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The Three
Treatise
SHAYKH-UL'ISLAM
M u h a m m a d B i n A b d u l -W a h h a a b ' s
In t r o d u c t i o n O f
Three Fundamental Principles

E X P L A I N E D
By H is E m in en ce Shaykh Dr. Saalih B in Fawzaan Al-Fawzaan

aJV& \ aJU J \
The Three Treatises

Shaykh -ul- Islam Muhammad Bin ‘Abdul W ahhaab’s
Introduction
to the
Three Fundamental Principles

Explained
By His Eminence Shaykh
Dr. Saalih Bin Fawzaan Al-Fawzaan
Translation by Abu Zayd Nafis Sparrow, the poor servant

in need o f his Lord’s forgiveness
2 The Three Treatises
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ISBN: 978-1-4507-8130-5
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Edited by: Umm Aasiyah

5JL, J\
jLiuiVt (jlaSuuo (Jli
“The Isnaad is the weapon o f the Believer. ”
Sufyaan Ath-Thawree -D ied 161 AH

The Three Treatises
Table of Contents
Translator’s Foreword
Biography o f Shaykh Muhammad Bin ‘Abdul Wahhaab
Biography o f Shaykh Salih Al-Fawzaan
Arabic Text o f the Muqaddimah (Introduction)
English Translation o f the Mudaddimah (Introduction)
Shaykh Salih Al- Fawzaan’s Introduction
Shaykh Muhammad Bin ‘Abdul W ahhaab’s Introduction
The First Risaalah (Treatise)
Acting According to Your Knowledge
Calling to the Knowledge Which One Has Acquired
Patiently Preserving and Bearing Any Harm Encountered

upon That Way
The Second Risaalah (Treatise)
Belief That Allah Is the One Who Created Us and Provided

For Us and Has Not Left Us without a Purpose
Allah the Most High is Not Pleased That Anyone Should

Be Made a Sharer in Worship Along with Him
Allegiance to the Believers and Enmity and Disassociation

with the Disbelievers
5 aIL*jSI
The Third Risaalah (Treatise)
The Greatest o f All That Allah Has Commanded Is

Tawheed
The Most Serious Thing That He Forbade Is Shirk
Glossary
Translator's Foreword
Indeed all praises are due to Allah, the One true deity who
is deserving o f worship; the Creator o f all that is in
existence and the Administrator o f all the affairs. May
peace and salutations be upon the Noble Messenger
Muhammad (flu, j <Jc. Jjl arL^), his family, companions and
all o f those who follow them in goodness.
Dear reader, between your hands is the explanation to the

Three Fundamental Principles written by Shaykh-ul-Islam
Muhammad Bin Abdul Wahhaab explained by Dr. Salih
Al-Fawzaan (may Allah preser\>e him). We (the translator)
fe lt the need to title and divide this explanation o f the
shaykh according the way he titled and arranged it in his
explanation. The Shaykh said on page 51 o f his
explanation:
“The First Risaalah (treatise): The Four Obligatory Matters
which Are Comprised in Surah ‘Asr, and the Second Risaalah
(treatise): The Three Obligatory Matters One Must learn and
Act Upon, and Third Risaalah (treatise): Al-Haneefiyyah is the
Religion of Ibrahim and the Fourth Risaalah: The Three
Fundamental Principles...”
So w e ’ve chosen to title the first volume o f this explanation

‘The Three Treatises’ (Ar-Risaalat-ul-Thalaathiyyah),
which is an explanation to Muhammad ‘Abdul W ahhaab’s
introduction and the second volume insha Allah will be
entitled ‘The Fourth Treatise’ (Ar-Risaalat-ul-Raabi ’ah),
4j3X1I VL*j!I
which is an explanation o f The Three Fundamental

Principles by his Eminence Shaykh Dr. Saalih Bin Al-
Fawzaan.
We will truly like to thank and praise Allah first fo r making

this project possible -there is no might nor power except
with Allah- and we would like to thank all those who helped
assist in completing this project. A special thanks to Abu
Nuh ‘Waarith-ud-Deen Bin Shams-ud-Deen Al-Madyun
and Abu ‘Uthaymeen ‘Nuhu ‘Abdullah, Abdullah, and all
those who helped.
We ask Allah to make this work o f ours a benefit fo r us and

all those who read it. Aameen.
Written by a poor slave in need o f His L o rd ’s forgiveness.
Nafis Sparrow.
The Author's Biography
Shaykh-ul-Islaam Muhammad Ibn 'Abdul Wahhaab Ibn

Sulaymaanat- Tameemee
He was the Imaam, the Shaykh, the M ujaddid (reformer),

Muhammad Ibn ‘A bdul Wahhaab Ibn Sulaymaan Ibn ‘Alee
Ibn Muhammad Ibn Ahm ed Ibn Raashid Ibn Burayd Ibn
Muhammad Ibn M ushrif Ibn ‘Umar, from a branch o f the
tribe o f Banoo Tameem.
His Birth and Lineage:
Shaykh-ul-Islaam, Muhammad Ibn ‘Abdul Wahhaab, was

born in 1115H in the city o f Uyainah, seventy kilometers
northwest o f Riyadh, the capital o f the Kingdom o f Saudi
Arabia. He belonged to a highly respectable and scholarly
fam ily; his father Shaykh ‘Abdul Wahhaab Ibn Sulaymaan,
characterized by his profound scholarship and
righteousness, inherited an exalted status fro m his ancestor
Shaykh Sulaymaan Ibn 'Alee, the chief o f scholars and well
versed in teaching, writing and giving verdict.
His Education:
Shaykh-ul-Islaam acquired his primary education from his

esteemed father at his native place and was nurtured under
his guidance. He was intelligent enough to memorize the
Qur ‘an by heart at the very tender age o f ten only. He read
9 *£*511 aIU jll
the books on Tafseer, Hadith, and Fiqh. From the outset, he

was greatly interested in studying the works o f early
scholars, particularly those o f Shaykh-ul-Islaam Ibn
Taymiyyah, and his noble student Imaam Ibnul-Qayyim. He
went through all those books and well grasped the contents.
On attaining the age o f maturity, he set out to perform Hajj

at Makah and derived benefits from the scholars there. He
then proceeded to al-Madeenah and studied under the
scholars there. From them was the great scholar Shaykh
‘Abdullah Ibn Ibraaheem ash-Shammaree. He also studied
under his son who was well versed in the laws in
inheritance (al-Faraa’id), Ibraaheem ash-Shammaree, the
author o f al- ‘Adhbul-Faa ’id fe e Sharh Alfiyyatil Faraa ’id.
It was they who introduced him to the fam ous scholar o f
Hadith, Shaykh Muhammad Hayaat as-Sindhee. With him
he studied the sciences o f Hadith and sciences related to its
narrators. He also granted him permission (ijaazah) to
narrate the source books o f Hadith. A nd hence, the Shaykh
adopted the studentship o f two renowned erudite, Shaykh
‘Abdullaah Ibn Ibraaheem Ibn S a ’id Najdee and Shaykh
Muhammad Hayaat Sindhee fo r a long period. A nd out o f
curiosity fo r higher education, he also took the journey to
Iraq and Basrah and benefited him self there.
Condition of Najd:
In those days, the people o f N ajd were badly indulged in

polytheistic deeds and un-Islamic practices. They were
completely overwhelmed with shirk. The graves, trees,
stones, caves, evil spirits and insane person were regarded
as deities. Baseless stories and tales were ascribed to them
to manifest their excellence. The worldly ‘Ullema too had
misguided them fo r the fulfillm ent o f their materialistic lust.

The soothsayers and the magicians were having their
influence over the society.
None could dare challenge their holds on the commoners.

The same condition was prevailing in both Makah and al-
Madeenah also. Yemen was also in the same line. Shirk
erection o f structures on the graves, seeking refuge and
assistance o f the dead, saints and jinns were the common
religious features.
Mission of Da’wah:
Having studied this pitiable condition o f the nation, the

Shaykh was highly moved. More pitiable was the situation
that no one was ready to take trouble to guide the people to
the Right Path. It is obvious that to take this task meant to
challenge those evildoers who had their provisions through
these practices. It meant to make oneself prepared to fa c e
every torture and atrocity from these selfish misguiders and
their followers. But the Shaykh resolved to make every
effort to fig h t against the circumstances up to the extent o f
Jihad.
The Shaykh started his mission. He invited the people to

Tawheed and guided them to the Qur ’an and the Sunnah.
He urged the ‘Ullema to strictly follow the Qur ’an and the
Sunnah and derive issues directly from them. He forcibly
contradicted the blind follow ing o f any scholar o f the
Ummah in preference to the Qur ’an and the Hadith.
The Shaykh was a man o f courage and enthusiasm. He

started his preaching and made correspondence with
11 y u jii
religious scholars, inviting them to lend helping hands in

the abolition o f the prevailing absurdities and defdements
in the religious matters.
A number o f scholars from Makah, al-Madeenah, and

Yemen accepted his invitation, and supported him. But
apart from them, there were also such ignorant and selfish
scholars who criticized him and kept themselves aloof.
The so-called learned ones rose against the Shaykh, as they

were being affected by his Da ’wah in terms o f their worldly
gains. Even then he took journey to different places to
convey his message to the people given to error. Traveling
through Zabeer, Ahsa, Huraymala, he reached Uyainah.
Arrival at Uyainah:
That was the period when the ruler o f Uyainah was

‘Uthmaan Ibn Hamd Ibn Ma ’mar. He welcomed the Shaykh
gladly, and assured him every help in this mission o f
Islamic Da ’wah. The Shaykh devoted him self to this great
work o f reformation fo r the sake o f Allah. He gained
popularity fa r and wide. People started resorting to him in
large numbers. He became engaged in their guidance and
teachings.
The Shaykh, however, continued his struggle to free the

environment from all the defdements and pollutions. There
were numerous tombs, graves, caves, trees, etc. which were
worshipped by the Muslims. With the help o f Ameer
‘Uthmaan Ibn Ma 'mar, most o f them were destroyed by the
Shaykh. He became engaged in purifying the people from
shirk and heretic rituals in Uyainah and its surroundings.
In the meantime, a woman came to him fo r her purification

from the sin o f committing adultery. Investigations were
made as to whether she was mentally sound or not, and
also whether she had been put under some pressure to
accept the punishment or i f she had come voluntarily. When
it was confirmed that she was doing that voluntarily out o f
repentance, the Shaykh ordered fo r the Rajm (to kill by
throwing stones, which is the punishment fo r adultery).
Owing to these events - dismantling o f tombs, self-
surrendering o f the woman fo r punishment and migration
o f the people to Uyainah to seek guidance from the Shaykh
- the reputation o f the Shaykh spread fa r and wide.
Exit from Uyainah and Entrance to Dar’iyah:
When the ruler o f Al-Ahsa and its surroundings, Sulymaan

Ibn U ray’ar, came to know about the personality o f the
Shaykh among the people, he became afraid o f the growing
strength o f the Shaykh and resolved to crush him at the
very outset, lest he should overthrow him from power. So
he threatened Ameer ‘Uthmaan, with whom the Shaykh was
living, and asked him to kill the Shaykh. Ameer 'Uthmaan
was not in a position to withstand Sulaymaan, hence he
became panicky. Apprehending that i f he disobeyed his
order, he would punish him and overpower him, he made
the Shaykh acquainted with the whole situation and
submitted him to migrate to any other place. A nd the
Shaykh m igratedfrom Uyainah to Dar ’iyah.
The people o f Dar ’iyah knew the Shaykh very well and they
were also aware o f his mission. When the ruler o f Dar ’y ah,
Ameer Muhammad Ibn S a ’ood, came to know about the
arrival o f the Shaykh in his territory, he was much pleased
13 aJL- jll
and visited him at his place. Muhammad Ibn S a ’ood

belonged to a pious fam ily and him self was a practical
Muslim. He exchanged his views with the Shaykh and was
rejoiced to know that his mission aimed to revive the
Q ur’an and the Sunnah and the Islamic teachings in its
original form. The Shaykh desired to promote firm b elief in
the Oneness o f Allah and true guidance o f Prophet
Muhammad j aJc. jii
Pledge to Propagate the Teachings of Islaam:
The Shaykh described to Ameer Muhammad the accounts o f

the Prophet j J ^ ) and his Companions, as to
how they strove fo r the cause o f Allah, enduring all the
difficulties and making their best efforts with all the
sacrifices. The Shaykh persuaded Ameer Muhammad also
to the same and assured him o f A lla h ’s Pleasure in the
Hereafter, and His fa vo r and victory in this world. Ibn
S a ’ood, being convinced by the Shaykh, agreed with him
and prom ised his fu ll support to him and to his mission,
provided that when Allah would bless him with victory, he
would not leave him. The Shaykh also gave his words to
this effect, and thus Ibn Sa ’ood gave the Shaykh a pledge to
propagate the teachings o f Islam (especially Tawheed),
mobilize Muslims fo r Jihad (fighting fo r the cause o f
Allah), emphasize adherence to the Sunnah o f A lla h ’s
Messenger j aJc jii ^=>) and enjoin good deeds and
fo rb id evils. The Shaykh invoked Allah to be his Guide and
bless him to be firm in his determination, and to give him
every success in this life and the Hereafter.
Dar’iyah, the Center of Da’wah:

The Three Treatises
A t this time, the Shaykh fo u n d him self in a peaceful

environment, most suitable fo r his work o f D a ’wah. He
seized the golden opportunity and started to educate the
masses. People o f Dar ’iyah and its surroundings resorted
to him fo r the lessons in Islam. Ameer Muhammad Ibn
Sa ’ood presented him self before the Shaykh as one o f his
students o f Islam along with the members o f his family.
Dar ’iyah was crowded with the people visiting fo r
learning. The Shaykh started teaching, preaching, and
inviting people to Allah. He undertook the task o f
delivering lectures on different branches o f knowledge,
namely Tawheed, exposition o f the Qur ’an and the Sunnah,
knowledge o f Fiqh and ‘Arabic language, etc.
Thus D a r’iyah turned into a center o f learning and

D a ’wah, and people started migrating to it in large
numbers.
The assembly o f people and the far-reaching effects o f his

mission made him far-famed, which rendered his enemies
into jealousy. They started fa lse propaganda against the
Shaykh and even blamed him o f blasphemy, and branded
him a Zindeeq and a sorcerer. However, the Shaykh was a
man o f courage. He did not care fo r these blames and
continued his mission with fu ll enthusiasm. He even
debated his opponents in the best manner and in a polite
way. This attitude proved very effective and rendered his
opponents to be his supporters.
The Shaykh, along with his work o f Da'wah, planned fo r

Jihad against overwhelming shirk and heretic ideas and
practices, and invited people o f all ranks to jo in in this
mission. Delegates from every corner o f the ‘A rab
15 aIU jll
Peninsula visited D a r’iyah to pledge their support to the

