useful benefits from the explaantion of thalaathatul-usool by imam ibnul-uthaymeen

7/29/2019 Useful Benefits from the Explaantion of Thalaathatul-Usool by Imam Ibnul-Uthaymeen

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UUsseeffuull BBeenneeffiittss ffrroomm tthhee EExxppllaannaattiioonn ooff TThhaallaaaatthhaattuull--

UUssooooll bbyy IImmaaaamm IIbbnnuull--UUtthhaayymmeeeenn ((dd..11442211HH))Prepared by Aboo Hameed al-Falaasee

Translation by Maaz Qureshi

Version 1.0

The praise is for Allaah, Lord of the worlds, and may salutations and peace be upon the

Messenger of Allaah. To proceed:

I have recorded for you my brothers some of the benefits that are attained from

reading the book, Sharh Thalaathatil-Usool, by Shaykh Muhammad Ibn Saalih al-Uthaymeen (d.1421H) rahimahullaah. I have done this whilst asking the Protector the

Mighty and Majestic for success, and I ask that He brings about the greatest amount ofbenefit for the people through it.

And Allaah is the One who grants success and He is the One who guides to the StraightPath.1

Your brother for the sake of Allaah,Aboo Hameed al-Falaasee

1NOTE: I have recorded these benefits from the book whilst employing some right of disposal to change that

which was ambiguous. Translators Note: All references to Sharh Thalaathatil-Usool of Shaykh Ibnul-

Uthaymeen are taken from the Arabic edition published byDaarul-Kutubil-Ilmiyyah, of Beirut, Lebanon.


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Useful Benefits from the Explanation Of Thalaathatul-

Usool by Imaam Ibnul-Uthaymeen (d.1421H)

www.SunnahPublishing.net

2

The First Benefit

The Difference Between ar-Rahmaan and ar-Raheem

[1]: ar-Rahmaan is a Name from amongst the Names that are specific to Allaah the Mighty

and Majestic, it cannot be applied to anyone other than Him. And the meaning of ar-

Rahmaan is: the One who is described with vast mercy.

[2]: ar-Raheem is applied to Allaah the Mighty and Majestic and to other than Him. And

its meaning is: the One who possesses mercy and bestows it upon others.

So ar-Rahmaan is the One who possesses mercy, and ar-Raheem is the One who possesses

the mercy and bestows it upon others. So when all of this is combined, the intended

meaning of ar-Raheem is: the One who bestows His mercy upon whomsoever He wills

from amongst His servants, as Allaah the Exalted said,

He punishes whomever He wills and has mercy upon whomever He

wills, and to Him you will be returned. [Sooratul-Ankaboot 29:21]

The Second Benefit

Levels of Comprehension

The levels of comprehension are six:

[1]: Knowledge (al-ilm); it is to comprehend something in its proper context, with decisive

comprehension.

[2]: Modest ignorance (al-jahlul-baseet); it is to not fully comprehend something.

[3]: Compounded ignorance (al-jahlul-murakkab); it is to understand something in a way

that opposes its proper context.

[4]: Conjecture (wahm); it is to comprehend something with probability, which is theopposite of evident correct meaning.

[5]: Doubt (ash-shakk); it is to comprehend something in a way that has an equal probability

of being correct or incorrect.

[6]: Assumption (adh-dhann); it is to comprehend something with the greater probability of

being incorrect.


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The Third Benefit

Meaning of the Authors Statement: May Allaah Have Mercy upon You

May Allaah have mercy upon you, means: May He confer His mercy upon you, such that

you obtain what you are seeking and that you are saved from that which will cause you

misfortune. So the meaning is: May Allaah forgive you for what has proceeded from your

sins and grant you success through your forgiveness. So the forgiveness is for whatever has

proceeded from the sins and the mercy and the success goes towards the goodness and

safety from any sins in the future.

So this action of the author rahimahullaah - indicates his concern and compassion for the

one being addressed and his wanting goodness for him.

The Fourth Benefit

The General Islaam and the Specific Islaam

His statement, Knowledge of the Religion of Islaam:

Islaam with the general meaning is to worship Allaah with whatever He has legislated ever

since Allaah sent the Messengers, up until the Hour is established. Likewise, Allaah the

Mighty and Majestic has mentioned that in many aayaat which indicate that all of the

previous systems of legislation were submission (islaam) to Allaah the Mighty and Majestic.Allaah the Exalted said about Ibraaheem (alayhis-salaam),

O our Lord, make us Muslims (those who submit) to you and make from

amongst our descendants a Muslim Ummah (nation). [Sooratul-Baqarah2:128]


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The Fifth Benefit

The Meaning of Dawah upon Insight

This is dawah (calling) to whatever the Messenger (sallallaahu alayhi wa sallam) came with

from the Shareeah of Allaah the Exalted with its three, or four levels, which have been

mentioned by Allaah the Mighty and Majestic in His statement,

Call to the way of your Lord with wisdom and a good admonition and

debate with them which that which is better. [Sooratun-Nahl 16:125]

And the fourth level in mentioned in the statement,

And do not argue with the People of the Book, except with that which is

better, except for those amongst them who transgress. [Sooratul-Ankaboot

29:46]

So the insight (baseerah) must be found in whatever one is calling to, because the caller

must be knowledgeable about the rulings of the Shareeah, the methodology of giving

dawah and the condition of the one being called.

The Sixth Benefit

Categories of Patience

Patience consists of three categories:

[1]: Patience upon obedience to Allaah.

[2]: Patience in refraining from those things that Allaah has prohibited.

[3]: Patience upon the Qadar(divine pre-decree), which Allaah has set in continual motion,

whether it is from that which the servants have no share in, or whether it is from that

which Allaah has set in motion from harm and aggression at the hands of some of his

servants.


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The Seventh Benefit

Levels of Jihaad against Ones own self

The Shaykh rahimahullaah said that Ibnul-Qayyim rahimahullaahu taaalaa said,

Jihaad against ones own self is comprised of four categories:

Firstly: That he strives against his own soul to learn the guidance and the true Religion,

without which, there is no success for the soul. He will not experience any happiness in

this life, nor in the life of the Hereafter, except by learning this.

Secondly: That he strives to act in accordance to it after he has learned it.

Thirdly: That he strives to give dawah to it and to teach it to those who do not know it.

Fourthly: That he strives to have patience with the hardship that comes as a result of thecall to Allaah the Exalted and the harm at the hands of the creation and that he bears all of

that for the sake of Allaah.

So if he completes these four levels, then he will become one of the rabbaaniyyoon (upright

teachers).

The Eighth Benefit

Explanation of Sooratul-Asr

So Allaah the Mighty and Majestic has sworn in this soorah by the time that all of mankind

is in a state of failure and loss, regardless of how much wealth, children, high standing and

nobility he has; except for the one who has combined within himself these four attributes:

Firstly: Faith (eemaan); and this includes everything that brings one closer to Allaah the

Exalted from sound belief and beneficial knowledge.

Secondly: Righteous action; and it is every statement or deed that brings one closer toAllaah, such that its doer becomes sincere (mukhlis) to Allaah and a follower of Muhammad

(sallallaahu alayhi wa sallam).

Thirdly: Advising one another with the truth; and it is to advise one to perform good

deeds, to encourage one upon it and to invite to that.


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Fourthly: To advise one another with patience; such that they advise one another to be

patient in obeying the commands of Allaah the Exalted, abandoning whatever Allaah has

declared unlawful and patiently bearing the Qadar(divine pre-decree) of Allaah.

So advising one another with the truth and advising one another with patience comprises

enjoining the good and prohibiting the evil. It is due to these two that the propercondition, uprightness, victory, nobility and excellence will be achieved.

You are the best nation raised for mankind. You enjoin what is good

and prohibit what is evil and you believe in Allaah. [Soorah Aali -Imraan3:108]

The Ninth Benefit

Explanation of the Saying of Imaam ash-Shaafiee about Sooratul-Asr

Stated ash-Shaafiee rahimahullaahu taaalaa, If Allaah has not revealed any other

evidence upon His creation besides this soorah, it would have been sufficient for them.2

Shaykh Ibnul-Uthaymeen rahimahullaah said, His rahimahullaah intended purpose

was that this soorah is a sufficiency for the creation to urge them to hold onto the Religion

of Allaah with eemaan (faith), righteous action, calling to Allaah and being patient upon

that. And his intended purpose is not that this soorah is a sufficiency against the entirety of

the Shareeah.

