Thalaathatul Usool Class 2

Thalaathatul Usool 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 2 (24/10/09) Review of previous Class:  The Title: Thalaathatul Usool should not be confused with Usool Thalaatha. Both are two different books by the same author (rahimahullaah). Usool Thalaatha is a treatise written for children. [Check the explanation of As-Shaykh Saleh Aalu-Shaykh (hafidhahullaah)]  Many scholars from the past and present have explained this book. They include: Imaam ‘Abdul ‘Azeez bin Baaz, Imaam Saleh al-Uthaymeen, As-Shaykh Abdullaah Muhammad Yahyaa, Shaykh Muneer Aadam, As-Shaykh Muhammad Tayyib Ansaaree, As-Shaykh Abdirahmaan ibn Qaasim, As-Shaykh Muhammad ibn Abdul Azeez ibn al-Maani’, As-Shaykh Abdullaah Al-Fawzaan, As-Shaykh Majdee Makki, As-Shaykh Khaalid ibn Abdullah AlAnsaaree, As-Shaykh Ubayd ibn Abdillah al-Jaabiree, As-Shaykh Zaid Al-Madkhalee, AsShaykh Ibraaheem Ar-Ruhaylee, etc.  Knowledge is to comprehend the reality of something as it truly is, with total conviction.  Knowledge of Allaah: Knowing Him, knowing His rights, knowing Him by His Perfect Names and Attributes, knowing Tawheedu-Ruboobiyyah (Oneness of His Lordship), and knowing Tawheed al-Uloohiyyah (Oneness of Allaah in our worship).  Knowledge of our Prophet Muhammad (sallalaahu ‘alaihi wasallam): is to believe that he is the Messenger of Allaah and that to believe in all that he came with and obey what ever he commanded with and to stay away from what he forbade from.  Knowledge of the religion of Islaam: The true religion is Islaam; and all prophets from Nooh (‘alaihis-salaam) to Muhammad (sallalaahu ‘alaihi wasallam) came with al-Islaam. Islaam is the belief that there is no deity worthy of worship in truth except Allaah alone.  Knowing Allaah, His prophet and His Deen with proofs: Proof is what Allaah said, what the Messenger (sallalaahu ‘alaihi wasallam) said and what the Sahabaa (ridwaanullaah ‘alaihim) unanimously agreed upon.  These principles are an obligation upon every male and female.

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Objective of Class 2: -To understand the meaning of knowledge and actions. -To understand the meaning of patience. -To understand the meaning of Suratul-‘Asr.

The Text:

ّ‫ انعًم ب‬:‫انثبَيت‬ 2. Acting upon that. The Explanation: The second matter is to act upon al-Islaam, i.e. to act in accordance to the commands of Allaah and to act in accordance to what the prophet (sallalaahu ‘alaihi wasallam) came with. Righteous actions are those which are done sincerely for Allaah and in conformity to the guidance of the prophet (sallalaahu ‘alaihi wasallam). Included in this are the acts of ‘ibaadah (worship), ahkaam (legal rulings), and all righteous actions (even business transactions, politics, etiquettes, manners, righteous character, etc). The prophets (‘alaihumus-salaam) came with the command of all righteous actions. The main objective of the seeker of knowledge should be to act upon the knowledge. Knowledge should not be sought to seek fame and status among the people. The great Muhaddith Khateeb al-Baghdaadi (rahimahullaah) mentioned a beautiful statement of Fudayl ibn Iyaad (rahimahullaah) in his book “Iqtidaa-ul-‘Ilmil-‘Amal”(The need Knowledge has of Actions): ‘The ‘aalim (scholar) remains jaahil (ignorant) with regard to what he has learnt until he acts according to it, and only then does he become a true scholar.’ Explaining this Athaar, Shaykh Abdullaah ibn Saleh Al-Fawzaan said: This statement is precise and has a vast meaning. The person who has knowledge must act on that knowledge, and if does not then he is just like ignorant person. Why? It is because both the ignorant and this one is the same with regards to their actions. The scholar can never be a true scholar unless he acts upon the knowledge. Khateeb al-Baghdaadi (rahimahullaah) mentioned another athaar (narration) from the Salaf, in the same book, “Iqtidaa-ul-‘Ilmil-‘Amal”(The need Knowledge has of Actions): ‘We used to seek aid in memorizing Hadeeths by acting upon them.’