Shaykh and to take lesson o f true Tawheed o f Islam. Then
they would return back to their areas to teach the same to
their people and educate them.
The ruler o f Uyainah and the elites took journey to pay visit
and requested him to turn back Uyainah. But the Shaykh
rejected the proposal. They also pledged to fig h t fo r the
cause o f Islam till the last. The Shaykh also sent his
disciples to the different regions and countries to preach
the teachings o f Islam based only on the Q u r’an and the
authentic Ahaadith o f the Prophet j AJt jit
Correspondence with Rulers:
The Shaykh drew the attention o f the rulers and the

scholars o f each region towards the shirk and heresy in
which the people were indulged and invited them fo r their
eradication. For the purpose, he stepped into
correspondence. He wrote letters to the rulers, elites and
scholars o f Najd, Riyadh, Karj, towns o f the southern
region, Qaseem, Hayel, Washm, Sudayr, etc. He also wrote
to the outstanding ‘Ullema o f Ahsa, Makkah, and al-
Madeenah. Outside the 'Arab Peninsula, he made
correspondence to the learned figures o f Syria, Iraq, India,
and Yemen as well. He maintained his communication with
them, explained to them the aims and objects o f his mission,
substantiated the points with the Q ur’an and the Sunnah,
and invited their attention towards the eradication o f
absurd and heretical beliefs and practices o f the masses.
A nd thus, the Shaykh’s mission spread fa r and wide. A

large number o f scholars and other people throughout
India, Indonesia, Afghanistan, Africa, Morocco, Egypt,

Syria, Iraq, etc. were influenced and attracted to his
D a ’wah. They also stood up in their own regions, with a
great zeal and enthusiasm, to invite the people towards
Allah and to the pure and basic teachings o f the Q u r’an
and the Sunnah, fre e from all heresies and
misinterpretations.
Death:
The Shaykh dedicated his whole life fo r this D a ’wah and

Jihad with his utmost sincerity and with the help o f
Muhammad Ibn S a ’ood and his son ‘Abdul-Azeez, the
nders o f Dar 'iyah. He breathed his last on the last day o f
the month o f Dhul-Qa ’dah in 1206H (1792 CE). May Allah
cover him in mercy and reward him well fo r his services to
Islam and the Muslims. Indeed Allah is the One who hears
and responds to supplications.
Impact of Da’wah:
As a result o f the continued Da ’wah, vigorous struggle and

Jihad in the way o f Allah fo r a long period o f about fifty
years from 1158H to 1206H, a complete victory over the
entire Najd was gained. People abandoned worshipping
graves, tombs, shrines, trees, etc. and all the more they
deserted all o f them and practiced the pure faith o f Islam.
Blind follow ing o f the forefathers, ancestors, and traditions
in vogue was abandoned; and Sharee ’ah was revived and
established. Obligatory duties were being observed in the
light o f the Qur 'an and the Sunnah.
A fram ework fo r enjoining good deeds and forbidding bad
ones was instituted. Masaajid began to be visited by people
in abundance fo r performing as-Salaat.
Peace and tranquility prevailed everywhere, in towns as

well as in villages. People became safe even in deserts and
on lonely ways. The ignorant and notorious Bedouins
molded their conduct. The preachers and preceptors were
sent to every corner to teach and educate the common
people.
Thus, a thorough revival o f the complete religion came into

existence.
After the death o f the Shaykh, his sons, grandsons, students

and supporters continued the work o f Da 'wah and Jihad in
the way o f Allah. Among his sons, the most ardent in these
activities were: Shaykh Imaam ‘Abdullah Ibn Muhammad,
Shaykh Husayn Ibn Muhammad, Shaykh ‘Alee Ibn
Muhammad, and Shaykh Ibraaheem Ibn Muhammad; and
among his grandsons were: Shaykh ‘Abdur-Rahmaan Ibn
Hasan, Shaykh ‘A lee Ibn Husayn and Shaykh Sulaymaan
Ibn ‘Abdullah. Apart from them, a large group o f his
students including Shaykh Hamd Ibn Naasir, scholars from
D a r’iyah and others remained continuously engaged in
inviting people towards A lla h ’s true religion by writing and
publishing books, fighting fo r the cause o f Allah and
making correspondence in this regard.
Some of his Works:
Despite the fa c t that Shaykh-ul-Islaam Muhammad Ibn

‘Abdul Wahhaab was a mujaddid (reformer) and a man o f
D a ’wah, he still engaged in writing also. Some o f his

fam ous works are as follows:
1. Kitaab at-Tawheed, which has been printed many

times; every time an edition is sold out it is
reprinted.
2. Kitaab al-Kabaa’ir
3. Kashf ash-Shubuhaat
4. Mukhtasar Seerat ar-Rasool
5. M asa’il al-Jahiliyyah
6. Usool al-‘Eemaan
7. Fadaa’il al-Qur’an
8. Fadaa’il al-Islam
9. Majmoo’ al-Ahaadeeth
10. Mukhtasar al-Insaaf
11. ash-Sharh al-Kabeer
12. al-Usool ath-Thalaatha
13. Aadab al-Mashhi ila as-Salaat
14. Mukhtasar Zaad al-M a’aad
15. And he has a large number o f Fataawaa and
treatises, which have been collected under the title:
Majmoo 'ah Muallafaat al-Imaam Muhammad Ibn
‘Abdil Wahhaab, under the supervision o f Imaam
Muhammad Ibn Sa ’ood University’, Riyadh.
And others.'
1 Taken from Kitaab ut-Tawheed, by Shaykhul-lslaam Ibn 'Abdul

Wahhaab.
19 y u j\
The Biography o f Dr. Salih Al-Fawzan
SHEIKH SALEH IBN FA WZAN AL-FA WZAN
He is the noble Sheikh Dr. Saleh Ibn Fawzan Ibn Abdullah

from the fam ily o f Fawzan from the people/tribe o f ash-
Shamaasiyyah. He was born in 1354H (1933 AD). His
father died when he was young so he was brought up by his
family. He learned the Noble Q ur’an and the basics o f
reading and writing with the Imam o f the masjid o f the
town, who was a definitive reciter, Sheikh Hamood Ibn
Sul ay man at-Talal, who was later made a judge in the town
o f Darivyah (not Dar'iyvah in Riyadh) in the region o f
Qaseem.
He later studied at the state school when it opened in ash-

Shamaasiyvah in the year 1369H (1948). He completed his
studies at the Faysaliyyah School in Buraydah in the year
137IH (1950) and was then appointed a school teacher.
Then he join ed the educational institute in Buraydah when
it opened in the year 1373H (1952), and graduated from
there in the year 1377H (1956).
He then jo ined the Faculty>o f Sharee'ah at the University o f

Imam Muhammad in Riyadh and graduated from there
1381H (1960). Thereafter he gained his M aster’s degree in
fiqh, and later a Doctorate from the same faculty, also
specializing in fiqh.
After his graduation from the Faculty? o f Sharee'ah, he was

appointed as a teacher within the educational institute in
Riyadh, and then transferred to teaching in the Faculty o f
Sharee'ah. Later, he transferred to teaching at the

Department fo r Higher Studies within the Faculty o f the
Principles o f the Religion (usool ad-deen). Then he
transferred to teaching at the Supreme Court o f Justice,
where he was appointed the head. He then returned to
teaching there after his period o f headship came to an end.
He was then made a member o f the Permanent Committee
fo r Islamic Research and Fataawa, where he continues to
this day.
The noble Sheikh is a member o f the Council o f Senior

Scholars, and member o f the Fiqh Committee in Makkah
(part o f ar-Raabitah), and member o f the Committee fo r
Supervision o f the Callers (du'aat) in Hajj, whilst also
presiding over (his main role) membership o f the
Permanent Committee fo r Islamic Research and Fataawa.
He is also the Imam, khateeb and teacher at the Prince
Mut'ib Ibn 'Abdid-'Azeez Masjid in al-Malzar.
He also takes part in corresponding to questions on the

radio program "Noorun ’alad-Darb" (Light along the
Path), as he also takes part in contributing to a number o f
Islamic research publications at the Council fo r Islamic
Research, Studies, Theses and Fataawa which are then
collated and published. The noble Sheikh also takes part in
supervising a number o f theses at the M aster’s Degree and
Doctorate level. He has a number o f students o f knowledge
who frequent his regular gatherings and lessons.
He him self studied at the hands o f a number o f prominent
scholars and jurists, the most notable o f whom were: Sh,
Abdul-Azeez Ibn Baz (d. 1420H), Sh. Abdullah ibn Humayd
(rahimahullaah), Sheikh Muhammad al-Ameen ash-
21 y u jii
Shanqeetee (d. 1393H), Sheikh Abdur-Razzaq 'Afeefee

(rahimahullaah), Sheikh Saleh Ibn Abdur-Rahman as-
Sukaytee, Sh. Saleh Ibn Ibraaheem al-Bulayhee, Sh.
Muhammad Ibn Subayyal, Sheikh Abdullah Ibn Saleh al-
Khulayfee, Sh. Ibraaheem Abdul-Muhsin, and Sh. Hamood
Ibn Aqlaa, and Sh. Saleh Ali an-Naasir.
He also studied at the hands o f a number o f scholars from

al-Azhar University (Egypt) who specialized in hadith,
tafseer and Arabic language.
In Da'wah Sh. Saleh Fawzan has played a major role in

calling to Allah and teaching, giving fatwa, khutbahs and
knowledgeable refutations. His books number many;
however the follow ing are ju s t a handful which includes:
- Kitab Tawhid,
- Al-irshaad ilas-Saheehil-I'tiqaad,
- Al-Mulakhkhas al-Fiqhee,
- Foods and the Rulings regarding Slaughtering and

Hunting, which is part o f his Doctorate.
- At-Tahqeeqaat al-Mardiyyah in inheritance, which is part

o f his M aster’s degree.
- Rulings relating to the Believing Women,
- A refutation o f Yusuf Qaradawi's book 'al-Halaal wal-

Haraam'
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25 5201511 yiuijll
English Text
In the name o f Allah, the Most-Merciful, the Bestower of

Mercy.
Know, may Allah have mercy upon you, that it is

obligatory upon you to have knowledge o f four matters:
1. Knowledge (al-'Ilm), which is knowledge and

awareness o f Allah, and knowledge o f His Prophet,
and knowledge o f the religion o f Islam with the
proofs.
2. Action upon that.
3. Calling to that.
4. Patiently persevering and bearing any harm
encountered upon that way.
The proof is the saying o f Allah, the Most High:
"By time, mankind is in loss, except those who believe and worship
Allah alone, and do righteous good deeds, performing that which is
obligatory upon them and avoiding that which they are forbidden,
and enjoin one another with patient perseverance upon obedience
to Allah and in facing harm and trials." [Surah al-’Asr (103)1
Ash-Shaafi'ee, May Allah, the Most High, have mercy

upon him said:
"If Allah had sent down to His creation no other p ro o f

besides this Surah, it would have been sufficient fo r them ."
Al-Bukhaaree, may Allah have mercy upon him, said:
"Chapter: Knowledge precedes speech and action" and the

p ro o f is the saying o f Allah, the Most High:
"Know that none has the right to be worshipped except Ailaah, and
ask forgiveness o f your Lord for your sins." [Surah Muhammad
(47): 19]
So He began by mentioning knowledge before speech or

action.
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, and He did not leave us without a
purpose; rather He sent Messengers to us. Whoever obeys
him will enter Paradise, and whoever rejects and disobeys
him will enter the Fire, and the proof is the Saying o f the
Most High:
"We sent a M essenger to you, O people, as a witness in favor o f you

or against you on the Day o f Resurrection, just as We sent a
M essenger to the Pharaoh. But the Pharaoh denied and rejected
the M essenger, so We seized him with a severe punishment."
[Surah al-M uzzammii (73): 15-16]
THE SECOND: Allah is not pleased that anyone should

be made a sharer in worship along with Him, neither any
angel brought near, nor any prophet sent as a messenger,
and the proof is the Saying o f Allah, the Most High,
"And the places o f worship are for Allah alone, so do not invoke
anyone along with Allah." [Surah al-Jinn (72): 18[
THE THIRD: That whoever is obedient to the Messenger

and singles out Allah with all worship upon tawheed, then
it is not permissible for him to have friendship and alliance
with those who oppose Allah and His Messenger, even if
they are those most closely related to him, and the proof is
the Saying o f Allah, the Most High:
You will not find a people who believe in Allah and the Last Day
loving those who oppose Allah and His Messenger; even if they are
their fathers, or their sons, or their brothers, or their kinsfolk.
Rather Allah has decreed true Faith for their hearts, and
strengthened them with proof, light and guidance from Him; and
He will enter them into the gardens o f Paradise beneath whose
trees rivers flow, and they will dwell therein forever. Allah is
pleased with them and they with Him. They are the Party o f Allah.
Indeed the party o f Allah is the successful." [Surah al-M ujaadilah
(58):22]
Know, may Allah direct you to obedience to Him, that the

true and straight Religion, the way o f Ibrahim, is that you
worship Allah alone making the Religion purely and solely
for Him. This is what Allah commanded all o f the people
with, and it was for this that He created them. Allah, the
Most High, says:
"I did not create jin n and mankind except that they should worship
Me." [Surah adh-Dhaariyaat (51 ):56]
And the meaning o f worship (' ibaadah) here is to single

