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    Sharh Usool ath-Thalaath: My Notes

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    The following thread are *my* notes of Sharh Usool ath-Thalaath by ibn Uthaymeen, rahimahuallah

    Notes taken are from The Shiekhs Sharh of Shiekh ibn Abdul Wahhaab's Usool ath-Thalaath, however bits and pieces are also taken from the lectures of Sheikh Muhammad Hassan of the Sharh as well.

    Firstly, to clarify, Sharh Usool ath-Thallath means: The explanation (Shrah) of The Three Fundamentals (Usool ath-Thalaath)

    So what are The Three Fundamentals?
    Shaykh Muhammad ibn 'Abdul-Wahhaab, rahimatullah, wrote this in order to convey to every Muslim that which is obligatory upon him to know - in fact, the "three principles" are based on the three questions that we will all be asked in our graves.

    Biography of Sheikh ibn Abdul Wahhaab (Audio
    )
    Part 1|Part 2|Part 3|Part 4

    The Text of The Three Fundamentals (English)

    The Text of The Three Fundamentals (Arabic)





    more to come, inshallah!
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    re: Sharh Usool ath-Thalaath: My Notes


    Bismillah...

    Lesson 1:
    Before commencing with the explanation of the book, we will start with brief explanation of the book and the way it is structured so that a general idea of the book can be formed.

    Firstly the author (ibn Abdul Wahhaab, rahimahullah) does not start with the discussion of The Three Fundamental principles straight away, although he made them the title of the book.
    He starts with an introduction that covers three important topics:

    1) It is obligatory to learn and act upon 4 matter:
    a) Knowledge which is awareness of Allah, his messenger and the religion of Islam based of proofs.
    b) Acting on this
    c) Calling to this
    d) Patience with what befalls due to this

    2) That it is obligatory upon every Muslim, male and female to learn and act upon three matters:
    a) That Allah created us and provided sustenance for us. He did not leave us without a purpose. Rather, he sent messenger to us. whoever obeys him, enters paradise. Whoever disobeys him enters the fire.
    b) That Allah is not pleased with anyone mixing in worship with him
    c) It is not permissible to take those who oppose them as allies, even if they are relatives.
    3) Al Haanifiyyah ( (الحانفية: The way of worship of Ibraheem (aleyhi salaam) was purely and sincerely for Him. This is the purpose of creation of Mankind (i.e to worship Allah)
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My Notes


    Lesson 2:

    بسم الله
    Bismillah (In the name of Allah)

    Why the author begins with the “Basmalah” (i.e with ‘Bismillah')
    • To follow the example set in the Quran. Every Surah begins with the basmalah, with the exception of Surat at-Tawbah.
    • To follow the example of the Prophet, sallalhu aleyhi wa sallam, since he used to begin his letters with it.


    Structure:
    • The sentence has an unspoken part which is required to complete the meaning:
    • The unspoken word is a verb (in this case, كَتَبَto write, so, its mean to be: بسم الله أكتب In the Name of Allah, i write.

    The verb comes after the basmalah for two reasons:
    1) To seek Barakah (Blessing)
    2) It is a way of expressing that it is the only reason for writing (i.e for Him)

    • So, by taking this sentence to be what is meant (i.e in the name of allah i begin to ......(whatever you wish to do). The sentence in its entirety makes sense as opposed to just saying “In the name of Allah I begin” if you wish to start writing, for eg. It is not clear what you wish to do, but by saying “In the name of Allah I read”, then it leaves no doubt as to what you wish to do.