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The Text:

ّ‫اندعٕة اني‬:‫انثبنثت‬ 3- Calling to that. The Explanation: After the person possesses knowledge and and after he acts upon it, then is it upon him to call to Allaah and to call to Islaam with knowledge. Da’wah (calling to Allaah) is an obligation upon every Muslim who knows Allaah, His prophet and Deen. Da’wah is of two types. They are: 1) Ad-Da’wah at-Ta’sees. This is the initial call; this is the call to the non Muslims to Islaam, teaching them ‘aqeedah and the Deen of Islaam with proofs, evidences and detail according to ones ability. At this point it is appropriate that we ask: What is ‘Aqeedah? And what is the Deen of Islaam? Is ‘aqeedah the same as tawheed? According to the scholars of the past and present, there is a slight difference between ‘aqeedah and tawheed. ‘Aqeedah is the fundamentals or foundations of the religion. Included in the ‘aqeedah are: the six branches of ‘eemaan (faith), the refutations of the misguided sects, refutation of all shubuhaat (things which cause doubt in the religion). Some of the Salaf, such as Imaam Ahmad (rahimahullaah) used the word ‘As-Sunnah’ as a synonym to the word ‘’Aqeedah’. This word, ‘AsSunnah’, began to be used at the beginning of the third century after the Hijrah. Many of the Salaf named their books ‘As-Sunnah’ explaining the principles and foundations of the religion, for example: i.

Kitaabus-Sunnah of Imaam Ahmad (d. 241AH)

ii.

As-Sunnah of al-Athram (d. 273AH)

iii.

Kitaabus-Sunnah of Aboo Daawood (d. 275AH)

iv.

Kitaabus-Sunnah of Ibn Abee ‘Aasim (d. 287AH)

v.

Kitaabus-Sunnah of ‘Abdullaah, the song of Imaam Ahmad (d. 290AH)

vi.

As-Sunnah of al-Marwazee (d. 292AH)

vii.

Sareehus-Sunnah of Ibn Jareer at-Tabaree (d. 310AH)

viii.

As-Sunnah of al-Khallaal (d. 311AH)

ix.

Sharhus-Sunnah of al-Barbahaaree (d. 329AH)

x.

As-Sunnah of al-‘Assaal (d. 349AH)

xi.

As-Sunnah of at-Tabaraanee (d. 360AH).

2) Ad-Da’wah at-Tas’heeh. This is the call to rectification, to correct that which is incorrect. This is when one addresses the call to the Muslims, those Muslims who have deviated from the religion, or they are ignorant about correct way of worship, or some Shirk (associating partners with Allaah) has entered upon their acts of worship and they have deviated concerning the rights of Allaah, or those who are ignorant of the correct meaning of Laailaaha illa Allaah, etc.

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As for those who explain Laailaaha illa Allaah as that there is no Khaaliq (Creator), no Raaziq (Provider), no Mudabbir (Sustainer) except Allaah, then this is not the correct meaning of Laailaaha illa Allaah. This is just the meaning of Tawheed ar-Ruboobiyyah (Oneness of Allaah in His Lordship) which almost no one is ignorant about, even Aboo Jahl knew it. The Kuffaar they bear witness to this part of Tawheed. Allaah says in the Qur’aan:

ٌٕ‫ٔنئٍ سأ نتٓى يٍ خهقٓى نيقٕنٌٕ اهلل فأَّٗ يٕفك‬ [And if you ask them who created them, they will surely say: “Allaah”, How then are they turned away (from the worship of Allaah, Who created them?) Surah Az-Zuhruf: 87] The correct meaning of Laailaaha illa Allaah is that there is absolutely no deity worthy of worship except Allaah alone. So we give Ad-Da’wah at-Tas’heeh to the Soofiyyah, who enter aspects of Shirk into their acts of worship, to correct their worship by calling them to worship Allaah alone and by warning them from Shirk. And also we give Ad-Da’wah at-Tas’heeh to the people of Qutubiyyah (the followers of the destrucve ideology of Sayyid Qutb), the people of Surooriyyah (the followers of the deviant manhaj of Muhammad Suroor Zaynul Aabideen), and people of other ahzaab (misguided sects and parties). We explain the correct meaning of Laailaaha illa Allaah to Jama’at at-Tableegh. There are many traits that the caller, who embarks on the Da’wah to Allaah, should have; here we shall mention the 6 most important qualities from them: i.