Allah out with all worship ( tawheed). And the greatest o f
all that Allah has commanded is tawheed, which is to single
out Allah with all worship. The most serious thing that He
forbade is shirk, which is to invoke others besides Him,
along with Him. The proof is His Saying, the Most High:
"Worship Allah alone, making all worship purely for Him, and do
not associate anything in worship along with Him." [Surah an-Nisaa
(4):36]
Shaykh Saalih Al-Fawzaan’s
Introduction
In the N am e o f A llah th e M ost M erciful, the Bestow er o f
M ercy. A ll praise be to A llah, the L ord o f everything in
existence, a n d m ay peace a n d blessings be upon our p ro p h et
M uham m ad, his fam ily a n d all o f h is com panions.
Verily betw een the reader’s hands is th e treatise entitled, ‘The
Three Fundamental Principles.’ A n d it is an honorable
sum m arized treatise supported b y evidence from the B ook o f
A llah a n d the Sunnah o f H is M essenger (F* j A ^ )-
This w ork o f the A u th o r (M uham m ad bin A b d u l Wahhaab),
deals with a trem endous principle from the fundam entals o f
Islam which is the subject o f Acjeedah ( creed/belief). A n d the
Scholars w ould busy them selves with w riting these short
treatises a n d w ould arrange them fo r the purpose o f m aking it
easy fo r their students to be skilled whereby helping them to
preserve ( what th ey have learnt), a n d all o f this is in order for
these fundam entals ( o f the religion) to rem ain with them and
to seek benefit (from th em ) as w ell as to im part benefit (from
th em ) to others.
29 4 ^ 1 <Lo,jll
These sum m arized works (th e Scholars have authored) began
with the foundation (i.e. the fundam entals o f th e religion) fo r
the students o f know ledge; fo r it is required that the stu d en t o f
know ledge starts by learning step-by-step, m eaning he takes
from the beginning stages o f know ledge and its branches u n til
he excels (in it).
Verily, these short treatises are the p ath th a t leads to those
treatises that are large in volum es, fo r it is n o t possible to
understand the larger works w ithout (first) understanding the
sm aller works. So one excels b y taking it step b y step; and fo r
this reason this is w hy the scholars say that the m eaning o f this
is indicated in the Saying o f Allah, the M ost H igh:
%% , o * * %%
ijjjuiySj UaJj UaJ (jjjjljj I jS ijS —l j
On the contrary (he would say): "Be you Rabbaniyyun (learned

men of religion who practice what they know and also preach to
others), because you are teaching the Book, and you are studying
it." {3:79} So the Rabbaniyoon (learned m en o f religion who
practice what th ey k n o w and also teach others) are those who
start with the sm aller subjects o f know ledge before the larger
ones, cultivating and educating them selves and their students
b y beginning with the sm allest (subjects) to the largest. A n d
this is som ething that is norm al, because all things begin with
their fundam entals and then th ey develop afterwards into

som ething m ore. A n d as fo r the one who attacks know ledge
and its nobility, then this is the one who is condem ned and
d o esn ’t obtain anything, while the one who begins with the
fundam entals ( o f know ledge) a n d excels therein, then this is
the one who — with th e perm ission o f A llah- w dl tread the
correct a n d so u n d p ath to success.
Allah the M ost H igh stated:
Jj\ QM d)JJjll
They ask you (O Muhammad f V j about the new

moons. Say: These are signs to mark fixed periods o f time for
mankind and for the pilgrimage. It is not Al-Birr (piety,
righteousness) that you enter the houses from the back but Al-Birr
(is the quality o f the one) who fears Allah. So enter houses through
their proper doors... {2:189} Allah has inform ed us that these
(w ere) those who asked about the n ew m oons. W hy d id the
new m oon begin at one stage being small, then grew large in
size u n til it became whole, then sm all again u n til it returned
back to its original size? So A llah reprim anded them and
directed them towards asking about that which w ill benefit
them , and that is, that th ey sh o u ld enter the affairs o f
know ledge from its proper channels.

31 y L .jll
A s fo r the question regarding the n ew m oon and its condition
and how sm all and big it is, then the know ledge o f this is
som ething that contains no benefit fo r them . Rather the benefit
is that th ey sh o u ld ask about that which th ey are in n eed of;
and it is the know ledge o f th e purpose o f th e n ew m oons, this
is w hy A llah says:
% of
o A fl duilj-o <Ja
Say: These are signs to mark fixed periods o f time for m ankind...
{2:189} m eaning explain to them their purpose and it is that
A llah has m ade them as signs to m ark fix e d periods o f tim e fo r
m a n kin d fo r the purpose o f them fulfilling their prescribed acts
o f worship, transactions a n d their livelihood etc...
A n d A llah has directed them towards the purpose o f the new
m oons a n d H e has n o t forbidden them from asking about the
reality o f the new m oons,how ever the know ledge o f that
contains no benefit fo r them , so le t them turn towards that
which is befitting fo r them to ask about, which is to enter the
know ledge through its proper doors.

The A uthor’s Introduction
The Author (may Allah have mercy upon him) begins his
treatise with the Basmalah (i.e. In the Name o f Allah the
Most Merciful, the Bestower o f Mercy) (1)
The Sharh (Explanation)
1 The A u th o r begins this treatise with the Basmalah (i.e. In the
N am e o f A llah, the M ost M erciful, the Bestow er o f M ercy)
follow ing the exam ple set b y the B ook o f A llah, the M ig h ty
a nd M agnificent; fo r verily it is the first th in g one sets eyes
upon in the M u sh a a f a n d what com es before each surah except
fo r surah Tawbah.
A lso this is som ething that treatises, books and com pilations
begin with follow ing the exam ple set b y the B ook o f Allah.
Likewise, the M essenger ( ^ j w ould write it in the
beginning o f h is letters, during the tim e which he d w ritten to
the rulers a n d leaders from different parts o f the earth invitin g
them to Islam ; so he w ould begin h is letter with the Basmalah.

33 Aj SUI aJUjll
A lso he (<*!"■j a3iI w ould open his serm ons with the
Basmalah. A n d starting with the Basmalah is som ething that is
indicated from the sunnah o f th e M essenger ( ^ j cA-0).
J u st like P rophet Sulaym aan (^L J\ aJc) began h is letter with
the Basmalah when h e ’d w ritten to Bilqis, th e queen ofSheeba:
She said: "O chiefs! Verily! Here is delivered to me a noble letter,

"Verily it is from Sulaiman (Solomon), and verily, it (reads): In the
Name o f Allah, the M ost Gracious, the M ost Merciful: "Be you not
exalted against me, but come to me as M uslims (true believers who
submit to Allah with full submission). {27:29-31} So it is befitting
that one sh ould begin with the Basmalah in every affair th a t is
im portant as w ell as before beginning each treatise.
In any case those who do n o t begin their works w ith the
Basmalah have le ft th e p rophetic sunnah a n d th e exam ple la id
dow n in the B ook o f Allah. A n d perhaps the reason fo r th is is
that these books o f theirs contain in them n o blessing n o r
benefit whatsoever; this is due to their leaving o f f th e Basmalah

(in the first place), so th ey are deprived o f benefit. W hat was
the reason fo r them leaving o f f th e Basmalah? O ther than the
fact that their om itting it was because it is an act o f sunnah;
an d th ey are those who flee from the sunnah, or follow blindly
those who flee from the sunnah. So it is a m u st to be aware o f
the likes o f these (individuals).
A n d the m eaning o f the Basmalah: is to seek aid in the N am e
o f Allah. A n d what is m eant by: “In the N am e o f A llah ” is that
this sentence has an unspoken part, essential to the com pletion
o f the m eaning, a n d its fu ll m eaning is, ‘I n the nam e o fA lla h I
write. ’ The unspoken w ord is taken to be a verb: (i.e. 7 w rite’,
in this case) since verbs are necessary fo r actions, a n d we
understand that it is to com e after In the nam e o f A llah ’ and
n o t before it due to tw o p o in ts: (i) To seek blessing b y
beginning with the nam e o f A llah a n d (ii) That this is a way o f
expressing the fact that this is the o n ly cause fo r writing.
A n d it is a great introduction to begin o n e ’s serm ons, books
and com pilations with; fo r a person sh o u ld begin his works
w ith seeking the assistance o f A llah a n d to seek the blessing b y
beginning with the nam e o f A llah, the M o st H igh.

j J ) \ aJL, J
The First Risaalah (Treatise):
The Four Obligatory Matters Which Are Comprised In

Surat-ul-‘Asr
j ^lc.1
‘Know, may Allah have mercy upon you.’ (2)
The Shark (Explanation)
2 The author (m ay A llah have m ercy upon h im ) stated:

‘Know.’ It is a w ord that p o in ts to the im portance o f the
subject m atter. So when the author said: ‘K n o w ’ then the
m eaning o f it is that the affair which y o u are about to em bark
upon is an im portant m atter; and this w ord is that which
indicates that the subject one is about to begin w ith is o f the
utm ost im portance.
A n d the m eaning o f the w ord ( ic-1) H am in the A rabic
Language is derived from the im perative form o f the w ord ‘ilm ,
which m eans to learn. A n d ‘ilm (know ledge) is to com prehend

the reality o f som ething as it tru ly is. A n d to com prehend
som ething opposite o f its true reality is ignorance which is the
opposite ofknow ledge.
The a u th o r’s saying, ‘May Allah have mercy upon you.’ is a
supplication m ade fo r the stu d en t o f know ledge; fo r here, the
author supplicates fo r the students o f know ledge that A llah has
m ercy on them , and that H e the M o st H igh conferred upon
them H is m ercy. For in this (supplication) is kindness from the
teacher to the student; a n d b y the teacher beginning with a
k in d ly w ord and a righteous supplication it affects the stu d en t
w hereby causing him to be m ore in clined towards h is teacher.
A s fo r the teacher who begins h is speech with th a t which is
inappropriate, then this w ill cause the stu d en t to run away
from him . So it is a m u st fo r the scholar, those who call to the
way o f Allah, and those who com m and the g o o d and p ro h ib it
the evil to be k in d and courteous to the one th e y ’r e addressing,
b y their supplicating and praising them and speaking to them
in a m anner that is kind, fo r this is som ething that w ill cause
their da ’wah to be accepted. A n d as it pertains to the one who
is arrogant and p rid efu l then he is to be addressed in a
different m anner all together. A llah the M ost H igh says:

*J2&\ SJlu,jll
I 'J k I Uj c’ ^ \ J lL U] U & \ JaI IjLlî Uj
u ^ j j j j i i ] j j j f j Udii j j i i i i i ijijS j S fa
m V 'j Vj
And argue not with the people o f the Scripture (Jews and
Christians), unless it be in (a way) that is better (with good words
and in good manner, inviting them to Islamic Monotheism with His
Verses), except with such o f them as do wrong; and say (to them):
"We believe in that which has been revealed to us and revealed to
you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and to
Him we have submitted (as Muslims)." {29:46} For those who are
arrogant, p rid efu l and do wrong from the people o f the book,
then th ey are those who are n o t to be address with a m anner
that is better, rather th ey are to be address with that which (is
use) to refute them . A llah says:
°»Al jib j C Jalc.1 j (jjsaLLallj jlASJI ^ ^
O Prophet (Muhammad aJc. bi ^^l—a)! Strive hard against the

disbelievers and the hypocrites, and be harsh against them, their
abode is Hell, - and worst indeed is that destination. {9:73} The
hypocrites are n o t fought with weapons, th ey are only fought
with p r o o f a n d evidence a n d harsh words that cause the people
to drive away from them . Allah said concerning them :

And speak to them an effective word (i.e. to believe in Allah,

worship Him, obey Him, and be afraid o f Him) to reach their inner
selves. {4:73} A n d this verse is directed specifically to them ,
because th ey are the peo p le o f arrogance a n d p rid e a n d th ey do
n o t want th e truth, rather th ey want to lead the people astray;
so th ey are to be addressed with what is befitting fo r them .
A s fo r th e stu d en t th a t is g u id ed then he is to be addressed
with kindness, love a n d m ercy because h e desires the truth and
beneficial know ledge.
The a u th o r’s statem ent: ‘Know may Allah have mercy upon
you.5 is a supplication fo r A llah to have m ercy upon yo u ;
because when A llah has m ercy upon y o u then y o u w ill be
happy in this life a n d th e n e x t a n d y o u w ill be adm itted into
the m ercy o f Allah. This is a supplication from a noble scholar
and righteous m an whom we hope that A llah w ill accept it
from .
39 y u jii
(d*J ^ 1. '•>J 4j'
That it is obligatory upon you to have knowledge o f four

matters: (3)
3 The saying o f the author, ‘that it is obligatory,’ (waajib):
Al-Waajib (mandatory) is that y o u are rew arded fo r doing it

a nd p u n ish ed fo r n o t doing it.
Al- Mustahaab (recommended) is that y o u are rew arded for

doing it b ut there is no p u n ish m en t i f y o u don t do it.
Al-Mubaah (Permissible) is that there is no rew ard fo r doing

it, nor is there a pu n ish m en t fo r leaving it o ff.
A n d what the author (m ay Allah have m ercy upon h im ) m eans
by it is obligatory’ is that this m atter is n o t from those m atters
that are recom m ended nor is from the perm issible affairs,
rather it is obligatory. So i f we were to leave o f f learning these
fo u r m atters then we all w ill be com m itting a sin because this
is from the m andatory affair; and the author d id n o t say, it is

recom m ended that y o u have know ledge o f these fo u r m atters,
or that it is better fo r y o u to have know ledge o f these fo u r
m atters, rather he said, ‘it is obligatory upon you.’ A n d the
m eaning o f som ething being m andatory is that i f y o u were to
leave it o f f it is a sin.
A n d know ledge is n o t obtained except through learning; a n d
learning is such that it is in n eed o f great care, exerting o n e ’s
s e lf and taking advantage o f o n e ’s tim e; also it is in n eed o f
com prehension and the presence o f o n e ’s m ind, (all o f th is) is
what is m eant b y learning.
‘Four matters’: this m eans y o u are to stu d y them and the
reason fo r them being called m asaa’i l (issues) is that it is
necessary that an individual w ill be asked concerning these
m atters and their m eanings.