    It is encouraged to mention Allah’s name with every action
    It is encouraged for actions such as sleeping, eating, drinking, riding, etc.
    فكلوا مما ذكر اسم الله عليه
    So eat of (meats) on which Allah’s name hath been pronounced, if you have faith In His signs. [Al‐An’aam; 6:118]


    وقال اركبوا فيها بسم الله مرساها))
    So he (Nuh) said: "Embark on the ark, In the name of Allah, whether it moves or be at rest! For My Lord is Oft‐forgiving, most Merciful!" [Hud; 11:41]


    In the Hadith of umar Ibn Abu Salamah رضى الله عنه that The Prophet, صلى الله عليه و سلم said:
    يا غلا سم بالله، وكل بيمينك، وكل مما يليك
    Oh Boy, mention the name of Allah, eat with your right hand and eat of the dish what is nearer to you. (al-Bukhari)


    Beginning with the Basmalah is Barakah (blessing)
    • Commencing with the “basmalah” in everything we do is barakah and we are in need of it when the Barakah has dried up in our lives.
    • In this time of luxuries and material people have lost the meaning of what barakah is, and what it means.
    • It is a great bountry from allah that he bestows upon an individual barakah in him life, speech, sleep, food, drink, etc.



    The Name Allah
    • Allah is the title of the sole lord who created and fashioned everything
    • Allah is the singular name which covers all other beautiful names and magnificent attributes of Allah
    • All other names return to the name Allah, al-Malik, al-Quddoos, al-Azeez are names from the names of Allah.
    • We cannot say and do not say Allah is from the name of al-Quddoos or that Allah is form the name of al-Azeez, etc...
    • The name Allah is derived from the word اله illah. An Ilaah is a deity or object of worship, and Allah is the Ilaah worthy of being worshiped alone.


    الرحمن الرحيم
    ar-Rahmaan, ar-Raheem, (the Most‐Merciful, the Bestower of Mercy)
    The meaning of الرحمن الرحيم (Ar-Rahmaan, ar-Raheem)
    • الرحمن Ar-Rahmaan: One of the names particular to Allah and cannot be applied to other then him. It means the one who has as His attribute great and extensive mercy.
    • الرحيم ar-Raheem: applied to Allah but also applied to others restrictively. Its meaning is the one who is merciful to others. When the 2 names come together, it is the one who has mercy upon he who wishes from His servants.
    • Both names establish the attribute of Rahmah (mercy) to Allah.
    • Important principle of Aqeedah (creed) we need to establish and clarify. We confirm what allah confirmed upon himself without the following 4 things:
      تعطيل- Ta3teel (Denial)
      تحريف-Ta7reef (Distortion)
      تكيف-Takyeef (Asking how)
      تشبيه-Tashbeeh (Resemblense)

      Allah (swt) says in the Quran:

      ليس كمثله شيء وهو السميع البصير
      There is nothing like him, He is the all Hearer, all Seer
    • Allah has confirmed and established the attributes of Rahmah so we also confirm this attribute in a manner which brfits his Majesty without falling into the above 4 things.



    The greatness of Allah’s Mercy


    • From the Quran:

    قال عذاني أصيب به من أشاء ورحمتي وسعت كل شيء
    He (Allah) said: "With My punishment I visit whom I will; but My Mercy extends to all things. [Al‐A’raf; 7:156 ]


    • From the hadith:

    ان الله كتن في كتاب عنده فهو عنده فوق العرش ان رحمتي تغلب غضبي
    Allah (swt) wrote in a book which is with Him, and it is with Him above the throne “My mercy overtakes my wrath”. [Bukhari, Muslim]

    • One of the Sali7een (righteous) would say: “Oh Allah, you know that my mother is the most merciful person towards me, and I know that you are more merciful towards me than my mother, and my mother does not accept for me destruction and punishment. Do you accept it for me?



    Review questions

    (1) Why does the hidden verb in the basmalah come after the name of Allah (swt)? Hint: there are two reasons.

    (2) Explain the beautiful name of Allah (swt). In your explanation, describe how the beautiful name of Allah (swt) is derived.

    (3) What is the combined meaning of ‘al‐Rahmaan, al‐Raheem’? What is the verse in the Quran which supports this meaning?

    (4) When confirming and establishing the names and attributed of Allah (swt), what are the four things we avoid?
    Last edited by Ummu Sufyaan; 05-01-2009 at 08:23 AM.
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My Notes


    Lesson 3:

    اعلم رحمك الله أنه يجب علينا تعلم أربع مسائل
    Know, may Allah have mercy on you, that it is obligatory upon us to have knowledge of four matters


    اعلم
    I3lam, Know!