And his statement, If Allaah has not revealed any other evidence upon His creation

besides this soorah, it would have been sufficient for them, indicates that when an

intelligent and insightful person hears this soorah or reads it, then it is inevitable that he

must hasten to free himself from the state of loss. And that will occur by him possessing

these four attributes: eemaan, righteous action, advising one another to the truth and

advising one another with patience.3

2 Refer to Tafseerul-Quraanil-Adheem (8/500) of Ibn Katheer.3 Refer to Sharh Thalaathatil-Usool (p. 16) of Ibnul-Uthaymeen.


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The Tenth Benefit

Worship, With its General and Specific Understandings

So the general understanding of worship is, Submission to Allaah with love and exaltation

by doing whatever He has commanded and refraining from His prohibitions in a manner

that has been prescribed through His Shareeah.4

As for the specific understanding of worship, which employs detail, then Shaykhul-Islaam

Ibn Taymiyyah rahimahullaah said, Worship (al-ibaadah) is a comprehensive noun for

everything that Allaah loves and is pleased with from statements and actions, whether they

are done outwardly or inwardly, such as fear (khawf), awe (khashyah), reliance (tawakkul),

Prayer, zakaat (obligatory charity), fasting and other than that from the prescribed duties of

Islaam.5

The Eleventh Benefit

Types of Worship

Know that worship is of two types:

Firstly: Worship of the creation (ibaadah kawniyyah); it is submission to the universal

command of Allaah the Exalted. This includes all of the creation and no one is able to

escape it, due to the statement of Allaah the Exalted,

There is no one in the heavens and the earth, except that he comes to

the Most Merciful as a servant. [Soorah Maryam 19:93]

Secondly: Worship that is prescribed by the Shareeah (ibaadah shariyyah); it is to submit to

the command of Allaah the Exalted, which has been prescribed in the Shareeah. So this is

specific to those who obey Allaah the Exalted and follow whatever His Messengers

(alayhimus-salaam) came with. An example of this is the statement of Allaah the Exalted,

And the servants of the Most Merciful are those who walk upon theearth easily. [Sooratul-Furqaan 25:63]

4 Refer to Sharh Thalaathatil-Usool (p. 23) of Ibnul-Uthaymeen.5 Refer to Majmooul-Fataawaa (10/149) of Ibn Taymiyyah.


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So the person is not praised for the first type, since it is not due to any action of his own.

However, he may be rewarded for thankfulness in times of ease and patience in times of

calamity. This is contrary to the second type, since a person is rewarded for that.

The Twelfth Benefit

The Definition and Categories of Tawheed

In the Arabic language, Tawheed comes from the verbal noun, wahhada,yuwahhidu. That is,

to make something one. And this cannot be actualized, except by negation (nafee) and

affirmation (ithbaat). This is negation of this ruling from everything besides the One who

is deified and affirmation for Him.

In conventional usage, the author defined Tawheed with his statement, Singling out Allaahthe Glorified and Exalted with that which is specific to Him. 6

And the categories ofTawheed are three:

Firstly: Tawheedur-Ruboobiyyah (oneness of Allaahs Lordship) is, Singling out Allaah the

Glorified and Exalted with creation, sovereignty and supreme control.7

Secondly: Tawheedul-Uloohiyyah (oneness of Allaahs Divinity) is, Singling out Allaah the

Glorified and Exalted with worship, such that a person does not worship anyone else along

with Allaah and he draws closer to Allaah by worshipping Him.8

Thirdly: Tawheedul-Asmaa was-Sifaat (oneness of Allaahs Names and Attributes) is,

Singling out Allaah the Exalted with whatever He has named Himself with and whatever

He has described Himself with in His Book; or upon the tongue of His Messenger

(sallallaahu alayhi wa sallam). That occurs be affirming whatever he has affirmed and

negating whatever he has negated, without tahreef (distortion), or tateel (denial), without

takyeef(asking how), or tamtheel (resemblance).9

6 Refer to Sharh Thalaathatil-Usool (p. 25) of Ibnul-Uthaymeen.7 Refer to Sharh Thalaathatil-Usool (p. 25) of Ibnul-Uthaymeen.8 Refer to Sharh Thalaathatil-Usool (p. 25) of Ibnul-Uthaymeen.9 Refer to Sharh Thalaathatil-Usool (p. 25) of Ibnul-Uthaymeen.


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The Thirteenth Benefit

Types of Shirk

Shirk is of two types: [i] Major Shirk (shirkun akbar); [ii] and Minor Shirk (shirkun asghar).

So the first type is Major Shirk, and it is everything that is referred to as Shirk by Allaah and

it constitutes that the person has left his Religion.

The second type is Minor Shirk and it is every act, whether a statement or an action, that

the Shareeah has described as Shirk. However, this does not take one out of the Religion.

So it is upon the person to beware of Shirk, both its major and minor forms. Indeed,

Allaah the Exalted has stated,

Indeed, Allaah does not forgive that Shirk be committed with Him. [Sooratun-Nisaa 4:48]

The Fourteenth Benefit

Benefits from the Statement of Allaah, Indeed, your

Lord is Allaah who created the heavens and the earth

Allaah the Exalted said,

Indeed, your Lord is Allaah who created the heavens and the earth in six

days and then then established Himself above the Throne. He covers the

night with the day, chasing it rapidly; and the sun, the moon and the stars

are subjected to His command. Unquestionably, His is the creation and

the command; blessed is Allaah, Lord of the worlds. [Sooratul-Araaf 7:54]

This aayah contains the following benefits:

Firstly: Indeed, Allaah created these magnificent creations in six days. And if He hadwanted, He could have created them in a single moment. However, He connected the

effects to their causes, as was necessitated by His wisdom.

Secondly: He ascended above the Throne. That is, He rose over it with an ascension that

is specific to Him, as befits His Majesty and Magnificence. So this shows the perfection of

His sovereignty and absolute authority.


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Thirdly: He veils the night with the day. He made the night a cover for the day. That is, a

wrap for it. So it is like a garment that hangs down over the light of the day. So it covers

it.

Fourthly: He made the sun, the moon and the stars submissive to His command how

majestic is His sovereignty. He commands them as He wills for the benefit of His servants.

Fifthly: The comprehensiveness of His sovereignty and perfection of His absolute

authority, since the creation and command is His and not for other than Him.

Sixthly: The comprehensiveness of His ruboobiyyah (Lordship) for all of the worlds.

The Fifteenth Benefit

Types of Supplication

Know that the supplication (ad-duaa) is of two types: [i] Supplication of request (duaa

masalah); [ii] and the supplication of worship ( duaa ibaadah).

So the duaaul-masalah is a supplication of request. That is, a request for the fulfilment of

various needs. And it is worship when it is made by the servant to his Lord, because it

comprises needing Allaah the Exalted and making recourse towards Him. It is done out of

the belief that Allaah is All-Capable, Most Generous and full of bounty and mercy. And it

is permissible for the servant to make a request to others like him from amongst thecreation, as long as the one being called upon understands the request and is able to

answer it.

As for the duaaul-ibaadah, then it is when the person worships the one being called upon,

seeking his reward and fearing his punishment. So this is not correct for anyone other

than Allaah, and whosoever directs this to other than Allaah has committed Major Shirk,

which expels him from the Religion. And the threat calls upon him due to the statement

of Allaah the Exalted,

Indeed, those who display pride towards My worship shall enter Hell

humiliated. [Soorah Ghaafir 40:60]


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The Sixteenth Benefit

Types of Khawf (Fear)

So the types ofal-Khawf(fear) are three:

The First Type: Natural fear, such as when the person fears a predatory animal, fire or

drowning. The servant is not to be blamed for this. Allaah the Exalted said about Moosaa

(alayhis-salaatu was-salaam),

So he became fearful with anticipation inside the city. [Sooratul-Qasas28:18]

However, if this fear becomes a cause for the abandonment of an obligation or the

perpetration of a prohibited act, then it becomes unlawful (haraam), because whatever

causes the abandonment of an obligation or the perpetration of a prohibited act, then itbecomes unlawful. And the proof is the statement of Allaah the Exalted,

So do not fear them, but fear Me, if you are indeed Believers. [SoorahAali-Imraan 3:175]

And fear of Allaah the Exalted can either be praiseworthy, or it can be blameworthy. So it

is praiseworthy as long as it keeps you away from disobedience to Allaah, such that it brings

you to perform the obligations and abandon the prohibition. So when this goal is

attained, the heart becomes settled and tranquil and it is overwhelmed by rejoicing in the

favour of Allaah and hoping for His reward. And it is blameworthy when it brings the

servant to despair and become disheartened in the mercy of Allaah. At that point, theservant will start to grieve and become self-absorbed. And perhaps a prolonged period of

time in disobedience would strengthen his despair.