41 jii
The first matter is knowledge (4)
4 W hat th e author intends b y know ledge here is the legislative

know ledge, because it is that which is obligatory to have
know ledge of. A n d having know ledge o f these fours m atters is
obligatory upon every M uslim w hether m ale or fem ale, free
person or slave, rich or poor, ruler or subject; it is m andatory
fo r each M uslim to have know ledge o f these fo u r m atters.
A n d the people o f know ledge have term ed this waajib-ul- ‘a ynee
or fard-ul-'ayn (individual obligation), which is som ething that
is m andatory upon every one o f the M uslim s. L ike the five
obligatory prayers that are enjoined upon the m en a n d the
wom en, a n d it is enjoined upon the m en to perform
congregational prayer inside the masaajids. To have know ledge
o f these fo u r m atters is m andatory on each individual M uslim .
D ue to this reason the author d id n o t say,' it is obligatory upon
us, or upon some of us,’ rather he only said, ‘it is obligatory

There are tw o types o f know ledge. First, that which is
obligatory for each individual to have knowledge of, a n d this is
som ething no one has an excuse to rem ain ignorant of. A lso, a
p e rso n ’s religion is n o t established except w ith it. Exam ples o f
this are the five pillars o f Islam which are: Shahaadatain (the
tw o testim onies o f faith i.e. bearing w itness th a t n one has the
right to be w orshipped except A llah a n d that M uham m ad is
the m essenger o f A llah), establishing th e prayer, p a yin g the
zakat, fasting in the m o n th o f Ram adhan a n d m aking
pilgrim age to th e sacred house o f Allah; it is n o t perm issible fo r
a M uslim to rem ain ignorant o f the five pillars o f Islam rather
it is incum bent upon h im to have know ledge o f them . This is
because having know ledge o f the m eaning o f the shahaadatain
is to have know ledge o f o n e ’s ‘a qeedah (belief/creed), a n d the
M uslim sh o u ld learn h is ‘a qeedah fo r the purpose o f acting
upon it and he sh o u ld learn the opposite o f it in order to avoid
it. A n d all o f th is is what is com prised in th e shahaadatain.
Likew ise he sh o u ld learn the pre-requisites a n d pillars to the
prayer as w ell as the obligatory a n d sunan elem ents to the
prayer; h e sh o u ld learn all o f th is in detail. A n d it is n o t
sufficient that h e m erely prays while n o t having know ledge o f
the rulings o f the prayer. H ow can a person do an action while
he does n o t k n o w ho w this action is to be perform ed? H o w can

43 v z m y u j\
h e perform the prayer while being ignorant o f its rulings? I t is
a m u st that he know s the rulings o f the prayer and what things
n u llify it; it is a m u st that he has know ledge o f all o f this.
Likew ise the sam e goes fo r the rulings o f the zakat, fasting and
hajj. So fo r exam ple, i f he desires to perform hajj it is
incum bent upon him to have know ledge o f its rulings as well
as ‘um rah ( the lesser hajj) fo r the purpose o f perform ing these
prescribed acts o f worship according their legislation. A n d this
first type o f know ledge is such that no one has an excuse to
rem ain ignorant o f it, a n d it is what is referred to as fard-ul-
‘a yn (individual obligation).
The Second type is that which is in addition to the legislative
knowledge which the nmmah needs as a whole; such as, the
rulings pertaining to buying and selling, endow m ents and
inheritance and wills and testam ents; and rulings pertaining to
marriage a n d agriculture. It is necessary that the um m ah w ill
be in need o f these; however, it is n o t m andatory fo r each
individual from the um m ah to have know ledge o f such m atters.
Rather, what w ill be sufficient is that i f som e from the learned
acquire the know ledge o f such m atters then the objective w ill
have been fulfilled. A ll o f this, such as learning these m atters
and other
than that, is established i f the M uslim s are in n eed o f it. A n d
this is what is referred to as Fard-ul-kifaayah (com m unal
obligation); which m eans, i f som eone from the um m ah
establishes it then the rest o f the um m ah are free from blame.
However, i f the um m ah collectively leaves it off, then all o f
them are at blame.
It is necessary that som e people from the um m ah learn this
type o f know ledge i f the M uslim s are in n eed o f it. H owever,
this is n o t said to everyone, ‘It is obligatory upon you to have
knowledge of these affairs' because m atters such as these are
n o t required o f everyone a n d th ey are only specific fo r those
people in the um m ah who possess the ability to learn them ;
because i f som eone from the um m ah learns this type o f
know ledge then the obligation is fulfilled, which is in
opposition to the first type o f know ledge where everyone w ill
be questioned about individually. This is because it is n o t
possible that a person perform s actions except with know ledge;
fo r this reason the Shaykh (m ay A llah have m ercy upon h im )
said, It is obligatory upon y o u / A n d also we k n o w before
entering in to the explanation o f these fo u r m atters, is that what
the author intends b y know ledge here, which is obligatory
upon the um m ah w hether fa rd ‘a yn or fa rd kifaayah, is the

45 4JUJ\
legislative know ledge which the M essenger ( ^ j <£c. 4il
was sen t with.
A s fo r the know ledge o f the w orldly m atters like the know ledge
o f m anufacturing, trade, accounting, nursing and engineering,
then know ledge such as this is perm issible; a n d it becom es a
necessity i f the um m ah is in n eed o f it; a necessity fo r the one
who has the abdity to learn it. H ow ever, it is n o t the type o f
know ledge that is in ten d ed b y the Q u r’a n or th e Sunnah which
A llah has praised its p eople and which the M essenger ( 4il
j said concerning them :
{The People o f knowledge are the inheritors o f the

prophets}. [Bukhaari] So what the author intends by
know ledge is know ledge o f the Sharee’ah.
So as it pertains to the w orldly know ledge, such as i f a person
rem ains ignorant about it, then there is no sin upon him , and
i f h e decides to learn it then it has been m ade perm issible fo r
him ; a n d when it benefits the um m ah h e is rew arded fo r it.
A n d even ifh e was to die while rem aining ignorant o f this type
o f know ledge then h e w ould n o t be brought to account on the
D ay o f Judgm ent. H ow ever, fo r th e one who dies while being
ignorant about the know ledge o f the sharee’a h, especially the

know ledge that is inevitable, then h e w ill be questioned about
it on the D ay o f Judgm ent. ‘W hy d id n ’t y o u learn it? W hy
d id n ’ty o u inquired about it? ” A n d fo r th e one who says when
p laced in h is grave, ‘M y Lord is Allah, my religion is Islam and
my prophet is Muhammad ( ^ j ‘J*- ^ then h e w ill be
saved. A n d it w ill be said to him , “W here d id y o u inquire this
inform ation from ? H e w ill respond, “I read the book o f A llah
a n d have taught it. A n d as fo r th e disbeliever a n d the
hypocrite when he is questioned in th e grave h e w ill say, “Oh,
Oh, I don’t know, I heard the people saying something so I
repeated it.” It will be said to him, ‘Neither did you know nor
did you take the knowledge (by reciting the Qur’an).’ Then he
will be hit with an iron hammer between his two ears, and he
will cry and that cry will be heard by whatever approaches him
except human beings and jinns.' [Bukhaari]
W hat the author in ten d ed b y ‘K now ledge, ’ here is the
know ledge o f the sharee’a h, which is required from us
collectively or individually; a n d it is th e know ledge o f Allah,
H is nam es a n d attributes; a n d the know ledge o f H is right over
us, which is to worship H im alone w ithout associating any
partners with H im . The first th in g which has been enjoined

I VL*J\
upon the slave is to k n o w who h is Lord is, the M ig h ty and
M agnificent, and h o w H e is to be worshipped.

4_ui (<4)1 j Aj
Which is knowledge and awareness o f Allah and

knowledge o f His prophet. (5)
The Sharh (Explanation)
5 The author m en tio n ed that one sh o u ld have know ledge and

awareness o f Allah. So h o w does the slave k n o w who h is Lord
is? H e know s b y recognizing H is signs a n d from those things
which H e has created, a n d from am ong H is signs is the n ig h t
and the day; and from am ong those things which H e has
created is the Sun a n d the M oon, as the explanation o f this w ill
soon com e- A llah willing.
A llah is know n b y H is universal signs as w ell as the signs that
are fo u n d in the Q u r’a n; so when y o u read the Q u r’a n y o u w ill
kn o w who Allah, the M ost H igh, is a n d that H e is the O ne
who has created the heavens a n d the earth; a n d H e is the O ne
who has subjected everything that is in the heaven and in the
earth; and H e is the O ne who gives life a n d death; the O ne

49 5JL-J\
who is capable o f doing all things a n d H e is th e M o st M erciful,
the Bestow er o f M ercy.
So b y reading the Q u r’a n y o u w ill com e to k n o w who Allah,
the M ig h ty a n d M agnificent, is a n d that H e is the O ne who
has conferred m a n y favors upon us; and H e is the O ne who
has created us and p ro vid ed fo r us. So when y o u have read the
Q u r’a n y o u w ould com e to k n o w who y o u r Lord, the M ost
H igh, through H is names, attributes a n d actions.
A n d when y o u observe the universe, y o u w ill com e to kn o w
who are y o u r Lord, the M o st H igh, is a n d that H e is the O ne
who has created this universe; a n d H e is the O ne who has
subjected this universe b y His, g lo ry be to H im , the M ost
H igh, wisdom and know ledge. A n d this is know ledge and
awareness o f Allah.
A s for what the author (m ay A llah have m ercy upon h im )
inten d ed b y ‘K now ledge o f H is prophet, ’ then it is to kn o w
that he is M uham m ad J â ), the one who has
conveyed the m essage from Allah, the M ig h ty and M agnificent,
and he is the interm ediary betw een us a n d A llah in relaying
the message.
It is a m u st that y o u have know ledge o f him a n d that y o u
k n o w who he is. W hat is h is lineage? W hat is h is place o f

b irth ? W hat message d id h e bring a n d h o w d id the revelation
begin? H o w d id he establish th e call to A llah in M akah and
M edina? A n d y o u m u st k n o w th e life h isto ry o f the M essenger
((*!““j Sfk- even i f it is the sum m arized version.
The M essenger ( ^ j *5^- ^ is M uham m ad son o f
Abdullah, son o f A b d u l M utallib, son o f H aashim , son o f
A b d u l M a n a f till the e n d o f the P rophetic lineage that ends
w ith Ibrahim aJc.).
A n d y o u sh o u ld have know ledge o f h is life before h e was
com m issioned as a m essenger, a n d h o w the Revelation came to
him from Allah. A nd what d id h e do after h e was
com m issioned? A n d y o u w ill com e to k n o w th is b y studying
h is biography. A n d k n o w that it is n o t appropriate that a
M uslim sh o u ld be ignorant about the M essenger (
^j). H ow can y o u follow a person whom y o u have no
know ledge of?! This is non-sense.

51 jll
Up ^J*-“J
And knowledge o f the religion o f Islam. (6)
6 ‘Knowledge o f the religion o f Islam.’: Islam which is the
religion o f this M essenger ( ^ j and it is the
religion o f A llah, the M ost H igh, which H e has com m anded
H is slaves to follow. A n d it is necessary that y o u have
know ledge o f this religion o f Islam which is the religion o f all
the M essengers. Islam in its general sense is the religion o f all
the m essengers and whoever follow s anyone from am ong the
messengers, then h e is a M uslim , one who has su b m itted to
Allah, the M ig h ty and M agnificent, w illingly believing in H im
alone w ithout associating any partners w ith H im . This is the
m eaning o f Islam in its general sense, and it is the religion o f
all the previous messengers. Islam: it is to su b m it to A llah with
tawheed, and to y ie ld obediently to H im , and to free and
disassociate o n e self from shirk and its people.

The Three Treatises
A s fo r Islam in its particular sense, after the sending o f the
P rophet ( f^ j ^ refers to th a t which M uham m ad
^ u ^ 3) was sen t with. This is because that which the
Prophet <4=- was sen t with abrogates all o f the
previous religions so that whoever follow s h im is a M uslim and
whoever declines to follow him is n o t a M uslim . N o r is it
possible, after the com ing o f the P rophet M uham m ad ( 4il ^
*Ac-) and that which h e was sen t with, fo r a Jew or a
C hristian to say, 7 am a M uslim , ’ a n d n o t follow the religion
o f Islam , fo r Islam abrogates a ll th a t which com es before it.
A n d it is obligatory to fo llo w th e M essenger j aJc. 4i!
as it is indicated in th e statem ent o f A llah:
Say (O M uhammad f V j 4>t <^*0 to mankind): "If you (really)

love Allah then follow me (i.e. accept Islamic Monotheism, follow
the Qur'an and the Sunnah), Allah will love y o u ... {3:31}
This is Islam in its general a n d particular sense.

53 yu j\
With the proofs (7)
7 ‘With the proofs,’: A n d this m eans know ledge is n o t by

blind-follow ing, b u t o n ly based upon the p ro o fs derived from
the Q u r’an a n d the Sunnah, Im am Ibn Q ayyim al-Jawziyyah
said in a poem :
(Jli (Jla
AaIsi.i 1 aLLi_l] A* 11 La
“Knowledge is the saying o f Allah and His messenger,
And (it is) not for one to foolishly rely on the difference o f
opinions. ”
K now ledge is that which is derived fo m the B ook a n d the
Sunnah. A s fo r the statem ents o f th e Scholars ( ‘ulamaa), then
th ey are o n ly to help clarify a n d explain the speech o f Allah

The Three Treatises
an d H is m essenger {fy*j jil a nd their statem ents are
such that som e or m o st o f it can contain inaccuracy; and proofs
a nd evidences are n o t derived from the speech o f th e scholars,
th ey are o n ly derived from the Q u ra n ic verses, a n d Prophetic
narrations. A n d as fo r the speech o f the Scholars, then it is to
(help) clarify the texts because it is n o t evidence in and o f
itself.
This com pletes the explanation o f the first m atter a n d it is the
foundation. The author (m a y A llah have m ercy upon h im )
o n ly begun with it because Aqeedah (belief/creed) is the
foundation o f learning, teaching and in vitin g to the way o f
Allah, the M ig h ty and M agnificent.

55 <£*511 *IUjll
Acting according to your knowledge
The Second matter: Action upon that, (8)
The Shark
8 ‘Action upon that’: M eaning it is to act according to o n e ’s
know ledge, and that a person know s a n d learns is n o t enough,
rather it is a m u st that he act according to what h e know s;
because know ledge w ithout action w ill o n ly be a p r o o f against
him . A n d know ledge is n o t beneficial unless one act according
to it.
A s fo r the one who know s b u t d o esn ’t act, h e has incurred the
anger o f Allah upon him ; and this is because h e k n e w the truth
and has abandoned it. The Poet said:
j tkiC . ( j x i.- l.^n a (jL a x j < a 1* j ^Jlc. J
“The scholar, who does not act according to his

knowledge, will be punished before the idol worshipper. ”
The Three Treatises
A n d this is som ething th a t has been m en tio n ed in the noble
hadith:
^1 ^jlc- jljll ‘ (j-4 J j' Cy* u)
“Verily, from among the first people to be made to enter the
Fire, is the scholar who does not act according to his
knowledge.” [Tirmithi]
K now ledge is supported b y actions, a n d actions are th e fru it o f
know ledge; fo r know ledge w ithout action is lik e a tree w ithout
fruits, it contains no benefit whatsoever; a n d know ledge was
o n ly revealed in order to act upon it.
Likew ise, action w ithout know ledge w ill o n ly cause th e person
to g o astray, because when h e acts w ithout having know ledge,
h is actions are such, that th ey are void o f a n y benefit, fo r the
P rophet ((*!“"j aJc. jil said:
<jlc. (_>*ul 'ikaC- (j a
“W hosoever performs an action, not from am ongst our affair,
shall have it rejected.” [Bukhaari]
This is w hy [it says] in surah Faatihah, which we recite in
every rakah:
57 yiu,jii
iL m
(jjllLiall U j L—l j j t j\& dluutjl (jjjll Jal^j_«a
Guide us to the Straight Way. The W ay o f those on whom You

have bestowed Your Grace , not (the way) o f those who earned
Your Anger (i.e. those who knew the Truth, but did not follow it)
nor o f those who went astray (Le. those who did not follow the
Truth out o f ignorance and error). {1:6-7}
A llah has addressed those who act w ithout know ledge as being
astray; a n d th e ones who have know ledge b u t do n o t act as
those who earned H is anger. So it is very im portant that y o u
be aware o f this.
The Three Treatises
Calling to the knowledge which one has acquired
The Third matter: calling to that, (9)
The Sharh
9 ‘Calling to that’: M eaning it is n o t befitting th a t after a
person has learned an d acted upon the know ledge o f which he,
h im s e lf has acquired, th a t h e does n o t call to the way o fA lla h ;
rather it is a m u st th a t h e call to other than him self; fo r he
sh o u ld n o t use the know ledge to benefit o n ly h im s e lf b u t
others as well; a n d this is because know ledge is an Am aanah
(som ething one is en tru sted w ith), it is n o t y o u rs to w ithhold
a n d p ro h ib it th e people from obtaining it; fo r the people are
such, that th ey are in n eed o f it. So it is incum bent upon y o u
to convey, explain a n d call to that which is good. This is the
know ledge which A llah has entrusted upon yo u . So do n o t
hoard it fo r y o u r se lf a n d p reven t others from benefiting from it