    What is knowledge?
    اعلم I3lam is an order, meaning know! The way it is phased indicated that the matter which needs to be learned is of importance.

    Knowledge (al-3Ilm) is: to comprehend something of in its true reality with certainty.

    The levels of comprehension are 6:
    1) العلم (al-3ilm) Knowledge: to comprehend something in its reality with certainly
    2) جهل البصيط(Jahl al-Baseet) Slight ignorance: Is absence of full comprehension
    3) جهل المرك(Jahl al-Murakkab) compound ignorance: to comprehend something in way opposite to its reality.
    4) الوهم (al-Wahm) Delusion: to comprehend something despite the presence of something else which should cause you to realize you are incorrect.
    5) الشك (ash-Shakk) Doubt: to think you comprehend something but you are ware of something contrary to it, which you think has the same possibility of being the truth: i.e equal probability of being correct or incorrect.
    6) الظن (al-Dhann) predominant belief: comprehension of something despite the presence of something which is contrary to it but less likely to be true. I.e greter probability of being correct.

    Knowledge is of two categories:
    1) ضروري (Dhoroory) Inevitable: is knowledge that is known inevitably without any need to investigate or prove with the evidence, eg that fire is hot.
    2) نظري(Nathry) Speculative: Is knowledge which requires investigation and proof. Eg the knowledge that it is obligatory to have intention (Niyyah) when making wudoo.


    رحمك الله
    Rahimakallah. May allah have mercy (Rahma) on you.

    The meaning of “May Allah have mercy upon you”
    Meaning: may Allah shower his mercy upon you, so you obtain what you are seeking and escape that which you fear and causes misfortune.

    So the (full) meaning of Rahma is:
    • May allah forgive your previous sins
    • Guide you to what is good and correct in the future
    • Protect you from sins in the future.

    This is the case if the term Rahmah is used on its own. However, If Maghfirah (forgiveness) is used alongside Rahmah, then the meaning changes slightly; maghfirah means forgiveness of ones previous sins, whereas rahmah will refer to the granting of what is good and protection from sins in the future.

    The kindness of the Author:
    • The phrase Rahimakallah is a is a dua (supplication) which the Sheikh makes for the one seeking knowledge.
    • Shows the care and concern he has for the reader, that he intends and desires good for them.
    • This is the kindness a teacher should have to thier students when calling to Allah so that the person on the receiving end is affected by what is taught and willing to accept.
    • If they were harsh, the student would turn away. Therefore when calling to Allah, gentleness and kindness in words and actions must be used as this is more likely to be accepted for the one seeking the truth.
    • As for the rebellious and arrogant one, then they are addressed in the opposite manner, with string and harsh refutation because they don’t wish for good, but instead prefer misguidance of others.


    يجب علينا
    Yajibu 3alaynaa Obligatory upon us
    What is Waajib:
    • The person who does it will be rewarded and the person who leaves it will be punished.
    • Therefore the following four issues (to come in later posts, inshallah) which are mentioned and cover Islam, every Muslim individual must learn them. Doing so will earn them the reward of Allah and the one who leaves it will be severely punished.


    The author did not say that the issues are مباع (Mubaah) permissible or مستحب musthabb (liked), rather he said they are obligatory.

    There are two types of Waajib:

    الواجب العينيAl-Waajib al-3ayni: the type of knowledge obligatory upon every Muslim to know. Eg knowledge of the 5 pillars. There is no excuse for being ignorant of them.

    الواجب الكفائي Al-Waajib al-Kifaa’y: type of knowledge not obligatory upon every Muslim. Others or a part of the community can learnt it and serve the community with it. Eg, Laws of inheritance. If a group learns this, then the whole community is not sinful.


    تعلم
    What is the knowledge that is implied here?
    • The knowledge implied here is the knowledge that the prophet came with and draws the slave closer to Allah.
    • Wordy knowledge is Mubaah but isn’t the type of knowledge intended. Whoever is ignorant of worldly knowledge will not be punished for it. If he learns it (and it is permissible) and benefits the Ummah with this knowledge, then he is rewarded



    Review questions
    (i) Explain what true knowledge is. Explain what its opposite is.