The Second Type: Fear in worship is when someone fears, so he worships with the fear

that he has. So this is not for anyone other than Allaah the Exalted and the one who

directs it towards other than Allaah the Exalted has committed Major Shirk.

The Third Type: Secret fear, such as when the servant fears someone who is buried in a

grave, or a righteous person who is far away from him and cannot affect him. However, he

fears this one in secret. So the Scholars have mentioned that this is also from Shirk.


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The Seventeenth Benefit

Praiseworthy Hope (ar-Rajaa)

Know that the praiseworthy hope (ar-rajaa) is not found, except in someone who acts in

obedience to Allaah and hopes in His reward, or repents from disobedience to Him and

hopes in the acceptance of his repentance. So as for hope without deeds, then this is

delusion and blameworthy faithfulness.

The Eighteenth Benefit

Types of Tawakkul (Reliance)

Know that tawakkul (reliance) is of various types:

Firstly: Reliance upon Allaah the Exalted; this is from the completeness of eemaan (faith)

and from the signs of its truthfulness. This is an obligation without which, eemaan cannot

be complete, and the evidence for this has already proceeded.

Secondly: Secret reliance, such as when a person depends upon a dead person to bring

about benefit, or to remove harm. So this is Major Shirk, because no one falls into this,

except one who believes that this dead person secretly has a right of disposal in the

universe. And there is no difference whether this reliance is upon a Prophet, or a

righteous person, or a taaghoot,10 an enemy of Allaah the Exalted.

Thirdly: Reliance upon someone else in that which he has control over, realizing that this

person has a higher standing and that the one relying upon him has an inferior standing,

such as when he relies upon him to attain sustenance. So this type is from Minor Shirk,

due to the hearts strong attachment to him and full dependence upon him.

Fourthly: As for when he relies upon him believing that he is a cause, but that Allaah the

Exalted is the One who decreed for this to be done at his hands, then there is no problem

in that. When the person relies upon someone else in an affair that it is permissible to rely

in, then there is no problem with that, as has been proven by the Book, the Sunnah andijmaa (consensus of the Scholars).

10 Taaghoot: Umar Ibnul-Khattaab (radiyallaahu anhu) said, The taaghoot is Shaytaan. Related by at-Tabaree

in Jaamiul-Bayaan an-Taweelil-Quraan (no. 5834), al-Haafidh Ibn Hajr said in Fathul-Baaree (8/251), Its

chain of narrators is strong. Jaabir (radiyallaahu anhu) said, The tawaagheet are the soothsayers and fortune-

tellers upon whom the devils descend. Related by at-Tabaree in his Tafseer (no. 5845). Imaam Maalik

(d.179H) rahimahullaah said, Taaghoot is that which is worshipped besides Allaah. Related by as-

Suyootee in ad-Durrul-Manthoor (2/22), by way of Ibn Abee Haatim.


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The Nineteenth Benefit

Types of al-Istiaanah, al-Istiaadhah and al-Istighaathah

Al-Istiaanah: It is to seek aid, and it is of various types:

Firstly: al-Istiaanah with Allaah; it is an appeal for aid within which the servant is

absolutely debased in front of his Lord. It means relegating the affair to Him and believing

in His sufficiency. So this type is not for anyone besides Allaah the Exalted, and the proof

for it is the statement of Allaah the Exalted,

Only You do we worship and only You do we appeal to for aid. [Sooratul-Faatihah 1:5]

And directing this type to anyone other than Allaah the Exalted is Shirk, which expels one

from the Religion.

Secondly: al-Istiaanah with the creation in something that they are capable of granting. So

this is in accordance with the action in which help is being sought. So if it is upon

righteousness, then it is permissible for the person to seek help for it and prescribed for the

other to help him in it, due to the statement of Allaah the Exalted,

And assist one another upon righteousness and piety. [Sooratul-Maaidah5:2]

So if this is assistance upon an action that is lawful (mubaah), then it is permissible for the

one seeking the aid and the one giving help. However, the one who is giving aid will berewarded with the reward of Ihsaan (kind treatment) towards others. At that point, it

becomes a prescribed action for him, due to the statement of Allaah the Exalted,

And do not assist one another upon sin and transgression. [Sooratul-Baqarah 2:195]

Thirdly: al-Istiaanah with someone from the creation who is alive and present, but he is

incapable of assisting in this affair. So this is futile and of no avail, such as when the help

of a weak person is sought to help in carrying something heavy.

Fourthly: al-Istiaanah unrestrictedly with the dead, or with the living in an affair of the

unseen that they are incapable of directly affecting. So this is Shirk, because it does not

emanate, except from someone who believes that these people have hidden control in the

universe.

Fifthly: al-Istiaanah through actions and situations that are beloved to Allaah the Exalted.

So this is prescribed by the command of Allaah the Exalted in His statement,


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Seek assistance with patience and Prayer. [Sooratul-Baqarah 2:153]

al-Istiaadhah: It is to seek refuge. And that is to seek protection from that which one

hates. So the one who seeks refuge (al-mustaeedh) longs for the One whom he is seeking

refuge with and holds onto Him. And al-Istiaadhah is of various types:

Firstly: al-Istiaadhah with Allaah the Exalted; this comprises absolute need for Him,

holding onto Him and believing in His sufficiency and His perfect protection against

everything, whether it is in the present, or in the future, large or small, human or

inhuman. And the proof for that is the statement of Allaah the Exalted,

Say: I seek refuge with the Lord of mankind, the Sovereign of mankind,

the Deity of mankind. [Sooratun-Naas 114:1-3]

To the end of the soorah.

Secondly: al-Istiaadhah with an Attribute, such as His Speech, His Magnificence, His Might

and the likes of that. And the proof for that is the statement of the Prophet (sallallaahu

alayhi wa sallam), I seek refuge with the perfect words of Allaah from the evil of what He

has created.11 And there is his (sallallaahu alayhi wa sallam) statement, I seek refuge with

His Magnificence that I should be assailed from below.12

Thirdly: al-Istiaadhah with the dead and the living that are not present and able to grant

refuge, then this is Shirk. And from it is the statement of Allaah the Exalted,

And there were men from amongst mankind who sought refuge in men

from the Jinn (a species of beings created by Allaah from fire), so they onlyincreased them in burden. [Sooratul-Jinn 72:6]

Fourthly: al-Istiaadhah by that which it is permissible to seek refuge in the creation, such as

mankind, or to seek shelter in places or other than that. So this is permissible and the

proof for it is the statement of the Prophet (sallallaahu alayhi wa sallam) whilst he was

mentioning the fitan (trials, tribulations), Whosoever exposes himself to them will be

destroyed by them, and whosoever finds a place of shelter from them, then let him take

shelter within it.13

Al-Istighaathah:It is to seek deliverance; it is to seek salvation from adversity anddestruction. And it is of various categories:

11 Related by Muslim (no. 2708).12 Saheeh: Related by Aboo Daawood (no. 5034), an-Nisaaee (8/272), Ibn Maajah (no. 3871) and Ahmad

(no. 2/25); it was authenticated by al-Abaanee in Saheehul-Jaami (no. 1274).13 Related by al-Bukhaaree (no. 7081-7082) and Muslim (no. 2886).