59 aLu,jll
as well, rather it is necessary that y o u relay it a n d clarify it to
the people. Allah, the M ost H igh, said:
(And remember) when Allah took a covenant from those who were
given the Scripture (Jews and Christians) to make it (the news of
the coming o f Prophet M uhammad and the
religious knowledge) known and clear to mankind, and not to hide
it... {3:187}
This is the covenant which A llah has taken from the scholars
to clarify a n d explain to the people that which A llah has taught
them fo r th e purpose o f spreading the good, and to bring them
o u t from darkness to the light. A n d these were the actions o f
the M essengers S^Lsil fy c ) and those who follow ed
them . A llah, the M ost H igh, said:
O lil SjUrfil fylc. O aUI J ] jC-Ji aJ_A Ja

Ijl Uaj Alii -v ...J
Say (O Muhammad j i / a ) : "This is my way; I invite

unto Allah (i.e. to the Oneness o f Allah - Islamic M onotheism) with
sure knowledge, I and whosoever follows me (also must invite
others to Allah i.e. to the Oneness of Allah - Islamic M onotheism
with sure knowledge). And Glorified and Exalted be Allah (above
all that they associate as partners with Him). And I am not o f the
Mushrikun (polytheists, pagans, idolaters and disbelievers in the
Oneness o f Allah; those who worship others along with Allah or set
up rivals or partners to Allah)." {12:108}
This was th e m ethodology o f th e M essenger j
a n d those who follow ed h im - know ledge, action a n d calling to
the way o f A llah, the M ig h ty a n d M agnificent. So whoever
does n o t call to the way o f A llah while having the ability to,
has concealed what h e kn o w s a n d h e w ill wear th e cloak o f fire
on the D ay o f Ju d g m en t ju s t as it com es in the hadith:
O n the authority o f A b u H urayrah (m a y A llah be pleased with
h im ) th a t the M essenger o f A llah j said:
“W hoever has been asked about knowledge and concealed it,
Allah will cloak him with a bridle of fire on the Day of
Judgm ent.” [Abu Dawud] And it another narration it reads:
“W hoever withholds any knowledge pertaining to the affairs of
the people and the religion with which Allah has made to be of
benefit, Allah will cloak him with a bridle of fire on the Day of
Judgm ent.” [Ibn Maajah]

61 i£XA\ aIL. jll
Patiently Preserving and Bearing Any Harm Encountered

Upon That Way
j11 IAjijIj II
The Four matters: Patiently preserving the harm one

encounters (10)
The Shark
10 ‘Patiently enduring the harm one encounters,’ it is w ell
know n that whoever invites the p eople to th e way o f Allah,
com m anding the g o o d and p ro h ib itin g th e evil, w ill face harm
and h o stility (from the people); this is because m a n y from
am ongst the people do n o t desire that which is good, rather
th ey like to com m it that which is im perm issible a n d follow
false desires; so when som eone com es along in vitin g them to
the way o f A llah and g o in g against that which th ey desire, then
th ey resort to harm ing him either with their words or actions.
I t is necessary upon the one who calls to A llah, seeking
n o th in g b u t H is face, to have patience a n d continue to rem ain

steadfast in in vitin g to the way o f A llah; a n d h e sh o u ld take the
M essengers S'iLaM as w ell as th e best o f them a n d
th e seal o f a ll th e p ro p h ets M uham m ad j as an
example.
So w hat was it, which h e j h a d to face from the
p eople? H ow m a n y tim es d id th ey harm him w ith th eir words
a n d actions? H is peo p le called him a magician a n d a liar, and
th ey said he was insane, a n d there are m a n y things th ey said
about him which A llah has m en tio n ed in th e Q u r’a n. A n d the
p ro p h et j received harm from h is people.

63 <£XA\ VL,jll
Ijlol (jjjll Uj J ‘■i"’- (jHujUl (jl ^p-*a*Jlj} <!ji JJJI j

<■ «> o — %
^ jj^ alL i I jjj ^yxJLi Ij j - o l j j j ij j l aJLt *all l^ lo C . j
The proof is the saying o f Allah, the Most High: “ By Al-'Asr

(the time). Verily, man is in loss, except those who believe and do
righteous good deeds, and recommend one another to the truth and
recommend one another to patience. {103:1-3} (11)
The Shark
11 It is an obligation upon y o u to learn these fo u r m atters in
detail. So som eone m ay ask, “A re there any evidences to
support this saying o f th e author?” W e respond b y saying, “Yes
there is. ” Then som eone m ay ask, “W here is the p ro o f? ” We
respond: “The p r o o f o f the author (m ay A llah have m ercy
upon h im ) is contained in the statem ent o f A llah, the M ost
H igh:
11J
* o
^ tjUuuUl (jl
1jj^ a \ j j j I p l a J l ■«all 1j^LaT- j I jj-o l U1
By Al-'Asr (the time). Verily, man is in loss, Except those who

believe (in Islamic M onotheism) and do righteous good deeds, and
recommend one another to the truth (i.e. order one another to
perform all kinds of good deeds (Al-M a'ruf) which Allah has
ordained, and abstain from all kinds o f sins and evil deeds (Al-
M unkar which Allah has forbidden], and recommend one another
to patience (for the sufferings, harms, and injuries which one may
encounter in Allah's Cause during preaching His religion of
Islamic M onotheism or Jihad). {103:1-3}
{Except those who believe} This is the p r o o f fo r the first m atter:
know ledge, because one cannot have Eemaan (belief) unless
upon know ledge, which is know ledge and awareness o f who
Allah, the M ig h ty a n d the M agnificent is, know ledge o f H is
p ro p h et a n d know ledge o f the religion o f Islam w ith its proofs.
{And do righteous good deeds} this is the p r o o f fo r the second
m atter: which is to act according to o n e ’s knowledge.
{And recommend one another to the truth} This is the p r o o f fo r
the th ird m atter: which is calling to o n e ’s know ledge and
action.
65 s ^ s ii aJl , jii
{And recommend one another to patience} This is the p r o o f for
the fourth m atters, which is to p a tien tly endure and bear any
harm upon the p ath o f calling to one s know ledge and action.
{By AI-'Asr} Allah, the M ost H igh swears b y tim e which is p a rt
o f the creation; fo r H e alone has the ability to swear b y
whatever H e wills from th e creation, how ever the created are
n o t allow ed to swear except b y Allah; and A llah doesn ’t swear
b y anything except to indicate the greatness o f that th in g H e
has sworn by, or to p o in t ou t i t ’s nobility. A n d A llah swears by
H is creation m a n y tim es in the Q ur ’an:
'jj lP j
{By the night as it envelops.} {92:1}
By the forenoon (after sunrise). {93:1}
Therefore we have n o t been allow ed to swear b y other than
A llah, due to the saying o f P rophet ( ^ j ^ u^*):

“W hoever swears by other than Allah has disbelieved or has
joined partners with Allah (shirk).” [At-Tirmidhi]
j| aIiLj <■ UHy
“W hoever swears let him swear by Allah or else keep silent.”
[Abu Dawud]
Allah, the M ost H igh can swear b y w hatever H e wills, how ever
that thing which H e swears b y is o n ly to indicate its
significance, or there is a lesson contained w ithin it. A n d what
is the lesson contain w ithin this tim e, in which A llah has sworn
by? It is the incredible lesson that one g e ts when he
experiences the wonders o f A lla h ’s creation like the n ig h t
pursuing the day, com peting with one another; this one taking
from that one and that one taking from th is one; this one is
longer and that one is shorter, follow ing one another according
to this am azing arrangem ent which does n o t differ n o r change.
This is evidence o f A llah, the M o st H ig h ’s capability. Then
those events, both g o o d a n d evil which have occurred in this
tim e are n o th in g b u t an adm onition; likew ise the n ig h t a n d the
day is a platform fo r doing righteous actions. A llah, the M ost
H igh says:
4ila. j
67 y u jii
{And He it is Who has put the night and the day in succession,
m eaning: th ey both follow each other, this one altering that
one.
For such who desires to remember or desires to show his

gratitude.} {25:62}
So the n ig h t and the day have been established as a platform
for the one who seeks to earn a livelihood in obedience to
Allah, the M ig h ty and M agnificent, because w ithout them one
is unable to fu lfill his needs; fo r th ey are both m ade to be a
stage fo r one to do actions and earn that which is g o o d in this
life and the next. There is a lesson and a benefit contained
w ithin them both, fo r th is reason A llah swears b y the time.
W hat is the jawaab-ul-qaasim (the response to the th in g that is
being sworn by)? It is A lla h ’s statem ent:
{Verily, man is in loss,} m eaning, all o f the children o f Aadam
are included and no one is excluded: kin g or ruler, both rich
and poor, free person or slave, neither m ales nor females.
Rather all o f the children o f Aadam are in a state o f loss;
m eaning th ey were in a state o f loss and destruction when th ey

The Three Treatises
wasted this precious tim e, a n d th ey use it to disobey A llah and
that was the reason which caused them harm .
This tim e which is m eaningless to m a n y from am ongst
m a n kin d has been prolonged fo r them , w hereby causing them
to g o astray, so th ey said: “Verily we cursed tim e... ”, or th ey go
about leisurely to and fro laughing a n d jo k in g to pass the tim e.
These are those who pass the tim e a n d waste it, so that it will
becom e a loss and regret fo r them on the D ay o f Judgm ent,
while i f th ey w ould have preserved it, then it w ould have been
an enjoym ent fo r them .
So all o f the children o f Aadam are in a state o f loss and
destruction except fo r those who are described with these four
characteristics: know ledge, action, calling to the way o f Allah
a n d p a tien tly bearing any harm encountered upon that way.
Therefore, whoever is described with these fo u r characteristics
are saved from being in a state o f loss. A n d it is n o t possible to
have eemaan in A llah except with know ledge, which is
know ledge and awareness o f who A llah is.
{Righteous actions} m eaning th ey do righteous actions from
those things that are obligations and h ig h ly recom m endable; so
th ey seek to busy their tim e with doing righteous actions that
w ill benefit them in their religion as w ell as their w orldly life.

69
There is g o o d and a rew ard fo r a deed that is done fo r the
purpose o f this w orldly life, i f one intends b y it, fo r it to be
assistance in obedience. So h o w does one perform a deed for
the hereafter? W hat is im portant is fo r y o u to n o t waste tim e
a nd that y o u use it fo r som ething that w ill benefit you.
Encourage one another to the truth: m eaning th ey com m and

the g o o d and forbid the evil a n d invite to the way o f Allah, the
M ig h ty and M agnificent; and th ey learned beneficial
know ledge and spread it; fo r the best am ongst the people are
those who invite to the way o f Allah, the M ost High.
Encourage one another to exert patience: which m eans they

have patience with whatever harm that reaches them . A n d sabr
(patience) in the Arabic language m eans to restrain oneself.
A n d what is in ten d ed b y it here is to restrain o n e self upon the
obedience o fA lla h ; a n d it is o f three types:
First: Patience upon the obedience o f Allah.
Second: Patience upon avoiding that which A llah has
forbidden.
Third: Patience w ith regard the decrees o f Allah.
In regards to the first type: This is because the so u l desires
laziness and relaxation, so it is a m u st that a person exercise

patience upon the obedience to A llah, a n d upon offering the
prayer; a n d upon fasting during the m o n th o f Ram adan and
upon fighting in the way o f Allah. A n d even i f one dislikes
these affairs, one is still required to have patience a n d restrain
o n e self upon obedience to Allah.
A s regards to the second type: The so u l is in clined tow ard
desires a n d im perm issible acts - being drawn to them - so it is a
m u st to restrain o n e self from com m itting those im perm issible
acts and this is som ething that is in n eed o f patience; and it is
n o t easy to p reven t o n e se lf from inclining towards forbidding
desires. A n d i f one doesn t exercise patience then he w ould fin d
h im se lf being overcom e b y the haram.
In regards to the th ird type: Those afflictions which befall a
person like approaching death, or wasting m o n ey or being tried
with sickness, then it is incum bent upon the person to have
patience w ith the decree o f A llah and n o t fo r him to worry nor
to be displeased, rather it is fo r him to restrain his tongue from
saying anything that is displeasing or to restrain h im s e lf from
being grieved. This is being p a tie n t with calamities.
A s fo r shortcom ings, one is n o t required to have patience with
them , rather one m u st turn to A llah in repentance a n d to flee
from them ; how ever with those afflictions which do n o t com e

71 4lU jll
a result o f yo u , th ey are from Allah, the M ig h ty and
M ajestic. H e has decreed them to befall y o u b y way o f test or
trial or because it is a p u n ish m en t fo r the sins y o u have
com m itted, ju s t as A llah said in H is noble book:
j j ' S jjC- ja k jj (■-1j l A U«u3 A jJ jb O t ( j-a ^ ) l Ua j
And whatever o f misfortune befalls you, it is because o f what your

hands have earned. And He pardons much. {42:30}
So when an affliction befalls the M uslim in his self, or his
wealth, or his children, or h is relatives or anyone from am ong
his M uslim brothers, it is upon him to have patience and to
seek the rew ard o f Allah. A llah says:
jjj* 'y' Alii lil j <13 Ijl \ jlla *Hi 1jl
yt, iilj Sjlj (...) <*I S j j jy* *—jI jX. s-, jlr, dij 1ji
J j . Vlgall
Who, when afflicted with calamity, say: "Truly! To Allah we

belong and truly, to Him we shall return." They are those on whom
are the Salawat (i.e. who are blessed and will be forgiven) from
their Lord, and (they are those who) receive His Mercy, and it is
they who are the guided ones. {2:156-157}
This is patience. A n d from am ong this is that one sh o u ld have
patience upon any harm he encounters upon calling to the way
o f Allah, the M ighty and M ajestic; fo r i f this be from trials and

The Three Treatises
afflictions then it is upon y o u to exercise patience in whatever
y o u experience o f harm in th e way o f calling to g o o d ... this is
because there are som e people who want to do good; however,
when faced with anything th ey dislike th ey say: “I am n o t
obligated to enter m y s e lf in to these affairs.” Then, i f he be a
teacher he leaves o f f teaching, a n d i f he be a caller then he
leaves o f f calling to Allah; a n d i f he be a khateeb (one who
gives serm ons), then he leaves o f f given serm ons in th e M asjid,
a n d ifh e be an Im am , then he leaves o f f being the Im am o f the
M asjid, and he leaves o f f com m anding the g o o d a n d forbidding
the evil; a n d (all o f) th is is from n o t having patience upon any
harm one encounters.
A n d i f y o u were in error then it is upon y o u to return back to
the truth and that which is correct. W hereas i f th a t was n o t the
case a n d y o u were upon the truth and d id n o t com m it an error,
then it is upon y o u to exercise patience a n d hope fo r the
reward and to realize that this is the p a th o f A llah a n d that y o u
are rew arded fo r being upon it; and to be rem inded o f what has
occurred to the Prophets from harm a n d h o w th ey have
rem ained p a tien t and strove in the p ath o fA lla h u n til the help
o f Allah cam e to them .