Taqwa (Fearing Allaah)

ii.

Ikhlaas (Sincerity)

iii.

‘Ilm (Knowledge)

iv.

Sabr (Patience)

v.

Starting from that which is the most important issue for the people. And the most important of all is to teach the people the Usoolu-Deen (fundamental principles of the religion) and the ‘Aqeedah.

vi.

To be a Salafee (treading upon the path of the Salafus-Saalih)

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The Text:

ّ‫الصبس عهٗ األذٖ في‬: ‫الزابية‬ 4- Patiently persevering and bearing any harm encountered upon that way. The Explanation: It is to have self control and it is to take every grief and hardship that one encounters to Allaah alone, while embarking on the Da’wah to Allaah. This is something that many of the people lack and many of the people are hasty. Allaah says:

ْ‫َٔنَ َقدْ ُكرِبَتْ ُزسُمٌ يٍِ قَبِْهكَ َفصَبَسُٔاْ عَهَٗ يَب ُكرِبُٕاْ َٔأُٔذُٔا‬ [Verily, Messengers were denied before you (O Muhammad sallalaahu ‘alaihi wasallam), but with patience they bore the denial, and they were hurt](Surah Al-An’aam: 34)

In the advice of Luqmaan (‘alaihis-salaam) to his son, he said:

ِ‫عٍِ انًُُْكَسِ َٔاصْبِسْ عَهَٗ يَب َأصَب َبكَ ِإٌَ ذَِنكَ ِيٍْ عَ ْزوِ انْأُيُٕز‬ َ ََّْ‫يَب بَُُيَ أَ ِقىِ انصَهَبةَ َٔأْيُسْ بِبنْ ًَعْسُٔفِ َٔا‬ [O my son! Perform as-Salat, enjoin (on people) al-Ma’roof (Islaamic Monothiesm and all that is good), and forbid (people) from al-Munkar (disbelief in the Oneness of Allaah, polytheism and all that is evil and bad), and bear with patience whatever befalls you.](Surah Luqmaan: 17) So whomsoever wants to tread the path of Da’wah, then it is obligatory upon them to have patience obeying the command of Allaah and by following the guidance of the prophets and the righteous.

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The Text:

:ٗ‫ٔاندنيم قٕنّ تعبن‬ The proof is the saying of Allaah, the Most High:

                 “By time, mankind is in a state of loss, except those who believe, do righteous deeds, recommend one another to the truth and enjoin one another with patient perseverance” (Surah’Asr)

The Explanation: The proof for the four issues that the Shaykh (rahimahullaah) advised us with are mentioned in this short Surah, which most, if not all of the Muslims have memorised: 1) Knowledge: ‫( الذيه ءامىو‬those who believe). 2) To act on it: ‫( وعملوٌا الصآلحاة‬do righteous deeds). 3) To call to it: ‫( وتواصوبالحق‬recommend one another to the truth). 4) To patiently persevering and bearing any harm encountered upon that way: ‫( وتواصوبالصبر‬enjoin one another with patient perseverance). Allaah swears by time in this Surah, similar to that is “By Night” and “By the Sun”. Allaah swears by whatever He is pleased with. As for us it is not permissible to swear by anything other than Allaah, based on the saying of the prophet sallalaahu ‘alaihi wasallam which means: “He who swears by other than Allaah, commits Kufr or Shirk” (Reported by At-Tirmidhi (no. 1535) The servant is prohibited from swearing by other than Allaah, even if it is by the noblest of creation, Muhammad sallalaahu ‘alaihi wasallam, even if it is by the Ka’bah, or by anything from the creation of Allaah. What is ‘Asr (the time) that Allaah is swearing by in this Surah? 1. It could be the ‘Asr (the time) of Nubuwwah (prophethood) because this is a magnificent period. This is the ‘asr that Allaah sent the final and last Messenger with a general Message to the whole of Mankind, whereas other Messengers were sent to only their people.

