As for the intellectual proofs, that Allah is the sustainer, then none of us can deny that without food or drink then we would persish. We must then ask ourselves, who created the food and drink? Surely it from Allah:
أفرأيتم ما تمنون. ءأنتم تزرعونها أم نحن الزارعون لونشاء لجعلناه حطاما فظلتم تفكهون. انا لمغرمون بل نحن محرومون أفرأيتم الماء الذي تشربون. ءأنتم أنزلتموها من المزن أمنحن المنزلون لو نشاء جعلناه أجاجا فلولا تشكرون
This verse clearly demonstrates in a rational manner which addresses the human intellect that our provision is indeed from Allah.

Review questions
(i) Explain the verse which Imam Al‐Bukharee used as proof to demonstrate that knowledge precedes action.
(ii) What intellectual proof can be used to demonstrate that knowledge precedes action?
(iii) In your own words explain the reasoning behind why mankind did not create himself.
(iv) How did Jubayr Ibn Mut’im describe his feelings when he heard the Prophet (saw) reciting verses 35‐37 of Surat at‐Toor? What message is being portrayed by Allah (swt) in these verses?
(v) Explain the meaning of verse 22 of Adh‐Dhariyaat in terms of rizq, asbaab and tawakkul.

Mashallah, I didn't read the entire thread though. May Allah reward you immensely for this effort.

^wa alaykum us-Salaam
the effort isnt mine, i plagiarized my brothers notes

Lesson 8:


ولم يتركنا هملا بل أرسل إلينا رسولا فمن أطاعه دحل الجنة ومن عصاه دخل النار. والدليل قوله تعالى (إنا أرسلنا إليكم رسولا شاهدا عليكم كما أرسلنا إلى فرعون رسولا فعصى فرعون الرسول فأخذناه أحذا وبيلا.
... 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 the Fire, and the proof is the Saying of the Most High: “We sent a Messenger to you, O People, as a witness in favour of you or against you on the Day of Resurrection, just as we sent a Messenger to the Pharaoh. But the Pharaoh denied and rejected the Messenger, so We seized him with a severe punishment [al‐Muzzammil; 73:15‐16]”.


ولم يتركنا هملا
Allah did not leave us without purpose.

• Many people do not know their creator, nor do they know the purpose for which they were created. The intelligent individual knows that Allah has created is for a specific purpose which He made perfectly clear in the Quran.
• وما خلقت الجن والإنس إلا ليعبدون (الذاريات: 56

Allah also:
أفحسبتم أنما خلقناكم عبثا وأنتم إلينا لا يرجعون. فتعالى الله الملك الحق لا إله إلا هو

• High and far removed is Allah in creating the creation with no wisdom, for no purpose, or to create them to be left aimlessly with no objective.
  
• It is not befitting the wisdom of Allah to create mankind simply to eat, drink procreate and pass the time like cattle and then not be resurrected.
  
• Oh you deceived individual, do you think you were created in this world to eat, drink, and procreate, then you will die and that will be the end of your life story? Wallahi, never! Rather you have been created for a purpose and Allah has sent a messenger to make clear this purpose which leads you to Allah, for every path to Allah is blacked except through the prophets and messengers.
  
• It is not possible that Allah should create the creation, send messengers to them, and then make lawful the spilling of the blood those who reject and oppose the messengers, and then the final result of everything is nothing.
• Indeed after your short-life there is death, then there is resurrection, then there is accountability, then there are the scales then there is the siraat and then finally there is either Paradise or Hell-Fire.
  
• If everything did end with death, then mankind would transgress , content in the knowledge that they will not be called to account for all that they did. As for the person who was oppressed, it is not in Allah’s wisdom that they should die and never having seen Justice, rather any accounts not settled in this world will most definatley be settled in the hereafter.

• All of mankind will individuality sand before Allah on the day of accountability ad will be asked about the small and the big. Allah says:

فمن يعمل مثقال ذرة خيرا يره. ومن يعمل مثقال ذرة شرايره
And whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it. [Az‐Zalzalah; 99:7‐8]

بل أرسل إليفارسولا
Allah sent to us a Messenger

• Allah sent to us, the people of the Ummah the messenger of Allah to us, purifying us from Polytheism, and teaching the Kitaab and Hikma (Sunnah).
  