73 aj^ u i y u jii
®Jj*JI o3a Y] 4 ^ jlll (Jjjl La j l 4-aa.j .all (J15
Ash-Shaafi’ee, may Allah have mercy upon him, said: “If

Allah had sent down to His creation no other proof besides
this Soorah, it would have been sufficient for them.” (12)
The Shark
12 A sh-Shaafi’ee: H e is A b u Abdullah, M uham m ad ibn Idrees
ibn al- Abbaas ibn ‘Uthamaan ibn Shaafi’ al-Haashimee, al-
Qurashee. H e was born in Ghaza in the yea r 150 H , and died
in E gypt in the yea r 204 H, and he was one o f the fo u r
Im aam s’, m a y A llah have m ercy upon a ll o f them .
A n d he said this statem ent because A llah has clarified w ithin
this Soorah the m eans fo r wretchedness and the m eans fo r
happiness. A s fo r the m eans o f happiness, then it is for
whoever has been described with having these four
characteristics: know ledge, action, calling and having patience
upon any harm one encounters in the way o f A llah, the M ost
H igh. So, with this Soorah Allah has established p r o o f against
H is creation. It is as i f A llah said to them : “Verily in this short

sum m arized soorah I have explained to y o u th e m eans o f
attaining happiness. ”
The explanation o f these fo u r m atters are explained entirely in
both the Q u r’a n a n d the Sunnah; however, this soorah explains
the m eans o f happiness in general fo r the purpose o f
establishing the p r o o f against the creation while the clear
detailed explanation fo r these fo u r m atters are in the rem aining
texts o f the Q u r’a n a n d the Sunnah. A n d the statem ent o f
Im am Shaafi’ does n o t m ean that th is soorah alone is sufficient
fo r th e people as i f A llah has n o t sen t dow n any soorah other
than it; however, it is to establish the p r o o f against them
because A llah has clarified w ithin it the m eans o f happiness
an d the m eans o f wretchedness, so no one can com e on the
D ay o f Jud g m en t a n d say: “I do n o t k n o w the m eans o f
happiness and n o r do I k n o w the m eans o f wretchedness while
h e ’d read this outstanding sum m arized soorah.

75 a il .jii
j J j i l l (J js jU xll (_ ilj .oil J la j
ûLti jâIIj edjj.a] j <111 UJ a II U <il |J t l i : Jjloll j
J a*JIj (Jj^ll ci^ *1*H' i ' ^
Al-Bukhaaree, may Allah have mercy upon him said:

‘Chapter: Knowledge proceeds speech and action’ and the
proof is the saying of Allah, the Most High, “ Know (O
Muhammad <Jc. LfLa) that, La ilaha illallah (none has the
right to be worshipped but Allah), and ask forgiveness for your sin,
So he began by
and also for (the sin of) believing m en... {47:19}.
mentioning knowledge before speech and action. (13)
The Sharh
13 Al-Bukhaaree: H e is A b u Abdullah, M uham m ad ibn
Ishm aa’e el ibn Ibraaheem ibn al-M ugheerah al-Bukhaaree. H e
was born in Bukhaara in the m onth o f Shaw w al o f the yea r 194
H. H e grew up an orphan in the care o f his m other. H e d ie d ,
m ay Allah have m ercy upon him , in the tow n o f K hartank
which is about two leagues distance away from Samarkand, on
the night preceding ‘E idul-Fitr, in the yea r 256 H.
Knowledge proceeds speech and action: This is because action
does n o t benefit a person unless it is based upon know ledge,

an d as fo r action that is based upon ignorance then it does n o t
benefit the person, b ut rather it w ill be a hindrance and a
m isguidance fo r him on the D ay o f Judgm ent. So it is a m u st
that y o u start first b y learning know ledge before action.
And the proof: m eaning fo r this statem ent o f his, is the saying
o f the M ost H igh:
So know (O Muhammad *itl that, La ilaha illallah

(none has the right to be worshipped but Allah), and ask
forgiveness for your sin, whereas here, He begins with
know ledge. A n d H is, the M o st H igh saying:
{And ask forgiveness} this is action. So Allah begins with
know ledge before action. That is because action when it is
based upon ignorance it does n o t benefit the person; so one
m u st first begin with know ledge then act according to h is
know ledge. This is the foundation.

77 aL ajll
ajjIj II aJLuijll
The Second Risaalah (Treatise):
The Three Matters That Is Obligatory Upon the Muslim to

Learn and Act Upon
J a x II j fl-iA l L T U A j ^ \ m <a i _ l a j A jl
Know, may Allah have mercy upon you (1), that it is

obligatory upon every Muslim, male and female, to learn
and act upon the following three matters: (2)
The Shark
1 ‘Know’: The explanation fo r this w ord has proceeded;
m eaning that it is a w ord that indicates that which com es alter
it is o f the utm ost im portance. A n d the m eaning o f it is to
learn w ith com prehension and certainty.
‘May Allah have mercy upon you’: This is a supplication fo r
A llah to have m ercy upon yo u , a n d the explanation fo r this has
also proceeded; and in it is that it is befitting that th e teacher
show kindness towards th e stu d en t a n d that he supplicates fo r
him a n d verily this is from the greatest m eans o f teaching; and
it is n o t befitting fo r the teacher to turn towards th e stu d en t

with harshness a n d sternness because th is w ill cause him to flee
from know ledge.
2 ‘It is obligatory’: A l-W ujoob (obligation) which is know n to

the people o f fiqh (Islam ic Jurisprudence) as an obligation
which a person is binding to do. A n d th ey have defin ed it to be
that a person is rew arded fo r doing it a n d is p u n ish m e n t i f he
does n o t do it.
The origin o f wujoob in the A rabic language is th a t which is
firm a n d established. So it is said: “Such a th in g has been
obligated, m eaning it is firm a n d established. For exam ple:
A llah th e M o st H igh says:
% o , ,
Igjjla. C u i,j libs
{Then, when they are down on their sides (after slaughter)

m eaning; th ey fe ll firm ly on the g ro u n d a n d are established as
dead (after have been alive)
» ; 0 }%*
'J 3 ' fl V*
{Eat thereof, and feed the poor who does not ask (men) {22:36}.
“It is obligatory upon us” This indicates to us th a t th is affair is
n o t from th a t which is recom m ended (istih ’b aab); a person

79 aIL*jll
does it i f he likes or leaves it i f h e likes. R ather this affair is
from that which A llah has obligated; a n d this obligation is n o t
on the b e h a lf o f the author (m ay A llah have m ercy upon him ),
it is only on account o f A llah a n d in that which has been
revealed in the B ook a n d the Sunnah that these fo u r m atters
are obligated upon the servants o f Allah.
‘It is obligated upon every Muslim male and female’: A n d this
m eans every m ale or fem ale from the M uslim s, and it is the
sam e w hether th ey are free m en and wom en or slaves. This is
because the wom en take share in m a n y things that are
obligated upon th e m an except those obligations which the
evidences indicates that is specifically fo r the m an; and the
obligations that are specifically fo r the m en are offering
congregational prayer inside the M asjid, salat-ul-jum u’ah, and
visiting the graves and jih a a d (fighting) in the way o f Allah.
So w henever the evidence indicates that som ething is specific
fo r the m en then it is specific fo r them ; how ever the
fundam ental principle regarding the m en and the wom en when
it com es to the obligations a n d refraining from the prohibitions
is that th ey both share the sam e responsibility in carrying them
out. A n d from that is the learning o f know ledge that is
obligated upon the m en a n d the wom en, fo r it is n o t possible
to worship Allah, the M ig h ty a n d M ajestic, the O ne who

created us fo r its purpose, w ithout learning the necessary
know ledge which w ill help us understand h o w H e is to be
worshipped. A n d this is som ething that is obligated upon both
the m en and the wom en, that th ey learn the affairs o f their
religion especially the affairs o f Aqeedah (creed/belief).
‘Three matters’: Learning here m eans: to be taught b y the
scholars, m em orization and com prehension. This is the
m eaning o f learning; and it is n o t acquire b y m erely reading or
being in a stu d y hall as it is called; this is n o t learning.
Learning is only b y being taught b y the people o f know ledge
along with m em orizing a n d understanding it com pletely; this is
the correct way o f learning. A s fo r m erely reading and
studying; then this is n o t sufficient in and o f its e lf when it
com es to learning; and i f it be som ething that is sought then
there is benefit contained w ithin it how ever it is n o t sufficient.
A n d it is n o t allow ed for one to ju s t stu d y from the books
alone (w ithout a teacher) ju s t as it has occurred in our tim e,
because studying from the books alone is very dangerous and
the result o f it is that which corrupts. To feign know ledge is
m ore harm ful than being ignorant, that is because the ignorant
one know s that he is ignorant and he stops at his lim itation
whereas the one who feigns know ledge considers h im s e lf to be
know ledgeable thereby causing him to m ake perm issible that

81 jii
which A llah has m ade im perm issible and vice-versa’, a n d he
speaks about A llah w ithout know ledge. This is a very grave
m atter.
So the (seeking o f) know ledge is n o t that which has been taken
from the books ( w ithout a teacher), because the books are only
the m eans (at acquiring it). W hereas the reality is that the
know ledge which is taken from the scholars a n d the books are
only tools to assist the students o f knowledge.

The Three Treatises
Belief That Allah is the One Who Created Us and Provided

for Us and Has Not Left Us Without a Purpose
^L# a L iS j l j j d j L a j j j L ia li aSi I
The First: That Allah created us and provided sustenance

for us, and He did not leave us without a purpose (3)
The Shark
3. W hat the author in ten d s here w ith h is saying That Allah
created us’ is H e (A llah) brought us o u t in to existence, when
before we were created we were n o th in g ju s t like H is saying:
*• ** * « ,
I jS j 'jj jAllI jja . jUaiUI ^jic. Ja
Has there not been over man a period o f time, when he was not a
thing worth mentioning? {76:1}
«, - - > . «
U li "Jj JiS (> dtila. ’J j J jA '^Jc. jA tdjj J \i ^ JS
He said: "So (it will be). Your Lord says: It is easy for Me
Certainly I have created you before, when you had been nothing!"
{19:9}
M an was noth in g before h is creation, it was Allah, the M ig h ty
and M ajestic, who created him a n d brought him in to existence

A llah said:
83
Were they created by nothing? Or were they themselves the

creators? {52:35}
‘He provided sustenance for us’: We are in need o f

sustenance, fo o d and drink, clothing, shelter and
transportation; H e the M ost H igh kn ew our needs so H e has
subjected fo r us whatsoever is in the heavens and the earth. A ll
o f it is a benefit in order fo r us to m aintain life and to assist us
to carry o ut thatwhich we were created for — the worship o f
A llah- the M ost High-.
‘He did not leave us without a purpose’: The w ord Ad

H am I ( J U ) in the A rabic Language is som ething that is left
and neglected w ithout a purpose. So A llah has created and
provided sustenance fo r us fo r a trem endous wisdom and we
were n o t created w ithout a purpose or to be left aimlessly.
Allah said:
%' 0 I ' 'o' 0' 9* '1" ' i£ „'o "C

JJ U Lull LajI ^
"Did you think that We had created you in play (without any
purpose), and that you would not be brought back to Us?" {23:115}
• * ' r +* f » 9 , - 0
(jjLki Ailc. ,jl£

Does man think that he will be left neglected (without being

punished or rewarded for the obligatory duties enjoined by his
Lord Allah on him)? W as he not a Nutfah (mixed male and female
sexual discharge) of semen emitted (poured forth)? Then he
became an 'Alaqah (a clot); then (Allah) shaped and fashioned
(him) in due proportion. {75: 36-38}
J jjj O lil l i O U-LaUl 1 HI U gj c-LoIjJI 1 Uaj
jlill ,j^ ijjsS jjili
And We created not the heaven and the earth and all that is
between them without purpose! That is the consideration o f those
who disbelieve! Then woe to those who disbelieve (in Islamic
Monotheism) from the Fire! {38:27}
A llah creating us and subjecting fo r us these abilities and
provisions were done o n ly fo r a trem endous wisdom and noble
goal- which is to worship H im alone- a n d our creation is n o t
like the anim als who were created to be subservient to H is
servants, then th ey die a n d perish; th is is because th ey are n o t
given free-w ill n o r are th ey charged with follow ing com m ands
and abstaining from prohibitions. The purpose o f our existence
is to worship A llah alone, ju s t like the saying o f the M ost H igh:
j j ’yV.l Ul (joiiUlj (jail Uaj
J 4 J '-“j &j j <4“ 4 J
[jjiaii Sjiii o ' j j 1' y* o!

ajEUI a!Ujll
And I (Allah) created not the jinn and mankind except that they
should worship Me (Alone). I seek not any provision from them
(i.e. provision for themselves or for My creatures) nor do I ask that
they should feed M e (i.e. feed themselves or My creatures). Verily,
Allah is the All-Provider, Owner o f Power, the Most Strong.
{51:56-58}
We were n o t created to live, sleep, eat and drink in the life o f
this w orld only, and there is n o th in g after this worldly-life. The
life o f this w orld is o n ly a transitional stage, where we are then
transported to the n e x t life a n d our only provisions therein are
our righteous actions. So in this life we live, then we die and
then we w ill be resurrected to be recom pensed or rew arded fo r
our deeds.
W orship is the purpose fo r which m a n kin d and jin n s were
created. A n d the p r o o f fo r the resurrection, recom pense and
reward are show n in m a n y verses throughout the Q u r’a n; also
it is som ething that is proven b y the intellect, that it is n o t
befitting o f the wisdom o f A llah, the M ost H igh, that H e w ill
bring th is am azing creation in to existence and subject it to the
children o f A dam then afterwards leave them to die a n d perish
w ithout being brought to account or rew arded fo r their actions.
Then all o f this w ould be fo r nothing, rather it necessitates that
the results fo r these actions w ill be dealt with in the hereafter.