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Firstly: al-Istighaathah with Allaah the Mighty and Majestic; this is from the best and most

perfect of actions. This was the persistent habit of the Messengers and their followers, and

the proof for it is,

Remember when you sought deliverance with your Lord, and He

answered you: Indeed, I will reinforce you with a thousand from amongstthe Angels, following one another. [Sooratul-Anfaal 8:9]

Secondly: al-Istighaathah with the dead, or with the living who are not present and

incapable of granting deliverance. So this is Shirk, because, because no one does it, except

for one who believes that these people have some hidden control over the universe, so he

assigns to them a portion ofar-Ruboobiyyah (lordship). Allaah the Exalted said,

Is it not He who responds to the desperate one when he calls upon Him

and removes evil and makes you inheritors of the earth? Is there a deity

with Allaah? Little do you remember. [Sooratun-Naml 27:62]

Thirdly: al-Istighaathahwith the living ones who are aware of the situation and able to grant

deliverance. So this is permissible, just like seeking aid with them. Allaah the Exalted said

in the story of Moosaa,

And the one from his faction called for help to him against the one from

his enemy, so Moosaa struck him. [Sooratul-Qasas 28:15]

Fourthly: al-Istighaathah with a living person who is not able to grant deliverance, without

believing that he has some hidden power, such as when a drowning persons seeks rescue

from another man who is paralyzed. So this is useless and a mockery of the one fromwhom he seeks rescue from, so that is prohibited due to that reason. And another reason

is that perhaps the drowning person will deceive others by asking this one for help. So

they will falsely begin to think that this paralyzed person ha some power by which he will

take him out of this adversity.

The Twentieth Benefit

Types of adh-Dhabh (Sacrifice)

adh-Dhabh: It is to kill an animal by making its blood flow in a specified manner. And it

is done in various ways:

Firstly: It is when one performs this as an act of worship, intending by it the exaltation,

self-abasement and drawing nearer to the One for whom he is making the sacrifice. So this


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cannot be for anyone besides Allaah the Exalted, in the manner that has been prescribed

by Allaah the Exalted. And directing that to other than Allaah is Major Shirk, and the

proof is,

Say: Indeed, my Prayer, my rites of sacrifice, my living and my dying are

for Allaah, Lord of the worlds. No partner has He. [Sooratul-Anaam 6:162-163]

Secondly: It is done as an honouring for a guest, or for a wedding feast, or the likes of that.

So this is something commanded, either by way of obligation or preference (mustahabb),

due to the statement of the Prophet (sallallaahu alayhi wa sallam), even if it be with a

single sheep.14

Thirdly: It is done for the sake of eating for enjoyment, or selling and the likes of that. So

this is from the category that is permissible (mubaah), and the basic principle concerning it

is that it is permissible, due to the statement of Allaah the Exalted,

Do they not see that We have created for them from what Our Hands

have made, grazing livestock, and they are their owners? And We have

tamed them for them, so some of them they ride, and some of them they

eat. [Soorah YaaSeen 36:71-72]

Indeed, this is an action that can be desired, or prohibited in accordance with what is a

means for.

The Twenty First Benefit

Meaning of Laa ilaaha illallaah

The meaning ofLaa ilaaha illallaah is: There is no deity worthy of worship in truth besides

Allaah. So the testimony, Laa ilaaha illallaah, is when a person confesses with his tongue

and his heart that there is no deity worthy of worship in truth besides Allaah the Mighty

and Majestic. This is because the term, ilaah (deity) means, malooh (something that is

deified) and taalluh (deification) is taabbud (worship). And the phrase, Laa ilaaha

illallaah comprises both negation (nafee) and affirmation (ithbaat). As for an-nafee(negation), then it is, Laa ilaaha (there is no deity). And as for al-ithbaat (affirmation),

then it is, illallaah (except for Allaah). So the term of majesty, Allaah is an exception

from the predicate, laa which is cut off and implies a missing syntactical part: Laa ilaaha

haqqan illallaah (There is no deity in truth besides Allaah). So by implication of the

predicate, this word, haqq (truth) clarifies the answer to the following doubt:

14 Related by al-Bukhaaree (no. 2048) and Muslim (no. 1427).


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The doubt is: How can it be said, Laa ilaaha illallaah (lit. There is no deity except Allaah),

despite the fact that there are other deities besides Allaah? Indeed, Allaah has named them

aalihah (deities, gods) and those who worship them have also called them aalihah (deities,

gods, sing. Ilaah). Allaah the Blessed and Exalted said,

And they were not availed by all their gods, which they call upon besidesAllaah when there came the command of your Lord. [Soorah Hood 11:101]

So how is it possible for us to affirm al-Uloohiyyah (divinity) for other than Allaah the

Mighty and Majestic, whilst the Messengers used to say to their people,

Worship Allaah, you have no other deity (ilaah) besides Him. [Sooratul-Araaf 7:59]

So the answer to this doubt is made evident by the implication of the predicate in, Laa

ilaaha illallaah. So we say:

These deities (aalihah) that are worshipped besides Allaah are in fact deities. However, they

are false deities, not real deities. And they have no right to al-Uloohiyyah (divinity) at all.

This is also indicated by the statement of Allaah the Exalted,

That is because Allaah is the truth and whatever they call upon besides

Him is falsehood. Indeed, Allaah is the Exalted, the Most Great.[Sooratul-Hajj 22:62]

And this is also indicated by the statement of Allaah the Exalted,

Have you then considered al-Laat and al-Uzzaa15 and Manaat the other

third? Is it for you the males and for Him the females? Indeed, that is a

division most unfair! They are only names which you have named, you

and your forefathers, for which Allaah has sent down no authority. They

follow nothing but a guess and that which they themselves desire, whereas

15 Translators Note: As for al-Laat, then Ibn Jareer at-Tabaree related in his Tafseer (27/58-59), They

extracted its name from the name of Allaah, so they said, al-Laat, seeking to make it feminine, and Allaah is

High and far removed from their statement. Imaam al-Bukhaaree (d.256H) related in his Saheeh (6/361):

From Muslim Ibn Ibraaheem who narrated to us, that Abul-Ashab narrated to us, that Abul-Jawzaa narrated

to us from Ibn Abbaas (radiyallaahu anhumaa), with regard to the statement of Allaah, Have you considered

al-Laat and al-Uzzaa? [Sooratun-Najm 53:19], Al-Laatwas a man who used to mix broth for the pilgrims.

As for al-Uzzaa, then an-Nisaaee (d.303H) reports in his Sunan (2/357), that when the Messenger of Allaah

(sallallaahu alayhi wa sallam) conquered Makkah, he sent Khaalid Ibnul-Waleed (radiyallaahu anhu) to it (al-

Uzzaa). He found that it was built around three tree, so he cut them down and destroyed the building. So

he went to the Prophet (sallallaahu alayhi wa sallam) and informed him, but he said, Return, for you have

done nothing. So he returned and found the keepers of the idol fleeing, saying, O Uzzaa! So Khaalid

came and found a woman with dishevelled hair, throwing dust upon her head. So he struck her with his

sword and killed her, then he returned to the Prophet (sallallaahu alayhi wa sallam) and informed him. So he

said: That was al-Uzzaa.


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there has surely come to them guidance from their Lord. [Sooratun-Najm53:19-23]

And there is the statement of Allaah the Exalted about Yoosuf (alayhis-salaatu was-salaam),

You do not worship besides Him anything but names which you havenamed, you and your fathers, for which Allaah has sent down no

authority. The command is for none but Allaah. [Soorah Yoosuf 12:40]

Therefore, the meaning of, Laa ilaaha illallaah is: There is no deity worthy of worship in

truth besides Allaah the Mighty and Majestic. So as for the other objects of worship

besides Him, then their Uloohiyyah (divinity), which their worshippers claim for them is not

something real. Rather, it is false divinity (uloohiyyah baatilah).

The Twenty Second Benefit

Meaning of the Testimony: Muhammadur-Rasoolillaah

The meaning of the testimony that, Muhammad is the Messenger of Allaah is: to affirm

with the tongue and to have faith (eemaan) in the heart that Muhammad Ibn Abdullaah al-

Qurashee al-Haashimee is the Messenger of Allaah the Mighty and Majestic to all of the

creation from theJinn and mankind, as Allaah the Exalted said,

And I have not created the Jinn and mankind, except to worship Me.[Sooratudh-Dhaariyaat 51:56]

So Allaah is not to be worshipped, except by way of the revelation that Muhammad

(sallallaahu alayhi wa sallam) came with, as Allaah the Exalted said,

Blessed is He who sent down the Criterion upon His servant that he may

be a warner to the worlds. [Sooratul-Furqaan 25:1]

A requirement of this testimony is that you must attest to the truthfulness of whatever the

Messenger of Allaah (sallallaahu alayhi wa sallam) informed about, that you obey his order

in whatever he commands, that you refrain from whatever he has prohibited and that youdo not worship Allaah, except by what he (sallallaahu alayhi wa sallam) has prescribed.