    (ii) What is the difference between shakk and dhann?

    (iii) What are the two categories of knowledge? Explain each one and give an example.

    (iv) What is the full meaning of rahma when used independently?

    (v) Explain the two types of wajib. Which of the two is implied in the author’s text?
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My Notes



    Lesson 4:

    الأولى: العلم: وهو معرفة الله، ومعرفة نبيه، ومعرفة دين الاسلام باأدلة
    الثاني: العمل به

    The first: Knowledge (al‐‘Ilm), which is knowledge and awareness of Allah, and knowledge of His Prophet, and Knowledge of the religion of Islam with the proofs.
    The second: Action upon that (knowledge).”

    So the fist of the previously learnt matters is that it is obligatory to know is al-3ilm or knowledge

    What knowledge do we need to know:

    1) Knowledge and awareness of allah
    2) Knowledge of His prophet
    3) Knowledge of the religion of Islam

    This is the knowledge that is waajid (obligatory) upon every Msulim to know

    معرفة الله
    Knowledge and worship of Allah:
    Knowledge and worship with the heart to an extent that it makes you:
    • Accept what He has prescribed
    • Submit to it through the laws the prophet, sallahu aleyhi wa sallam came with.

    This is the “test” for checking your knowledge and awareness of allah.

    • How do you dome to know of Allah? Through His signs which the prophet, sallalahu aleyhi wa sallam told us about and the signs which he provided us through his creation.
    • If you read the Quran you will come to know Allah. That is, it is He who created the heavens and earth, etc. Therefore considering these clear signs will increase your knowledge and awareness of your creator and it is He alone that deserves to be worshiped.
    • This is the method the quran uses. It addresses the human ntellect by asking them to ponder the signs of allah, then it defies them to reject the one creator.
    • The more you come to know of Allah, teh more you are inclined to accept and submit to His commandments.

    وفي الأرض ءايات للموقنين. وفي أنفسكم، أفلا تذكرون

    And on the earth are Signs for those of assured Faith. And also in your own selves: will you not then consider? [Adh‐Dhariyaat; 51:20‐21]

    ومعرفة نبيه
    Knowledge about His messenger:
    • This is knowing about the prophet, because it is he who informs us of Allah. He is the intermediary between Allah and His creation in the transmission of the message.
    • Knowledge of the Prophet to an extent that it makes a person:

    • Accept what he bought-guidance and the true religion
    • Affirms and attests to the truth of whatever he informed us of.
    • Compiles with the order he gave and avoids what he forbade
    • Judges by the revealed laws he came with and is pleased with them.
    فلا وربك لايؤمنون حتى يجكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلمون تسليما
    But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission. [an‐Nisaa’; 4:65]
    • Therefore we must come to know who the Prophet, sallalahu aleyhi wa sallam is, what he came with, his lineage, his place of birth how he received the revelation, how he called to Allah, know his Seerah.
    • It is not possible to be ignorant of he Prophet, he is Muhammad ibn Abdullah ibn Abdul Muttalib, ibn Haashim ibn Abdul Manhaf all the way up to Ibrahim, 3layhi as-Salaam


    ومعرفة دين الاسلام
    Knowledge of the religion of Islam:
    • It is the religion of the prophet, sallalahu aleyhi wa sallam ame with, the religion Allah has prescribed and which he ordered to be obeyed through.
    • General meaning of Islam: Islam is the religion of all prophets
    • Specific meaning of islam: it is the religion which allah sent to mankind through the prophet. Islam is the only way through folloing his way, sallalahu aleyhi wa sallam.
    • The Jews at the time of mus were Muslim, as were the Christians at the times of Eesa, but since they disbelieved in the prophet, they were no longer Muslims.
    • Islam is the only religion acceptable to Allah.