The Three Treatises
D ue to this, y o u fin d from am ongst the people a m an who
devoted h is whole life in worship and obedience to A flah w hilst
being p o o r and in need; and he has been m istreated and
pressured a n d has received no rew ard fo r any o f h is actions in
the life o f this world. A n d then there is the opposite, a m an
who disbelieves a n d denies a n d spends h is life in enjoym ent b y
being given what he desires a n d em barking on all types o f
crim es which A llah has prohibited; h e oppresses the people by
transgressing against them a n d taking their wealth unlaw fully
a n d killin g them w ithout ju s t right. Then this individual dies
a n d noth in g o f p u n ish m e n t befalls him . Is this befittin g o f
A lla h ’s ju stice and wisdom that H e leave the one who is
obedient w ithout being rew arded and the one who disbelieved
w ithout being p u n ish ? This is n o t befittin g o f the ju stice o f the
M ost H igh- and due to this A llah has m ade the hom e o f the
hereafter a place wherein the g o o d doer w ill be com pensated
fo r his g o o d and the evil doer w ill be brought to account fo r
h is evil.
So the life o f this w orld is the place o f actions a n d the hereafter
is the place o f recom pense either with Paradise or H ellfire; and
A llah d id n o t leave us w ithout a purpose like the D eniers and
the Dhaarieen (i.e. the people who believe o n ly tim e w ill
destroy us) believe. A llah said:

87 <JLojit
Lo J O jA J llI U l r iS V ^ j Laj b k j J C ij a j L i l l i u ju a . U l La I j i l i j
^ - S f o “T* ° 9
o '
U ] < jl O a !C- ^j a
And they say: "There is nothing but our life of this world, we die
and we live and nothing destroys us except Ad-Dahr (time). And
they have no knowledge o f it: they only conjecture. {45:24}. This is
the statem ent o f the deniers, those who do n o t believe in the
resurrection. So Allah, the M ighty and M ajestic, rejects them
with H is saying:
9- 0 f
(jjx Iu b U ! ( J » ° > jfll
* -- , f-
t jjS ^51 La
Shall We then treat the Muslims (believers o f Islamic Monotheism,
doers o f righteous deeds) like the Mujrimun (criminals, polytheists
and disbelievers, etc.)? W hat is the matter with you? How judge
you? {68:35-36}
s ^ ' o J " 0 * f '* Z f ' '0 ' S i

C j l a J l a^ I I I J I^ L o l I* j (J j l C jU j I J I I (j^ ^ l L lu i^ i ^1
f £ f
Lq c -L jJ i.) J ^ .I^ ju j
Or do those who earn evil deeds think that We shall hold them
equal with those who believe (in the Oneness o f Allah - Islamic
M onotheism) and do righteous good deeds, in their present life and
after their death? W orst is the judgm ent that they make. {45:21}
j» l
jU k ill£ (jjS iL U l
Shall We treat those who believe (in the Oneness o f Allah - Islamic
Monotheism) and do righteous good deeds as Mufsidun (those who
associate partners in worship with Allah and commit crimes) on
earth? Or shall We treat the M uttaqun (the pious - See V.2:2) as
the Fujjar (criminals, disbelievers, the wicked)? T his is n o t
p o s s ib le n o r w ill i t e v e r h a ppen .
< £ 0 VL*jll
V Lijil
Rather He sent a Messenger to us. (4)
The Sharh
4. It is n o t perm issible fo r us to worship A llah according to
what we agreed with or b y blind-follow ing anyone from
am ongst the people. Rather, A llah has sen t us a M essenger to
explain to us h o w we are to worship H im ; this is because
worship is based upon texts and it is n o t allow ed to worship
A llah with anything except that which H e has legislated.
So acts o f worship are based upon that which the M essengers
brought, and the wisdom b ehind sending the M essengers is
that th ey explain to the people h o w to worship their Lord, also
th ey p ro h ib ited them from ascribing partners to H im and
disbelieving in Allah, the M ighty and M ajestic. This was the
d u ty o f the M essengers - it was fo r this
reason the M essenger o f A llah ( <Jtc. J^>) said:

“W hoever does an action that is not according to this affair of
ours will have it rejected.” [Muslim]
So worship is that which is based upon texts a n d innovation,
superstition and blind-follow ing is rejected; a n d worship is n o t
taken except from the legislation which the M essenger o f A llah
(pL,j <Ac. jiil LSL-a) came with.
‘Rather He sent a Messenger to us’ m eans: H e is

M uham m ad the seal o f the Prophets a n d he
was se n t to explain to us w hy we were created. A n d to explain
to us h o w we are to worship A llah, the M ig h ty a n d M ajestic,
an d h e has p ro h ib ited us from com m itting shirk, k u fr and
disobedience. This is the d u ty o f the M essenger ( aJc fy o
j), an d he has conveyed to us a clear message, a n d has
fu lfilled h is trust a n d has advised h is um m ah with clear
instructions; also, he has le ft us upon a clear p a th whose n ig h t
is like its day and no one deviates from it except that he w ill be
destroyed. This is like what com es in the statem ent o f A llah the
M o st H igh:
£ * - o % - % > - % of * - o
o ' r.,.i'i caaCo jj j in c ,L<a ^jj]i
This day, those who disbelieved have given up all hope of your
religion; so fear them not, but fear Me. This day, I have perfected
your religion for you, completed My Favor upon you, and have
chosen for you Islam as your religion. {5:3}
91 *£*511 <1L,jll
■ ■~'r <C-L3al
So whoever obeys him will enter Paradise, and whoever

disobeys him will enter the Fire. (5)
The Shark
5. “So whoever obeys him" m eans he who obeys him in

that which he has com m anded w ill enter Paradise.
“And whoever disobeys him" m eans he who disobeys him

from that which he has pro h ib ited w ill enter the Fire. A n d this
is som ething that is confirm ed m any tim es in the Q u r’a n.
A llah say:
O < 131 g - lL I
He who obeys the Messenger (M uhammad ^Jc. ^La), has

indeed obeyed Allah {4:80}
C s • , ' , s , s '• {
U Uj (j-° LaLujî llaj
We sent no Messenger,but to be obeyed by Allah's Leave. {4:64}
ajxAsLi ^
U'J
If you obey him, you shall be on the right guidance. {24:54}
^r.1 j i ju ialj
And obey the M essenger (M uhammad *iil Lfl^ ) that you

may receive mercy (from Allah). {24:56}
So whoever obeys him w ill be g u id ed and w ill enter Paradise,
a n d w hoever disobeys him w ill g o astray and w ill enter the
Fire. The Prophet ( .ail -uk. ^ j ) said:
“All of my Um m ah will enter Paradise except those who
refuse” So it was said: ‘And who will refuse, O Messenger of
Allah? “He said: “W hoever obeys me will enter Paradise and
whoever disobeys me will enter the Fire.” [Bukhaari] A n d what
is m eant b y his j •s4c- statem ent ‘Refuse’ is that the
person refuses to enter Paradise. The Prophet
also, said in another narration:
"By Him (Allah) in W hose H and M uham m ad's soul is, there is
none from amongst the Jews and the Christians (of these
present nations) who hears about me and then dies without
believing in the Message with which I have been sent, but he
will be from the dwellers of the (Hell) Fire." [Muslim]
So whoever obeys him w ill enter Paradise a n d whoever
disobeys him w ill enter the Fire. A n d this is what separates the
Believer from the Disbeliever.

93 aJUjll
J l L iL u jI U aS Ia a L u j U y^J p S jlJ L L i J lil ‘J * J “U j S (J jlillj
J UJ^'j?
Ujjj IAil auAili (_Jy/_)]| jjC. j j ^jj-axS
And the proof is the saying of the Most High: Verily, We

have sent to you (O men) a M essenger (M uhammad & J -a
to be a witness over you, as We did send a M essenger [Musa
(Moses)] to Fir'aun (Pharaoh). But Fir'aun (Pharaoh) disobeyed
the Messenger [Musa (Moses)]; so We seized him with a severe
punishment. {73:15-16} (6)
The Shark
6. “And the p ro o f’ w eans the p r o o f fo r sending the
messenger.
W hat is m eant b y the saying o f A llah ‘Verily W e’ is know n as
the royal we. A n d the m eaning o f H is saying, ‘We sent’
likew ise, this refers to the royal we a n d it m eans that A llah sen t
him with inspiration. A llah saying ‘to you’ m eans to m a n kin d
and the jin n s; this is addressing all o f m a n kin d because this
m essage o f the M essenger is general a n d suitable fo r all o f
m a n kin d u n til the hour is established.
‘Our M essenger’ m eans: M u h a m m a d ( ^ j

The Three Treatises
‘To be witness over you’ m eans: a w itness in th e sig h t o f A llah,
the M o st H igh, on the D ay o f Resurrection that h e has
conveyed to y o u H is m essage a n d has established the p r o o f
against y o u , ju s t like A llah said:
O -v A_l]l ^ k- (jaUli
M essengers as bearers o f good news as well as o f warning in order

that mankind should have no plea against Allah after the (coming
of) M essengers. {4:165} So no one can com e a n d say on the D ay
o f Judgm ent: “I d id n o t k n o w that I was created fo r the
purpose o f w orshipping Allah. O r “I d id n o t k n o w what was
obligated upon m e or what I was p ro h ib ited to do ”. So no one
w ill be able to say this because the M essengers ( S^LJl
r ) U ij) conveyed to them the m essage a n d the um m ah o f
M uham m ad is a w itness against them . A llah said:
% * % % Z - % % * * S J J - O
~5 'Vc~- j ..■ j\l /j J , ij ^ k- pI ^ | yj y . i\ IT....j a!a\ *51,1* •*. 3
O 1
Thus We have made you [true M uslims - real believers o f Islamic

M onotheism, true followers of Prophet M uhammad *>>'
and his Sunnah (legal ways)], a just (and the best) nation, that you
be witnesses over mankind and the Messenger (M uhammad
* ^ ) be a witness over you. {2:143}
This U m mah w ill also be brought as a w itness against the
previous nations that their M essengers have ind eed conveyed

95 aJU jll
A lla h ’s message unto them , fo r this is what has been recorded
in their book (A l Q ur ’a n) in which A llah has inform ed them
what has occurred betw een the previous nations and their
M essengers - A ll o f this we k n o w b y way o f the book o f Allah,
the M ighty a n d M ajestic, which falsehood cannot approach it
from before it or behind it. (It is) sen t dow n b y the All-W ise,
W orthy o f all praise (Allah Jo-j j*-)-
‘And the M essenger’ m eaning: that the M essenger M uham m ad
(J^j be a w itness over yo u . O um m ah o f
M uham m ad! M uham m ad is a w itness over y o u in the sight o f
A llah that he has established the p r o o f against y o u and relayed
to y o u the message; and he has advised y o u with regards to
Allah. So no one can com e argue on the D ay o f Judgm ent and
say that no message has been conveyed to m e nor d id any
warner com e to me; and this is som ething that is even
recognized b y the disbelievers when th ey w ill be throw n in the
H ell-fire. A llah said:
j\ \ \ I ^^ 11. .1 ^ y 1^ ^ all 1 ^ 1^
111 jj aid J j j Lilij 1 jjij 1_jlla
JILja
Every time a group is cast therein, its keeper will ask: "Did no
warner come to you?" They will say: "Yes, indeed a warner did
The Three Treatises
come to us, but we belied him and said: 'Allah never sent down
anything (of revelation); you are only in great error.'" {67:8-9}
T hey’ve said to their M essengers: “You are in plain error”, so
th ey belied them a n d accused them o f being astray.
This is the wisdom b ehind sending the M essengers, so that the
p r o o f can be established against the servants; a n d guidance is
only fo r whoever A llah wishes to g uide and H e guides from
am ongst them whoever H e wills, a n d h e establishes the p r o o f
against w hoever is obstinate, denies a n d disbelieves.
‘As we did send a M essenger to Fir’aun (Pharaoh) *the m essenger
(here) is M usa (^ L J\j obUaJl aJg).
“Fir’aun (Pharaoh): I t is a title given to every k in g who rules

over Egypt, the people w ill refer to him as F ir’a un. The F ir’a un
that is in ten d ed here is the one who claim ed d ivin ity fo r
him self:
'Jfcli ; 4 j GJ ju i
Saying: "I am your lord, most high." {79:24}
‘But Fir’aun disobeyed the M essenger’ F ir’a un disobeyed M usa
(f^LJlj aJc.) and rejected him ju s t like A llah has related to
us in H is book a ll that have occurred betw een M usa and
F ir’a un.
97 y u jii
So We seized him ’ m eaning: We (A llah) seized him with a
terrible p u n ish m en t b y drow ning him and h is people in the sea
then entering them in to the Hell-Fire:
ijli I !jSjc-f Kaa
Because o f their sins they were drowned, then were made to enter
the Fire. {71:25} So th ey were m ade to enter the H ell-fire w hilst
in the Barzakh. A llah said:
The Fire, they are exposed to it, morning and afternoon. {40:46}
They are exposed to the Fire m orning and afternoon u n til the
hour is established; and verily what is indicated from this is the
p r o o f for the torm ent o f the grave — a n d refuge is sought with
Allah.
ujIjjlII .lujl y (_ji 1 ^ ^
And on the Day when the Hour will be established (it will be said to
the angels): "Cause Fir'aun’s (Pharaoh) people to enter the
severest torment!" {40:46} This verse indicates that th ey w ill
undergo three types o f punishm ent:
First: That A llah drow ned and destroyed them all at once.
Second: They w ill be p u n ish e d inside the Barzakh u n til the

hour is established.
Third: That when th ey are resurrected on the D ay o f
Judgm ent th ey w ill be caused to undergo a severe torm ent —
and refuge is sought with Allah.
Likewise, whoever disobeys M uham m ad j ^ the
p u n ish m en t he is m eted o u t is worse than that which was
m eted o u t to F ir’a u n ’s people; a n d this is because M uham m ad
3 ijL-°) is the best o f th e m essengers a n d whoever
disobeys him , h is w ould be p u n ish m e n t w ill be severe.
(“a severe punishment.”): This torm ent is p a in fu l a n d severe.
A llah says:
Such is the Seizure o f your Lord when He seizes the (population of)
the towns while they are doing wrong. Verily, His Seizure is
painful, (and) severe. {11:102} C ontained w ithin this verse is a
p r o o f fo r the favor A llah has bestow ed upon us b y sending to
us the M essenger M uham m ad j ^ ls^ ) , because he
clarified to us the m anner in which worship is to be perform ed,
which in all actuality was the reason fo r him being dispatched
as a M essenger. So whoever obeys h im w ill enter the Paradise
and whoever disobeys h im w ill enter the Fire ju s t like F ir’a u n ’s

people were m ade to enter the Fire when th ey disobeyed their
M essenger M usa S^Lall <ulc). Likewise, this was the way
and m ethodology o f all the enem ies o f the M essengers.