Another requirement of this testimony is that you do not believe that the Messenger of

Allaah (sallallaahu alayhi wa sallam) has any right to ar-Ruboobiyyah (Lordship), or any

control over the universe, or any right to worship. Rather, he (sallallaahu alayhi wa sallam)

is a servant who is not to be worshipped, and he is a Messenger who is not to be rejected.

And he does not have the authority to bring about any good or remove any evil from


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himself or from anyone other than himself, except by whatever Allaah wills, as Allaah the

Exalted said,

Say: I do not tell you that I have the depositories containing the

provision of Allaah, or that I know the Unseen, nor do I tell you that I

am an Angel. I only follow what is revealed to me. [Sooratul-Anaam 6:50]

So he is a servant who has been commanded to follow whatever he is ordered with. And


Say: Indeed, I do not possess for you the power of harm or right

direction. Say: Indeed, there will never protect me from Allaah anyone if

I should disobey, nor will I find in other than Him a refuge. [Sooratul-Jinn72:21-22]

And Allaah the Glorified said,

Say: I do not hold for myself the power of benefit or harm, except what

Allaah has willed. And if I knew the Unseen, I could have acquired

much wealth, and no harm would have touched me. I am not except a

warner and a bringer of good tidings to a people who believe. [Sooratul-Araaf 7:188]

So with this you have come to know that he is not deserving of worship, neither the

Messenger (sallallaahu alayhi wa sallam), nor anyone below him from the creation. Indeed,

worship is not for anyone besides Allaah the Exalted alone.

Say: Indeed, my Prayer, my rites of sacrifice, my living and my dying are

for Allaah, Lord of the worlds. No partner has He. This is what I have

been commanded with and I am the first of the Muslims. [Sooratul-Anaam6:162-163]

The Twenty Third Benefit

Benefits from the Aayah of Fasting


O you who believe! Fasting has been written for you just as it was

written upon those who came before you, so that you may become

righteous. [Sooratul-Baqarah 2:183]


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So His statement, just as it was written upon those who came before you, contains the

following benefits:

Firstly: The importance of fasting, since Allaah the Mighty and Majestic made it obligatory

upon the nations before us. This indicates the love of Allaah the Mighty and Majestic for

it and that it is binding upon everyUmmah.

Secondly: The alleviation upon this Ummah, since they were not the only ones

commissioned with fasting, which could contain hardship upon the souls and the bodies.

Thirdly: An indication that Allaah the Exalted has perfected for this Ummah its Religion,

since He combined for it the virtues which previously belonged to other than it.

The Twenty Fourth Benefit

Combining between Faith Having Seventy Odd Branches and Six Pillars

So in order to combine between the fact that eemaan (faith) has seventy odd branches and

that eemaan has six pillars, we say that eemaan that is aqeedah (belief) has six fundamental

pillars. As for the eemaan that comprises actions and their types and kinds, it consists of

seventy odd branches. Due to this, Allaah the Exalted has names the Prayer: eemaan in His

statement,

And Allaah would not cause your eemaan to be wasted. [Sooratul-Baqarah2:143]

So the Scholars of tafseer have stated that this refers to: your Prayers towards Jerusalem

(Baytul-Maqdis), because the Companions used to pray towards the direction of Jerusalem

before they were commanded to pray towards the Kabah.16

The Twenty Fifth Benefit

What Belief in Allaah Comprises and the Fruits of this Eemaan

Eemaan in Allaah comprises four affairs:

16 Imaam al-Bukhaaree (d.256H) mentions this in his Saheeh (1/23) under the title, Chapter: The Prayer is

from Eemaan.


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[1]: Eemaan (faith) in the existence of Allaah.

[2]: Eemaan in His Ruboobiyyah.

[3]: Eemaan in His Uloohiyyah.

[4]: Eemaan in His Names and Attributes.

And eemaan in Allaah the Exalted brings to fruition for the Believers magnificent fruits,

from amongst them are:

Firstly: Actualizing the Tawheed of Allaah the Exalted, since it cannot be connected to

other than Him. He does not place hope or fear in other than Him, and he does not

worship other than Him.

Secondly: Perfection of love for Allaah the Exalted and glorification of Him as is required

by His Beautiful Names and Lofty Attributes.

Thirdly: Actualization of His worship by doing whatever He has commanded and

refraining from whatever He has prohibited.

The Twenty Sixth Benefit

What Belief in the Angels Comprises and the Fruits of This Eemaan

The eemaan in the Angels comprises four affairs:

[1]: Eemaan (faith) in their existence.

[2]: Eemaan in whomsoever from amongst the Angels we know about by name and

whomsoever we do not know by name, we believe in all of them in general.

[3]: Eemaan in whatever we know about their description. At times the Angel will change

into the form of a man by the command of Allaah.

[4]: Eemaan in whatever we know about from their actions, which they carry out by the

command of Allaah.

And eemaan in the Angels brings to fruition the following magnificent fruits:


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Firstly: Knowledge about the magnificence, power and sovereignty of Allaah the Exalted,

since the magnificence of the creation comes from the magnificence of the Creator.

Secondly: Being thankful to Allaah the Exalted for His concern with the Children of

Aadam (alayhis-salaam), since He has entrusted all of these Angels to record and write

down their actions and to do other than that for their benefit.

Thirdly: Love for the Angels, due to whatever they carry out from the worship of Allaah

the Exalted.

The Twenty Seventh Benefit

What Belief in the Books Comprises and the Fruits of This Eemaan

The eemaan in the Books comprises four affairs:

[1]: Eemaan (faith) that they have been sent down by Allaah in truth.

[2]: Eemaan in whatever we know from amongst them by name, such as the Quraan, which

was sent down upon Muhammad (sallallaahu alayhi wa sallam), the Tawraat (Torah), which

was sent down upon Moosaa (alayhis-salaam), the Injeel, which was sent down upon Eesaa

(alayhis-salaam) and the Zaboor (Psalms), which was given to Daawood (alayhis-salaam). As

for those books whose names we do not know, then we still believe in them generally.

[3]: Attesting to the truthfulness of whatever has been authentically narrated from their

reports, such as the reports of the Quraan and the reports that have not been changed or

distorted from the previous books.

[4]: Acting in accordance with their ahkaam (rules, regulations) that have not been

abrogated, to be pleased with them and to submit to them, regardless of whether we

understand the wisdom behind them or even if we do not understand it. And all of the

previous books have been abrogated by the Magnificent Quraan.

And eemaan in the Books brings to fruition the following magnificent benefits:

Firstly: Knowledge of the concern of Allaah the Exalted with His servants, since He sent

down to every group of people a Book for them to be guided with.

Secondly: Knowledge of the wisdom of Allaah the Exalted with regards to His Shareeah,

since He prescribed for every group of people that which was appropriate for their

situation, as Allaah the Exalted said,


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To each of you We prescribed a Shareeah and a methodology. [Sooratul-Maaidah 5:48]

The Twenty Eighth Benefit

What Belief in the Messengers Comprises and the Fruits of This Eemaan

The eemaan in the Messengers comprises four affairs:

[1]: Eemaan (faith) that their message is the truth from Allaah the Exalted. So whoever

disbelieves in the message of one Messenger from amongst them, then he has disbelieved

in all of them.

[2]: Eemaan in whomsoever we know from amongst them by name, such as Muhammad,Ibraaheem, Moosaa and Nooh (alayhimus-salaatu was-salaam). So these five are the oolul-

azm (people of firm resolve) from amongst the Messengers. As for those whom we do not

know by name, then we believe in them generally.

[3]: Attesting to the truthfulness of whatever has been authentically narrated from their

reports.