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2. It could be Salatul ‘Asr because it is the Salaatul Wustaa (the middle prayer) according to the correct statement. The scholars have differed regarding the Middle prayer. According to a group it is Salatul ‘Asr and according to another group it is Salatul Fajr. According to the Muhaqqiqeen (researchers) the most raajih (acceptable) of the two statements is that it is Salatul ‘Asr. Consequently, both of these times are the most important times of the day. The angels come to the worshippers in a succession by night and day and all of the get together at the time of the Fajr and ‘Asr prayers (See Fath al-Baaree, Volume 6, p. 239). And it is the times when the servant makes the morning and evening dhikr (after fajr till sunrise and after ‘asr till sunset). And the time of Salatul ‘Asr and Salatul Fajr, Allaah will be seen in Jannah (See Bukhaari (no. 554) and Muslim (no. 554) and (no. 1432). 3. It could be the whole of time, including the magnificent period of Prophet hood, the time of Salatul ‘asr. In this Surah, Allaah addresses that the people are in misguidance and loss and in the verge of destruction with the exception of those whom Allaah have saved and protected. Those whom Allaah have protected are those who have the following traits of Eeman: 1) Belief in Allaah: in His Ruboobiyyah (Lordship), in His ‘Uloohiyyah (right to be worshipped alone without associating any partners withHim), in His Asma wa-Sifaat (Names and Attributes), belief in the Angels, belief in the Books, belief in the Messengers and belief in the Last Day. (Explained in detail in the first issue) 2) Righteous actions (whether it be in the area of ‘ibaadah, ahkaam, mu’amalaat, or siyaasah) done sincerely for Allaah in accordance to the guidance of the prophet sallalaahu ‘alaihi wasallam. (Explained in detail in the second issue) 3) Calling to the truth. (Explained in detail in the third issue) 4) Patient perseverance to any harm. (Explained in detail in the fourth issue) The Salaf used to implement this remarkable Surah in their everyday lives. One of which is that the Sahaba (radi Allaahu anhum ajma’een) would advice with Suratul ‘Asr when ever they departed from a meeting and then they would say the salaams. It is reported in Haafidh At-Tabaraanee in Al-Awsat (5/215), (no.5124): “If two companions of the prophet sallalaahu ‘alaihi wasallam were to meet, they would not depart until one of them had recited, “. ‫ إن اإلوسان لفي خسر‬.‫”والعصر‬, then one of them would convey the salaams to the other” (This was authenticated by Al-Albaanee in As-Saheehah (no. 2648).) This is a Sunnah that has become Sunnah al Mahjoorah (abandoned Sunnah) because the people have stopped implementing it. It is for us to revive such abandoned Sunnahs.

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The Text:

:‫قبل انشبفعي زحًّ اهلل‬ As-Shaafi’ee (rahimahullaah) said:

‫نٕ يب أَزل اهلل حجت عهٗ خهقّ إال ْرِ انسٕزة نكفتٓى‬ “If Allaah had sent down to His creation no other proof besides this Surah, it would be sufficient for them.” The Explanation: Imaam as-Shaafi’ee is Aboo Abdillaah, Muhammad ibn idrees Ash-Shaafi’ee (rahimahullaah), the Imaam and scholar of his era. He was born in Ghaazah on 150 AH, and died on 204AH at the age of 72 years. Imaam as-Shaafi’ee was the first one to compile a book on Usoolul Fiqh called Ar-Risaalah. He was also the first to compile a book on the superiority of Surahs and verses of the Qur’aan called Manafi’al Qur’aan. Imaam ash-Shaafi’ee had a detailed understanding of this Surah, he knew that Suratul ‘Asr with its shortness, contains many vast meanings. In his tafseer of Suratul ‘Asr, Al-Haafidh Ibn Katheer (rahimahullaah) mentions a similar narration from Imaam as-Shaafi’ee: “If the people contemplated upon this Surah, it would be sufficient for them.”

End of Class 2

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