• Allah also sent messengers to the people who came before us:

إنا أرسلناك بلحق بشيرا ونذيرا وإن من أمة إلا خلا فيها نذير
Verily, We have sent you (o Muhammad) with the truth, a bearer of glad tidings, and a warner, and there was not a previous nation except that Allah sent a warner to them. [Faatir; 35:24]

• Allah sent the messengers to the creation in order for the Hujjah to be established upon them, an that they should worship Allah in a manner He loves and is pleased with.
  
• It is not possible to worship Allah in the manner He is pleased with except by means of following the messengers since they are the ones who explained to us what Allah loves and what draws us closer to him.
  
• Therefore it was from Allah's wisdom that He sent the messengers to the creation as bearers of good tiding and as worshipers.

• Thus, whoever believes in Allah and disbelieves in the prophet Muhammad has committed an act of Kufr. Similarly, whoever believes in Allah and all the messengers, yet disbelieves in the Prophet Muhammad has committed an act of Kufr. Allah said about the people of Nuh:

كذبت قوم نوح المرسلين
the people of Nûh (Noah) rejected the Messengers. [Ash‐Shu’araah; 26:105]

• The people of Nuh holy rejected him, yet Allah described them as having rejected all messengers.
  
• Obedience of the Prophet is the خbedience of Allah and the disobedience of the Prophet is the disobedience of Allah. This the Quran and Sunnah go hand in hand.
  
• Ibnul-Qayyim stated that the Relationship between teh Quran adn Sunnah is at 3 levels.

1) That the Sunnah completely confirms that which is stated in the Quran, for eg, the Quran orders the enactment of the Tawheed, Salaat, siyaam, Zakaat and Hajj and the Sunnah of the Prophet states that “Islam has been established upon five pillars.” Therefore the Sunnah confirms that which was stated in the Quran on a particular issue.

2) That the Sunnah clarifies and explains that was summarized in the Quran. For example, Allah says:
أقيموا الصلاة

How do we establish the Salaat? The Sunnah clarifies this and explains it in the words of the prophet “Pray as you have seen me pray.”

3) That the Sunnah makes obligatory that which the Quran did not make obligatory and forbids that which the Quran did not forbid. Eg: The prohibition of eating domestic donkey was not specified in the Quran and yet it is authentically narrated in the Sunnah of the Prophet. Allah says about the Prophet:
و ما ينطق عن الهوى. إن هو وإلا وحى يوحى
Nor does He (Muhammad) speak of his own desire. It is only an inspiration that is inspired. [An‐Najm; 53:3‐5]

Obedience us Paradise, Disobedience is Hell-Fire.

• Those who believe and act upon that which teh Prophet came with, Allah has promised them Paradise.

وأطيع الله ,اطيع الرسول لعلكم تفلحون وسارعوا إلى مغقرة من ربكم وجنة عرضها السماوات والأرض أعدت للمتقين
And obey Allah and the Messenger (Muhammad) that You may receive Allah’s mercy. And hasten to forgiveness from your Lord, and to Paradise whose width is that of the heavens and the earth, prepared
for the pious ones. [Aal‐Imran; 3:132‐133]

• The wording Allah uses in the verse is be haughty, compete and rush towards this great reward.

As for the one who rejects and disobey’s the Prophet, Allah has prepared for him a severe torment in the hereafter:

ومن يعص الله ورسوله فإن له نارجهنم خالدين فيها أبدا
And whoever disobeys and rejects Allah and His Messenger, then for him is the Fire of Hell, remaining in it for eternity." [Al‐Jinn; 72:23]

Thus indicates that belief in Allah and the prophet is an essential part of our aqeedah, for no-one remains eternally in the Fire except he whose Aqeedah is severally corrupted.

• The prophet said:

كل أمتي يدخلون الجنة إلا من أبى، قالوا ومن يأبى يا رسول الله قال من أطاعني دخل الجنة ومن عصاني فقد أبى (البخاري)
“All of my Ummah will enter Paradise except those who refuse”. So it was said: “And who would refuse, O Messenger of Allah?” He said: “Whoever obeys me will enter Paradise and whoever disobeys me is the one who refuses (to enter it).” [Bukhari: The Book of Holding Fast to the Quran and Sunnah]

• Is there is someone who will refuse to enter paradise? Apparently so! It is he who disobey’s the Prophet even though the prophet prompts, urges and encourages them to enter Paradise, yet they persist in their disobedience.
  