[4]: Acting in accordance with the Shareeah of the one from amongst them who has been

sent to us. He is the last of them, Muhammad (sallallaahu alayhi wa sallam), and he was

sent to all of mankind. Allaah the Exalted said,

So no! By your Lord, they do not truly believe until they make you (O

Muhammad) judge in whateve disputes they have between them, then

they do not find any hesitation towards that which you have judged.

Rather, they submit to it fully. [Sooratun-Nisaa 4:65]

And eemaan in the Messengers brings to fruition the following magnificent benefits:

Firstly: Knowledge about the mercy of Allaah the Exalted and His concern with His

servants, since He sent to them Messengers in order to guide them to the path of Allaah

the Exalted and clarified to them how they must worship Allaah, because human intellectcannot independently attain knowledge of that.

Secondly: Being thankful to Allaah the Exalted for this great blessing.

Thirdly: Love and exaltation for the Messengers (alayhimus-salaatu was-salaam) and praising

them in a manner that is befitting for them, because they are Messengers of Allaah the


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Exalted and because they carried out His worship, conveyed His message and sincerely

advised His servants.

The Twenty Ninth Benefit

What Belief in the Last Day Comprises and the Fruits of This Eemaan

The eemaan in the Last Day comprises three affairs:

[1]: Eemaan in the resurrection; and it is the revival of the dead once the horn is blown for

the second time. So the people will stand before the Lord of the worlds. They will be

barefoot, without shoes, naked without cover and un-circumcised. Allaah the Exalted said,

Just as We began the first creation, We will repeat it. That is a promisebinding upon Us. Indeed, We will do it. [Sooratul-Anbiyaa 21:104]

And the resurrection is a reality that has been confirmed by the Book, the Sunnah and the

ijmaa (consenus) of the Muslims.

[2]: Eemaan in the reckoning and retribution. Every servant will be judged according to his

actions and given retribution for them. Indeed, this has been proven by the Book, the

Sunnah and the consensus of the Muslims.

[3]: Eemaan in Paradise and Hell; and that they are the final and everlasting points ofreturn for the creation. So Paradise is the abode of tranquility that Allaah the Exalted has

prepared for the righteous Believers. They are those who believe in whatever Allaah has

made obligatory upon them from eemaan in Him. They are those who establish obedience

to Allaah and His Messenger (sallallaahu alayhi wa sallam), they are sincere to Allaah and

obedient to His Messenger. Therein lies from the blessings that which no eye has seen,

no ear has heard and that which no human heart has come across.17

As for the Fire, then it is the abode of torment that Allaah the Exalted has prepared for the

transgressing disbelievers. They are those who have disbelieved in Him and disobeyed His

Messengers. Therein lies from the torment and exemplary punishment that which no

heart has come across. Allaah the Exalted said,

And fear the Fire that I have prepared for the disbelievers. [Soorah Aali-Imraan 3:131]

And He said,

17 Related by al-Bukhaaree (no. 467) and Muslim (no. 363).


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Indeed, We have prepared for the transgressors a Fire whose walls will

surround them. And if they call for relief, they will be relieved with

water like murky oil, which scalds their faces. Wretched is the drink, and

evil is the resting place. [Sooratul-Kahf 18:29]

And connected to eemaan in the Last Day is eemaan in everything that happens to the deadperson, such as:

[i]: The trial of the grave; and it is when the dead person is questioned after he is buried,

about his Lord, his Religion and his Prophet. So Allaah will allow those who believe to

affirm their belief with the affirmative statement and Allaah will misguide the

transgressors.

[ii]: The punishment of the grave and its blessings. So the punishment will be for the

transgressors from the hypocrites and the disbelievers. As for the blessings of the grave,

then it is for the truthful Believers.

And eemaan in the Last Day brings to fruition the following magnificent benefits:

Firstly: A fervent desire to act in obedience and zeal for it, hoping for the reward of that

Day.

Secondly: Dreading acting in disobedience and dreading to be pleased with that out of fear

for the punishment of that Day.

Thirdly: Consolation for the Believer with regards to whatever he misses in this worldly

life with his hope for the blessing and reward of that Day.

The Thirtieth Benefit

What Belief in the Pre-Decree Comprises and the Fruits of This Eemaan

The eemaan in the Pre-Decree (Qadar) comprises four affairs:

[1]: Eemaan that Allaah the Exalted knows everything in general and in detail, eternally andforever, whether that is connected to His actions or the actions of His servants.

[2]: Eemaan that Allaah wrote that in the Preserved Tablet. And Allaah the Exalted said

about these two affairs,


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Do you know that Allaah knows what is in the heaven and earth?

Indeed, that is in a Book. Indeed, that is easy for Allaah. [Sooratul-Hajj23:70]

And there occurs in Saheeh Muslim, from Abdullaah Ibn Amr Ibnul-Aas (radiyallaahu

anhumaa), who said, I heard the Messenger of Allaah (sallallaahu alayhi wa sallam) said,Allaah wrote down the destinies of the creation fifty thousand years before He created the

heavens and the earth.18

[3]: Eemaan that everything which exists could not do so, except by the will of Allaah,

regardless of whether it is connected to His actions or connected to the actions of the

creation. Allaah the Exalted said concerning that which is connected to His actions,

And your Lord creates what He wills and chooses. [Sooratul-Qasas 28:68]

And He said,

And Allaah does whatever He wills. [Soorah Ibraaheem 14:27]

And He said,

It is He who forms you in the wombs however He wills. [Soorah Aali-Imraan 3:6]

And Allaah the Exalted said concerning that which is connected to the actions of the

servants,

And if Allaah had willed, He could have given them power over you and

they would have fought you. [Sooratun-Nisaa 4:90]

And He said,

And if your Lord had willed, they would not have done it, so leave them

and that which they invent. [Sooratul-Anaam 5:112]

[4]: Eemaan that everything in existence was created by Allaah the Exalted with regards to

its essence, attributes and movements. Allaah the Exalted said,

Allaah is the Creator of all things, and He is, over all things, Disposer of

affairs. [Sooratuz-Zumar 39:62]

And He said,

18 Related by Muslim (no. 2653).


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And He has created everything and determined it with precise

determination. [Sooratul-Furqaan 25:2]

And He mentioned about the Prophet of Allaah, Ibraaheem (alayhis-salaam) that he said to

his people,

And Allaah created you and that which you do. [Sooratus-Saaffaat 37:96]

So eemaan in the Pre-Decree as we have described it does not negate that the servant has a

will (masheeah) and an ability (qudrah) and his actions where he has a choice and an ability

to carry them out. So the both the Shareeah and reality indicate an affirmation of that.

And eemaan in the Pre-Decree brings to fruition the following magnificent benefits:

Firstly: Reliance upon Allaah the Exalted; when carrying out the causes, the person does

not rely upon the cause itself, because everything is determined by the Pre-Decree of Allaah

the Exalted.

Secondly: A person does not become amazed with himself when he attains his intended

purpose, because the attainment of that is a blessing from Allaah the Exalted due to

whatever He has determined from the causes of goodness and salvation. And his

amazement with himself will only cause him to forget to be thankful for this blessing.

Thirdly: Tranquility and peace of mind with whatever occurs to him from the decrees of

Allaah the Exalted. So he is not troubled by missing something that he loves or attaining

something that he hates, because all of that is due to the Pre-Decree of Allaah who

possesses sovereignty over the heavens and the earth. It was something that was going tohappen and could not be avoided. And about that Allaah the Exalted said,

No disaster strikes upon the earth or within yourselves except that it is in

a Book before We bring it into being. Indeed, that is easy for Allaah. In

order that you do not despair over what has eluded you and not exult

over what He has given you. And Allaah does not like everyone who is

self-deluded and boastful. [Sooratul-Hadeed 57:22-23]

And the Prophet (sallallaahu alayhi wa sallam) says, How amazing is the affair of the

Believer! Indeed, all of his affair is good, and this is not for anyone except the Believer. If

he encounters prosperity, he is thankful, so it is good for him. And if he is afflicted by

adversity, he is patient, so it is good for him. 19

19 Related by Muslim (no. 2998).


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The Thirty First Benefit

What Knowledge of the Prophet Comprises

Knowledge of the Prophet (sallallaahu alayhi wa sallam) comprises five affairs:

Firstly: Knowledge of his lineage; so he is from the noblest of people in lineage. So he is a

Haashimee, Qurashee, an Arab. He is Muhammad Ibn Abdullaah Ibn Abdul-Muttalib

Ibn Haashim, and Haashim is from the Quraysh, and the Quraysh are from the Arabs, and

the Arabs are from the offspring of Ismaaeel Ibn Ibraaheem may the choicest of peace

and salutations be upon him and our Prophet.