    ومن يبتغ غير الاسلام دينا فلن يقبل منه وهو في الاخرة من الخاسرين
    And whoever seeks a Religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers. [aal‐‘Imran; 3:85]

    Proof and evidence
    We have knowledge of Allah His Prophet and the religion of Islam based on evidence and proof, not on taqleed
    Proof is that which leads you to what you are seeking (i.e the haqq).
    There are 2 proofs:
    • نقلي (Naqlyy) Textual: affirmed by the Wa7y (revelation) i.e The quran and Sunnah
    • عقلي ('Aqlyy) Intellectual: established through observation and consideration.
    • The intellectual proofs are frequently used by Allah in his book where he says “and from his signs are such and such.”
    • The saying of the notable scholars are not taken as evidence, but instead thy rely on evidence to explain and clarify the words of Allah and his prophet, sallalahu aleyhi wa sallam.

Acting upon knowledge




صراط الذين أنعمت عليهم The path of those whom Thou hast favored:
These are the people who have combined knowledge with actions

غير المغضوب عليهم Not the (path) of those who earn Thine anger:
these are the people who have knowledge but do not act upon it (like the Jews)

ولا الضالين
nor of those who go astray
these are the people who act upon no knowledge.


Review questions
(i) How do you come to know Allah (swt)? Explain your answer thoroughly and provide Quranic evidence.
(ii) Knowledge of the Prophet (saw) should make a person do four things. What are these four things?
(iii) Compare the general and specific meanings of Islam.
(iv) What are the two types of proof and evidence? Explain each one.
(v) Explain the last verse of Surat Al‐Fatiha. In your explanation give details of the three types of people when it comes to acting upon knowledge.
Sharh Usool ath-Thalaath: My Notes

...desperate for husnul-khitaam...


please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: 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.
    Last edited by Ummu Sufyaan; 05-24-2009 at 09:00 AM.
    Sharh Usool ath-Thalaath: My Notes

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    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My Notes



    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:


  • وهو الذي جعل الليل والنهار خلفة لمن أراد أن يذكر أو أراد شكورا
    And He it is who has put the night and the day In succession, for such who desires to remember or desires to show his gratitude. [Al‐Furqan; 25:62]




    1) True faith
    2) Righteous actions
    3) Enjoining one another with good, the truth commanded by Allah.
    4) Enjoining one another with patient perseverance.

    1) الا الذين ءامنوا (except those who believe): this includes everything that brings a person closer to Allah from sound belief and beneficial knowledge. Iman can never be achieved except with correct knowledge which as mentioned previously is knowledge of Allah, his messenger and the religion of Islam. Although knowledge is implied for Iman cannot be achieved, except through knowledge.
    2) وعموا الصالحات (and do righteous good deeds): this is every statement or deed that brings one closer to Allah when done with sincerity and in the manner ordained by the Prophet, sallalahu aleyhi wa sallam. Thus, the saved believers will be the ones perform he good deeds which are waajib upon them as well the good deeds which are mustahhab. They occupy their time in the worship of Allah i.e in the things which benefit them in this and int eh hereafter.
    3) وتواصوا بالحق (and recommend one another to the truth): this is to advise one another to perfume good deeds to encourage upon it and to invite to it. It is is the enjoining to good and the forbidding of evil and to teach the beneficial knowledge to the people.
    4) وتواصوا بالصبر (and recommend one another to patience). This is to have patience and to advise one another upon patience in obeying the commandments of Allah, abandoning what Allah has declared lawful, and patiently bearing the qadr of Allah.


    كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله
    You are the best of the people raised up for mankind, enjoining what is right, forbidding what is wrong, and believing In Allah ... [Aal‐‘Imran; 3:110]





    The levels of Jihad un-Nafs:

    Ibnul Qayyim said: Jihad un-Nafs or Jihad of ones self is comprised of four categories:
    1) That a person strives against his own self to learn the guidance and true religion without which there is no success for the soul. He will not experience any happiness except by learning this.
    2) That a person strives to gibe dawah to what he has learned and is implementing and to teach it to those who do not know it.
    3) That a person accustoms his soul toi having paitnce and perseverance that is required as a result f calling to allah.
    4) So a person completes these four stages then he becomes one of the rightly guided and wise scholars and teachers (الربانيونar-Rabbaniyyoon)