• There is not an act of good except that the prophet had told us about it or an act of evil except that he had warned us against.

• The Shiekh uses verses 15-16 of Surat al-Muzzamil as evidence that obeying the messenger is obligatory for the attainment of Paradise and the avoidance of the Hell-Fire:

إنا أرسلنا إليكم رسولا شاهدا عليكم كما أرسلنا إلى فرعون رسولا فعصى فرعون الرسول فأخناه أخذا وبيلا

• The verse addresses all of mankind/ this verse is saying that you should be wary of denying the messenger, lest you be afflicted by that which befell Firawn. Allah destroyed him with a severe punishment.

• Beware, for you will be more deserving of destruction adn ruin if you deny your messenger, for the Prophet is more noble and greater in status then teh Prophet

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Review questions
(i) Explain the verse in Surat al‐Mu’minoon which negates the notion that mankind was created with no purpose.

(ii) Explain the verse which proves that the rejection of one messenger is the rejection of all messengers.

(iii) The relationship between the Quran and Sunnah is at three levels. Briefly explain each level with examples.

(iv) Which people did the Prophet (saw) describe as refusing to enter Paradise? Why do you suppose the companions asked the Prophet (saw) asked about such a people?

(v) How does the destruction of Fi’rawn as described in the two verses of Surat Al‐Muzzamil relate to us as followers of the Prophet (saw)?

JazakAllahu Khayran for all this Ukhti. Is your Brother a formal student of knowledge?

wa iyyakumaa. no, he isn't...

This is one of those books that everytime you study it over and over again you benefit everytime.

I have taught this book many times and everytime I feel I am the one benefitting more then the student.

Nice , may Allah reward you , There is al usool al thalatha and thalatul usool though

Akhee it is the same book, when the author shaykh abdul wahhaab wrote the book the title was changed sometimes so in some copies you will find usul thalatha written and in others you will find thalathatul usul but its one and the same book.

yes yes brother no doubt about that But there is a Slight Diffrence in the text , One has a little more details a a little more evidences, I one has been made a little simpler for the ordinary people. But no doubt one and the same book. And a must read for the beginner student of knowledge , One of the best books to start with.
فإن للإمام المجدد محمد بن عبدالوهاب رحمه الله رسالتان مفترقتان.
إحداهما: تسمى "ثلاثة الأصول وأدلتها"، وهي الرسالة المشهورة المتداولة، وهي المبدوءة بقوله -رحمه الله- : (اعلم أرشدك الله لطاعته أن الحنيفية ملة إبراهيم هي أن تعبد الله وحده مخلصا له الدين ...).
وهذا الاسم (ثلاثة الأصول وأدلتها) هو اسمها الحقيقي التي سماها به مصنفها؛ كما تشهد به النسخ الخطية الموثقة، وكما يشهد به أيضا النقل عن الشيوخ من أهل المعرفة بتراث الشيخ المجدد ممن تسلسل أخذه عن أئمة الدعوة النجدية وهو المثبت في كتبهم كالدرر السنية.
والرسالة الأخرى: تسمى "الأصول الثلاثة"، وهذه الرسالة متضمنة لمقصود الرسالة السابقة إلا أنها أوجز منها سياقا وأقل استدلالاً وهي منشورة ضمن (مجموعة التوحيد).
فكأن الرسالة الأولى صنفت لطلاب العلم والأخرى للعوام من الناس.

[ملحوظة مهمة...
اعلم رحمك الله أن رسالة "ثلاثة الأصول وأدلتها" تبدأ من قول المصنف -رحمه الله- : (اعلم أرشدك الله لطاعته أن الحنيفية ملة إبراهيم هي أن تعبد الله وحده مخلصا له الدين ...) وقد قام بعض تلاميذ المصنف رحمه الله فألحق في بدايتها رسالتين للمصنف رحمه الله جعلهما كالمقدمة لهذا المتن:
الرسالة الأولى: هي المبدوءة بقوله: (اعلم رحمك الله أنه يجب علينا تعلم أربع مسائل الأولى: العلم ....).
والرسالة الثانية: هي المبدوءة بقوله: (اعلم رحمك الله أنه يجب على كل مسلم ومسلمة تعلم هذه المسائل الثلاث والعمل بهن الأولى: أن الله خلقنا ورزقنا ولم يتركنا هملاً ...).

JazakiAllaah khayr...keep them coming.