Secondly: Knowledge of his Sunnah, the place of his birth and the place of his migration.

His age reached sixty three years. His city was Makkah and he migrated to al-Madeenah.

Indeed, he was born in Makkah and remained there for fifty three years, then he migrated

to al-Madeenah. So he remained there for ten years, then he died there in Rabeeul-Awwal,in the eleventh year after the Hijrah (migration).

Thirdly: Knowledge of his life as a Prophet, and it consisted of thirteen years. Indeed,

revelation was sent down to him when he had reached forty years of age.

Fourthly: How was he made a Prophet and a Messenger? Indeed, he became a Prophet

when there was revealed to him the statement of Allaah the Exalted,

Recite in the name of your Lord who created created man from a

clinging substance. Recite, and your Lord is the most Generous who

taught by the pen taught man that which he did not know. [Sooratul-Alaq 96:1-5]

Then, he was made a Messenger when there was revealed to him the statement of Allaah

the Exalted,

O you who covers himself! Arise and warn and magnify your Lord.[Sooratul-Muddaththir 74:1-3]

Fifthly: How was he sent and with what? Indeed, he was sent with the Tawheed of Allaah

the Exalted and with HisShareeah

that comprises carrying out the commands andabandoning the prohibitions. And he was sent as a mercy for all of the worlds and in

order to take them out from the darkness of Shirk, disbelief (kufr) and ignorance and into

the light of knowledge, eemaan and Tawheed up until they attain through that the

forgiveness and pleasure of Allaah and are saved from His punishment and anger.


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The Thirty Second Benefit

The Difference between a Prophet and a Messenger

The difference between a Prophet and a Messenger is as was stated by the people of

knowledge: that the Prophet is the one to whom a Shareeah is revealed and he is not

commanded to convey it. And the Messenger is the one to whom Allaah reveals a Shareeah

and he is commanded to convey it and to act upon it. So every Messenger is a Prophet, but

not every Prophet is a Messenger.20

The Thirty Third Benefit

Conditions for Travelling to the Lands of the Disbelievers

Travelling to the lands of the disbelievers is not permissible, except with three conditions:

The First Condition: That the person has the knowledge to repel the doubts.

The Second Condition: That the person is practising the Religion in such a way that it will

prevent him from the lusts and desires.

The Third Condition: That there is a necessity for that.

So if these conditions are not fulfilled, then it is not permissible to travel to the lands ofthe disbelievers due to whatever is contained within that from fitnah (trial, tribulation) or

fear, and due to whatever is within it from the wastage of wealth, because the person has to

spend a large amount of wealth for these trips.

As for when there is a need for that, such as a search for a cure for an illness, or attaining

knowledge that is not to be found in ones own country. As long has he has knowledge

and practices the Religion in the manner that we have described, then there is no problem.

As for travelling for the sake of tourism to the lands of the disbelievers, then this is not a

necessity. Rather, he is able to travel to the lands of Islaam which preserve the Muslimsand the outward signs of Islaam.

20 Translators Note: Shaykhul-Islaam Ibn Taymiyyah (d.728H) rahimahullaah said, A Prophet (nabee) is

one to whom Allaah reveals (yanbiuhu) something, and he passes on what Allaah has reveals to him. If he is

sent with that to those who go against the commandments of Allaah, to convey a message from Allaah to

them, then he is a Messenger. However, if he follows a Shareeah that came before him, and is not himself

sent to anyone to convey the message from Allaah to them, then he is a Prophet and not a Messenger

Refer to Kitaabun-Nubuwwaat, (p. 255) of Ibn Taymiyyah.


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The Thirty Fourth Benefit

Conditions for Residing in the Lands of the Disbelievers

So residing in the lands of disbelief must inevitably fulfill two fundamental conditions:

The First Condition: Safety for the residents Religion, such that he must have knowledge,

eemaan and strong determination which will cause him to remain firm upon his Religion

and to beware of deviation and misguidance. And he must have inward enmity and hatred

towards the disbelievers so that he stays away from friendship and love for them. And he

also remains away from other issues that negate ones eemaan in Allaah.

The Second Condition: He must be able to openly manifest his Religion, such that he can

carry out the outward signs of Islaam without prevention. So he must not be prevented

from the establishment of the Prayer, the Friday Prayer and the congregational Prayers ifthere is someone there along with him who will pray the congregational Prayer and

establish the Friday Prayer. And he is not to be prevented from the zakaat (obligatory

charity), fasting, Hajj (pilgrimage) and other than that from the outward signs of the

Religion. So if he is not able to do all of that, then it is not permissible for him to reside

there, since hijrah (migration) becomes obligatory at that point.

After the fulfillment of these two fundamental conditions, residing in the lands of the

disbelievers is divided into various categories:

The First Category: That he resides there in order to call to Islaam and to encourage

others to do the same. So this category is from Jihaad. So this is a communal obligation

(fard kifaayah) in accordance with ones ability for it, with the condition that he actually

carries out the dawah (call) and there is no one around to prevent him from it or to

prevent it being accepted. This is because the call to Islaam is from the obligations of the

Religion and it is the path of the Messengers. Indeed, the Prophet (sallallaahu alayhi wa

sallam) commanded conveying the message from in every time and age when he said,

Convey from me, even if it is one aayah.21

The Second Category: That he resides there in order to study the conditions of the

disbelievers and what they are upon from corrupt beliefs in order to prove the soundness

of Islaam. However, he must achieve this intended purpose of his with the condition thatit does not result in a greater harm. So if he is unable to achieve his intended purpose

which is to publicize what they are upon and to warn against it, then there is no benefit in

residing there. And if he achieves his intended purpose by causing a greater harm, such as

when they respond by reviling Islaam, the Messenger of Islaam and the Imaams of Islaam,

then it is obligatory to refrain. This resembles the one who resides in the lands of disbelief

21 Related by al-Bukhaaree (no. 3461) and Jaami Bayaanul-Ilm (no. 94) of Ibn Abdul-Barr.


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as a spy for the Muslims in order to find out what they are planning for the Muslims from

plots so that he may warn the Muslims; just as the Prophet ( sallallaahu alayhi wa sallam)

sent Hudhayfah Ibnul-Yamaan to the mushrikeen (polytheists) during the military expedition

ofal-Khandaq (the ditch) in order to know their affair.

The Third Category: That he resides there for a need of the Muslim State and to organizetheir diplomatic relations with the disbelieving nation-states, such as the employees of the

embassies. So there ruling is the ruling of one who resides there for a purpose.

The Fourth Category: That he resides there for a specified permissible purpose, such as

business and seeking the cure for an illness. So it is permissible to reside there in

accordance to the necessities. Indeed, the people of knowledge rahimahumullaah have

mentioned the permissibility of entering into the lands of disbelief for business, and they

mentioned narrations about that from some of the Companions (radiyallaahu anhum).

The Fifth Category: That he resides there for studies, and this is from the class of the

category that came before it, it is residence for a need. However, it is more dangerous and

more destructive to the Religion and behaviour of the resident. Since, when the student

realizes that he is at a lower status and his teacher is at a higher level. So as a result of that,

he will start to respect them and suffice with their opinions, ideas and behaviour. So he

will start to blindly follow them, except for those whom Allaah protects, and they are few.

Then, the student will begin to realize his need for his teacher. So that will lead to his

affection and adulation for him due to what he is upon from deviation and misguidance.

So throughout his studies, the student will have classmates whom he will take as friends, he

will love them, form friendships with them and take knowledge from them. So due to the

danger of this category, it is obligatory to take greater care with regards to it than that

which came before it. So there are some fundamental conditions connected to thiscategory:

The First Condition: That the student must be at a high level of intellectual maturity

which will allow him to distinguish between the benefit and the harm, and which will

allow him to look to the long term future. As for sending the youngsters who are young in

age and those with immature intellects, then this means a great danger upon their

Religion, their behaviour and their conduct. Thereafter, it becomes a great danger upon

the Ummah, to which they will return whilst spitting out the poison that they would have

swallowed from the disbelievers, as has been witnessed in the past and as is currently being

witnessed.