    The statement of ash-Shaafi3i:






    Review Questions:
    (i) When Allah (swt) swears by one of his creations what does this indicate?
    (ii) What is the only exception to the verse in Surat Al‐Asr which states that all of mankind are in loss and destruction?
    (iii) How do we bring together the meaning of Iman mentioned in Surat Al‐Asr and the first of the four matters which is the learning of obligatory knowledge?
    (iv) What are the two conditions for an act of ibaadah (worship) to be accepted by Allah (swt)?
    (v) In your words, briefly explain what Ash‐Shaafi’ee (ra) meant by his statement.
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My Notes



    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.
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My Notes


    Mashallah, I didn't read the entire thread though. May Allah reward you immensely for this effort.
    Sharh Usool ath-Thalaath: My Notes

    If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allah (Alone) let believers put their trust.
    Surah Ale Imran : 160

    It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said:
    The Prophet (blessings and peace of Allaah be upon him) climbed up Uhud, accompanied by Abu Bakr, ‘Umar and ‘Uthmaan, and the mountain shook with them. He struck it with his foot and said: “Stand firm, O Uhud, for there is no one on you but a Prophet or a Siddeeq or two martyrs.”
    Narrated by al-Bukhaari (3483)

    Allah (Subhaanahu Wa Taala) does not inspire seeking forgiveness in a slave whom he wishes to punish.
    Ali (RadhiAllahu Anhu)

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    Re: Sharh Usool ath-Thalaath: My Notes

    ^wa alaykum us-Salaam
    the effort isnt mine, i plagiarized my brothers notes
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My 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


    -----------------
    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)?
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My Notes

    JazakAllahu Khayran for all this Ukhti. Is your Brother a formal student of knowledge?
    Sharh Usool ath-Thalaath: My Notes


    "I spent thirty years learning manners, and I spent twenty years learning knowledge."

    ~ 'Abdullāh bin al-Mubārak (rahimahullah)

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    Re: Sharh Usool ath-Thalaath: My Notes


    wa iyyakumaa. no, he isn't...
    Last edited by Ummu Sufyaan; 12-06-2009 at 09:50 AM.
    Sharh Usool ath-Thalaath: My Notes

    ...desperate for husnul-khitaam...


    please make dua that Allah grants me a good end (to my life). please make dua that Allah guides me.


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    Re: Sharh Usool ath-Thalaath: My Notes



    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.
    Sharh Usool ath-Thalaath: My Notes



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    Re: Sharh Usool ath-Thalaath: My Notes

    Nice , may Allah reward you , There is al usool al thalatha and thalatul usool though
    Sharh Usool ath-Thalaath: My Notes

    How perfect You are O Allaah, and I praise You. I bear witness that none has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance

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    Re: Sharh Usool ath-Thalaath: My Notes



    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.
    Sharh Usool ath-Thalaath: My Notes



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    Re: Sharh Usool ath-Thalaath: My Notes

    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 ...).
    Sharh Usool ath-Thalaath: My Notes

    How perfect You are O Allaah, and I praise You. I bear witness that none has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance

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    Re: Sharh Usool ath-Thalaath: My Notes

    JazakiAllaah khayr...keep them coming.
    Sharh Usool ath-Thalaath: My Notes

    *****
    قال ابن أبي مليكة : أدركت ثلاثين من أصحاب النبي - صلى الله عليه وسلم - كلهم يخاف النفاق على نفسه
    Ibn Abī Mulaykah said: "I encountered thirty Companions of the Prophet, every one of them fearing hypocrisy for himself." [Muslim]

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    Re: Sharh Usool ath-Thalaath: My Notes

    السلام عليكم ورحمةالله وبركاته

    Will you be continuing this thread as it seems infinished ?

    جزاك الله خيرا

    if not could you direct me to the lectures you were listening to if Sheykh Uthaymeen so in order to continue listening to the series even if in Arabic Alhamdulillah.

    جزاك الله خيرا


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