The Second Condition: That the student must have enough knowledge of the Shareeah so

that he can distinguish between the truth and the falsehood and struggle against the

falsehood with the truth. This is so that he is not misled into what they are upon from

falsehood, such that the thinks it to be the truth, or that he is deceived by it and gives up

trying to defend himself against it, so he remains bewildered and follows the falsehood.


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The Third Condition: The student must be practicing the Religion in such a way that it

safeguards and fortifies him against the disbelief and disobedience. So the one who is

weak in the Religion will not be safe whilst residing there, except if Allaah wills. And that

is due to the strength of the assailant and the weakness of the defendant.

The Fourth Condition: There must be a need for the knowledge due to which, he isresiding there. In attaining it, there must be a benefit for the Muslims and this knowledge

must not be found in any of the schools in their lands. So if it is from the superfluous

knowledge that contains no benefit for the Muslims, or it is taught in the schools of the

Islaamic lands, then it is not permissible to reside in the lands of disbelief for this

knowledge. This is due to what residing there contains from danger upon the Religion,

behaviour and the wastage of a great amount of wealth for no benefit.

The Sixth Category: That he resides there as a permanent resident and this is more

dangerous than that which has come before it due to what it entails of harms by fully

mixing in with the people of disbelief. And he will feel that he has become a citizen of that

land, along with whatever that entails of nationalism from love, affection and increasing

the size of the disbelievers. And he will raise his family amongst the people of disbelief, so

they will take from their behaviour and customs. And perhaps they will blindly follow

them in the belief and worship. Due to this, there occurs in a hadeeth from the Prophet

(sallallaahu alayhi wa sallam), Whosoever gathers with the polytheist and resides along

with him, then he is like him.22

The Thirty Fifth Benefit

Refutation upon the Muattilah and the Mushabbihah

Indeed, the groups have deviated in this affair (meaning, concerning eemaan in the Names

and Attributes of Allaah):

[1]: The Muattilah, those who denied the Names and Attributes, or some of them claiming

that affirmation of them necessitated tashbeeh (resemblance). That is, tashbeeh or Allaah

with His creation. So this allegation is false from various angles, from amongst them:

Firstly: This necessitates false implications, such as a contradiction in the speech of Allaahthe Exalted. That is because Allaah the Exalted has affirmed the Names and Attributes for

Himself, and He has refused that anything be similar to Him. So if affirmation of the

Names and Attributes necessitates tashbeeh, then this obligates a contradiction in the

speech of Allaah and that some of it rejects other parts of it.

22 Hasan: Related by Aboo Daawood (no. 2787); it was declared hasan by al-Albaanee in Saheehul-Jaami (no.

6186) and Silsilatus-Saheehah (no. 233).


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Secondly: The fact that two things share the same name or attribute does not necessitate

that they are the same. So you will see two individuals about whom it is agreed upon that

they are human beings who hear, see and speak, but this does not mean that they are the

same in terms of their hearing, sight and speech. And you will see animals that have

hands, legs and eyes, but this similarity does not necessitate that their hands, legs and eyesare the same. So when the dissimilarity between the various creations who are the same in

terms of names and attributes becomes clear, then the dissimilarity between the Creator

and the creation is even more great and distinct.

[2]: The Mushabbihah are those who affirm the Names and Attributes along with

resembling (tashbeeh) Allaah with His creation, claiming that this is necessarily indicated by

the texts, because Allaah the Exalted has addressed the servants in a manner that they

understand. So this allegation is false from a number of angles, from amongst them:

Firstly: The resemblance of Allaah with His creation is a false affair, it is falsified by the

intellect and the Shareeah. And it is not possible for the texts of the Book and the Sunnah

to necessitate a false affair.

Secondly: That Allaah the Exalted addressed the servants in a manner that they

understand in the essence of meaning. As for the reality of that meaning, then it is from

the knowledge of Allaah the Exalted that He has kept to Himself in that which is

connected to His Essence (dhaat) and His Attributes (sifaat).

So since Allaah has affirmed for Himself that He is all-Hearing, then it is known that in

terms of the essential meaning (and it is to recognize sounds). However, the reality of that

with regards to the hearing of Allaah the Exalted is not known, because the reality ofhearing is dissimilar even amongst the creation. So the dissimilarity of hearing between the

Creator and the creation is even greater and more distinct.

And since Allaah the Exalted has informed about Himself that He has ascended (istiwaa)

over His Throne, then the ascension is known by way of essential meaning. However, the

reality of the ascension that He is upon is not known, with regards to the istiwaa of Allaah

over His Throne, because the reality of the ascension is dissimilar amongst the creation. So

the ascension and mounting of a chair is not like the ascension upon a wild camel. So

since the ascension is dissimilar amongst the creation, then the dissimilar between the

Creator and the creation is greater and more distinct.

The Thirty Sixth Benefit

Refutation upon the Jabariyyah and the Qadariyyah

Indeed, there are two groups with regards to the Qadar(Pre-Decree):


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Firstly: The Jabariyyah who say that the servant is compelled to carry out his action and he

has not free will or power over it.

Secondly: The Qadariyyah are those who say that the servant is completely independent in

his action through free will and power, and it is not due to the will of Allaah the Exalted

and His power has no influence over it.

The refutation upon the first group, the Jabariyyah occurs through the Shareeah and factual

reality:

As for the Shareeah, then Allaah the Exalted has affirmed a will and intent for the servant

and has attached the action to him. Allaah the Exalted said,

Amongst you are those who desire this world and amongst you are those

who desire the Hereafter. [Soorah Aali-Imraan 3:152]

And He said,

And say, The truth is from your Lord, so whoever wills, let him believe;

and whoever wills, let him disbelieve. Indeed, We have prepared for the

transgressors a Fire whose walls will surround them. [Sooratul-Kahf 18:29]

And He said,

Whoever does righteousness, then it is for his own soul; and whoever

does evil does so against it. And your Lord is not ever unjust to His

servants. [Soorah Fussilat 41:46]

And as for the factual reality, then every person knows the difference between his chosen

actions that he does out of his own free will, such as eating, drinking, selling and buying

and between that which overcomes him without his own free will, such as when he shivers

due to a fever and falls from a roof. So he does the first type of action as a choice of free

will, without being compelled. And in the second type of action, he has no choice or free

will in terms of what has overtaken him.

And the refutation upon the second group, the Qadariyyah, occurs through the Shareeah

and the intellect:

As for the Shareeah, then Allaah the Exalted has created everything, and everything exists

by His will. Indeed, Allaah the Exalted has clarified in His Book that the actions of the

servants fall under His will. So Allaah the Exalted said,

If Allaah had willed, those generations succeeding them would not have

fought each other after the clear proofs had come to them. However,


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they differed, and some of them believed and some of them disbelieved.

And if Allaah had willed, they would not have fought each other, but

Allaah does what He intends. [Sooratul-Baqarah 2:253]

And Allaah the Exalted said,

And if We had willed, We could have given every soul its guidance.

However, the word from Me will come into effect that, I will surely fill

Hell with Jinn and people altogether. [Sooratus-Sajdah 32:13]

And as for the intellect, then the entire universe belongs to Allaah the Exalted, and

mankind are part of this universe, so they also belong to Allaah the Exalted. And it is not

possible for those who are subservient to have any control over anything within the

dominion of the Master, except by His permission and will.

Conclusion

By the praise of Allaah, the narration of useful benefits from Sharh Thalaathatil-Usool of

Shaykh Muhammad Ibn Saalih al-Uthaymeen (d.1421H) rahimahullaah has been

completed. I ask Allaah the Mighty and Majestic to accept this action from me as one that

is done sincerely for His Face. And I ask Allaah to provide us with sincerity in statement

and action and to make us from amongst the Scholars who act upon their knowledge.

And Allaah knows best. May the peace, salutations and blessings of Allaah be upon our

Prophet, Muhammad, his Family and all of his Companions.

Narrated to you by your brother,

Aboo Hameed al-Falaasee

useful benefits from the explaantion of thalaathatul-usool by imam ibnul-uthaymeen

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