Allah the Most High Is not pleased That Anyone Should Be

Made a Sharer in Worship Along With Him
AjjLjC. ojjc. (jl V (jl !AjjUill <ll
The Second: Allah is not pleased that anyone should be

made a sharer in worship along with Him. (7)
The Shark
7. This m atter is connected to the first m atter in that the first
m atter clarified the obligation o f w orshiping A llah and
follow ing the M essenger j ^ i ^ ° ) , whereas the second
m atter highlights that i f worship is m ix e d w ith shirk then it is
n o t accepted, because worship m u st be sincerely fo r Allah.
So whoever worships A llah a n d som eone other than H im then
h is worship is nullified. W orship does n o t benefit a person
unless it is accom panied b y sincerity a n d tawheed, fo r i f it is
m ixed with shirk then it is corrupted, ju s t as it com es in the
statem ent o f Allah:
(jjj£llj . m^r, (j WAjl (jjl (jx ^ ■’Til ^ jl jilj
(j_ o
And indeed it has been revealed to you (O M uhammad

as it was to those (Allah's M essengers) before you: "If you
101 a£>U1I aJL- jll
join others in worship with Allah, (then) surely (all) your deeds will
be in vain, and you will certainly be among the losers." {39:65}
jjlo k j I jjl£ La 'r laJAi I I jju jl j l j
But if they had joined in worship others with Allah, all that they
used to do would have been of no benefit to them. {6:88} So
worship is n o t considered worship unless it is accom panied by
tawheed, ju s t as the salat is n o t called the salat unless it is
accom pany with p u rity; so when sh irk is m ixed with worship it
corrupts it, ju s t as im p u rity when m ixed with filth becom es
corrupted. D ue to this, A llah has gathered in m a n y verses the
com m and to worship H im and the prohibition o f jo in in g
partners with H im . A llah says:
O U lL lI Ij£jU J U j A lii IjA J C .1 J
Worship Allah and join none with Him (in worship) {4:36}
e-lils, j j j J l 4j a aIII I y .\x j\ Ul I j j^ l Uoj
And they were commanded not, but that they should worship
Allah, and worship none but Him Alone (abstaining from ascribing
partners to Him) {98:5}
Ul Ul 4— 11 U A jl a U ] Ul J j jo ij A t* U Ilu jI La j
And We did not send any Messenger before you (O Muhammad

f V j -uk. amI JLa) but We revealed to him (saying): La ilaha ilia Ana
|none has the right to be worshipped but I (Allah)], so worship Me
(Alone and none else)." {21:25}
La ilaha ilia Ana [none has the right to be worshipped but I

(Allah)] - There are tw o conditions contain w ithin this
statem ent: (i) negation o f shirk (ii) affirm ation o f worship fo r
Allah alone. A llah says:
obi Uj I j Ul t iljj
And your Lord has decreed that you worship none but Him.
{17:23}
And verily, We have sent among every Ummah (community,

nation) a M essenger (proclaiming): "Worship Allah (Alone), and
avoid (or keep away from) Taghut (all false deities i.e. do not
worship Taghut besides Allah)." {16:36} So this kalim ah is that
which gathers betw een the worship o f A llah and avoiding (or
keeping away fro m ) Taaghut; this is because the worship o f
Allah is n o t considered true worship unless one avoids the
Taaghut, which is shirk (joining partners w ith A llah). Allah
said:
£
C l *1
W hoever disbelieves in Taghut and believes in Allah, then he has

grasped the most trustworthy handhold that will never break.
{2:256} Eemaan (faith/belief) is n o t com plete unless one
103 <£XA\ aJL*jll
disbelieves in the Taaghut; even the M ushrikoon believe in
A llah; however, th ey jo in partners with H im in H is worship:
yt>j UJ 5UIU 3
And most of them believe not in Allah except that they attribute
partners unto Him [i.e. they are M ushrikun i.e. polytheists.
{12:106} Here, The M ost H igh explains although th ey had
eemaan in Allah, this eemaan o f theirs was corrupted b y shirk
— a n d refuge is sought from Allah. This is what is m eant by
the statem ent o f the author (m ay A llah have m ercy upon him ):
‘W hoever worships A llah a n d obeys the M essenger than he
should avoid com m itting shirk with A llah, because H e is n o t
pleased that anyone sh ould be m ade a sharer in worship along
with H im .
The M essenger j Lil said, o f what h e related from
his Lord, m agnified and exalted be He, W ho said:
A jS jj 4_}3 L i^ jjl ^LaC- j ^ j c . LI
“I am in no need of the associationists and their deeds. W hoever

performs an action, associating in it other than Me; I have
abandoned him and his deeds.” [Muslim] There are m a n y people
today who proclaim the shahaadah, prays, fast a n d m ake hajj;
however, we w itnessed them invoking on idols, som e even call

The Three Treatises
on both Hasan a n d H usain th e noble grandsons o f our beloved
M essenger j a n d th ey seek a id from th e dead.
This worship o f theirs is n u ll void because th ey jo in e d partners
along w ith A llah in H is worship, so this action o f theirs is
rejected u n til th ey single A llah o u t alone in worship and
abandon a ll that is w orshipped besides H im . Verily th ey
received n o th in g o f rew ard fo r their actions. I t is very
im portant that one p a ys close attention to this, because A llah is
n o t pleased that partners sh o u ld be set up along w ith H im in
H is worship no m atter who th ey are, n o r is H e pleased to share
H is worship with anyone; so that som eone cannot say: “I only
take th e righteous Aw liyaa (friends o f A lla h ) a n d th e good-
doers as intercessors and I do n o t worship the idols. ” Verily,
this is th e sam e th in g that was done during the pre-Islam ic
ignorance when th ey said: ‘W e o n ly take them as intercessors’.
So we respond to them b y saying: ‘This is the sam e statem ent
said b y the people o f the pre-Islam ic ignorance, when th ey took
them as intercessors along with A llah because th ey were
righteous slaves a n d the awliyaa o f Allah; however, A llah was
n o t pleased with this.

105 a£ * 51I <1Ujll
Neither any angel brought near, nor any Prophet sent as a

Messenger, (8)
The S h a rk
8. The A n g el that is brought near is the best o f the angels, fo r
example, Jibreel (f'A-Jl aJ&), the angels who are in charge o f
carrying the throne o f A llah, and those who surround it. Allah
is n o t pleased that anyone be m ade a partner with H im neither
any angel brought near, n o r any P rophet sen t as a M essenger,
like M uham m ad j <*' A ^ 0), ‘Eesa, N u h a n d Ibraheem;
H e is n o t pleased that partners be set up with H im even i f th ey
be from the best o f the angels or m ankind.
Therefore, i f A llah is n o t pleased with an angel or M essenger
being m ade to share as partners along with H im , then what
about those lesser than them from the Aw liyaa (friends o f
A llah) and the righteous? This is a refutation against those who
p re te n d th ey can take the awliyaa o f A llah a n d the righteous as
intercessors with A llah to gain nearness to H im ; verily this act
o f theirs resem bles what the people o f pre-Islam ic Ignorance
used to say:
'J x J aIII J] U U]'fk’£ u U

"We worship them only that they may bring us near to Allah."
{39:3}. Even though th ey d id n o t believe that th ey (awliyaa and
the righteous) h a d the ability to create, or provide, or h a d the
ability to cause life a n d death; however, what th ey in te n d b y
this was o n ly to take them as interm ediaries betw een them and
Allah. D ue to this th ey directed worship towards them as a
m eans o f seeking nearness with A llah; th ey m ade sacrifices to
those who are in the grave as w ell as seeking assistance from
the dead.
I 3 J -dll I Ua -U1 V I — j ' ‘J 'j : ^ j * J J jJ I j
The Proof for this is the saying o f Allah: And the mosques are
for Allah (Alone): so invoke not anyone along with Allah. {72:18}
(9).
The Sharh
9. A llah is n o t pleased that anyone shares along with H im in
worship no m atter who th ey m ay be a n d this is som ething that
is evident in the Q u r’a n a n d the Sunnah.
‘A1 Maasaajid’- are the houses o f A llah in which A llah has

ordered to be raised (to be cleaned and honored), in them H is
N am e is rem em bered; it is a m u st that we established the
houses o f A llah as places where we worship A llah alone, and
wherein other than A llah is n o t m entioned. The houses o f
A llah are n o t to be built upon graveyards because th e P rophet
(V J ^ V-'3), cursed those who do that. A lso he has
inform ed us that this is what the Jew s and the C hristians have
done to their places o f worship; a n d during the en d o f the
P rophet’s ( V j -ult jil lsL ^) life while in the agonies o f death he
pro h ib ited his nation from doing this in his saying:

“Beware of those who preceded you and used to take the graves
of their prophets and righteous men as places of worship.”
[Muslim] A n d in another hadith:
Ij lVtl j\ n-i’illJ 1 aill A_uJ
“Let there be curse upon the Jews and the Christians that they
have taken the graves of their apostles as places of worship.”
[Muslim]
So the houses o f A llah sh o u ld be p u rified from shirk, a n d it
sh o u ld n o t be built upon a graveyard or the dead are buried
therein after it is constructed; rather th ey sh o u ld be places
where A llah is w orshipped alone, also wherein the prayers are
established a n d A lla h ’s N am e is m entioned, the Q u r’a n is
recited therein, a n d there are beneficial classes established
therein - these are the different functions o f the Masaajid.
A s fo r establishing therein idols to be w orshipped besides
A llah, then this is n o t to be na m ed a M asjid - this is a religious
shrine venerated b y th e people, even though the people call it a
M asjid. A llah said:
All ^ ( j l j
And the mosques are for Allah (Alone). M eaning it is n o t fo r the
purpose o f w orshipping other than H im ; this is because the

109 <£*111 4JU,J l
m asjid is a place where the people gather fo r the purpose o f
worship, so it is a m u st that it be cleaned from shirk,
innovation a n d superstition. Besides that, it is a place wherein
the people learn their religion. So i f th ey were to fin d any
rem nants o f shirk, innovation and superstition therein and
spread it in the land, then no doubt the m asjid needs to be
p u rified from this.
A n d the M asjid that has the greatest n eed to be p u rified from
shirk in the likes is the Sacred Precinct (A l M asjid-ul-H aram )
in M akah, ju s t as A llah the M ost H igh com m anded in H is
saying:
j I j lii U ( ji i ^ j A I _ _ > j U lii _yj I I j
jjy ■-^ ^SjJi j jjxajiiii j
And (remember) when We showed Ibrahim (Abraham) the site of

the (Sacred) House (the Ka'bah at M akkah) (saying): "Associate
not anything (in worship) with M e, [La ilaha illallah (none has the
right to be worshipped but Allah) - Islamic M onotheism], and
sanctify My House for those who circumambulate it, and those who
stand up (for prayer), and those who bow (submit themselves with
humility and obedience to Allah), and make prostration (in
prayer);" {22:26} A n d what exactly does it n eed to be p u rified
from ? I t needs to be cleaned a n d free o f shirk, innovation and
superstition, also, it needs to be clean from all types o f
im purities and filth.

{so invoke not anyone along with Allah.} M eaning; O people,
invoke n o t anyone along w ith A llah n o r seek aid from anyone
along with A llah. A n exam ple o f this is when a person invokes:
“O A llah, O M uham m ad, a n d O A b d u l Q aadir!” O r when he
says, ‘O A b d u l Qaadir, O M uham m ad or som ething sim ilar to
this, fo r ind eed A llah is n o t pleased with this n o r is it accepted
from H im .
‘Anyone’ m eans everyone is included in th is a n d no one is
excluded from it, neither any angel brought near n o r any
P rophet sen t as a M essenger, or an idol, or a scholar, or
som eone who is alive or dead, n o m atter who th ey maybe.
A ll o f this is what is included in in vo kin g on other than Allah:
l':J <111 1j L i Ua
{so invoke not anyone along with Allah. } W hat this verse show s
is that worship does n o t benefit anyone unless it is
accom panied b y Tawheed, because i f it is m ix e d with shirk
then it is nuU ified a n d it causes th e doer’s action to be void o f
benefit.
a£*S1I aILojll
Allegiance to the Believers and Enmity and Disassociation

with the Disbelievers
j auI jLa. Z'l\ya a! V Jj t(JjjL«jll Lial (j* IcLiHull
i—
Jjjfi i_ijjl jl£ j l j aJjjluj
The Third: That whoever is obedient to the Messenger and

singles out Allah with all worship, upon tawheed, then it is
not permissible for him to have friendship and alliance with
those who oppose Allah and His Messenger, even if they
are those most closely related to him. (10)
The Shark
10. I t is n o t perm issible fo r anyone to have friendship a n d
alliance with those who oppose A llah a n d H is M essenger even
i f th ey are m o st closely related to him . This affair o f walaa ’ wa
baraa’ (i.e. allegiance to th e believers a n d en m ity and
disassociation with the disbelievers) is an affair that pertains to
tawheed; a n d from th e rights o f taw heed is to have walaa’
(allegiance) to th e awliyaa (friends) o f A llah a n d to m ake
baraa’ (disassociation) from the enem ies o f A llah. A n d what is
in ten d ed b y walaa ’ is the love/affection th a t is contained in the
heart, along with aiding a n d supporting th e one whom y o u
love.
W hat it m eans when a M uslim befriends the awliyaa o f A llah is
that h is love/affection is restricted to o n ly the awliyaa o f Allah,
and h e aids a n d supports them ; so the M uslim behaves like
that with other M uslim s — one to another —ju s t like it com es
in the saying o f Allah:
4 l]l ‘- i_ya3LAi ■-*** jU l J
And blood relations among each other have closer personal ties in
the Decree of Allah (regarding inheritance) {33:6}
The m u tu a l distribution o f blood m o n ey in situations where a
person is kille d in error exists betw een the M uslim s, and it is
that which is called a com pensation; all o f this, enters into
allegiance, and it is n o t som ething that is shared betw een a
M uslim and a disbeliever. O nly love, support/aid, blood
m oney, m arital relations a n d other than th a t is to be shared
betw een the M uslim s and n o t betw een a M uslim and
disbeliever. A llah the M ost H igh says:
' Alii (jij
And never will Allah grant to the disbelievers a way (to triumph)
over the believers. {4:141} Likewise, it necessitates that the
believers are distinguished from the disbelievers; a n d it is n o t
perm issible fo r the one who singles A llah o u t in all worship to

113 ajSIO aLu.J\
befriend the one who opposes A llah a n d H is M essenger (

jill).
‘Even if he be closely related to him.’ M eaning: a blood

relation. So i f y o u are related to som eone who opposes A llah
and H is M essenger then it is obligated upon y o u to oppose
him and sever all ties with him ; a n d as fo r the one who has
befriended Allah, H is M essenger and the Believers then it is
obligated upon y o u to love and befriend this person, even i f he
is n o t closely related to yo u , or i f he is a non-Arab, black, white
or brown person then it is obligated y o u to love a n d befriend
him . The sam e applies i f he is from y o u r country or i f he is
from the farthest p a rt o f the east or west. A llah says:
C ,„, , f ff * ' •,• *•

-fl * j 1- il j j
The believers, men and women, are Auliya' (helpers, supporters,

friends, protectors) o f one another: {9:71} M eaning th ey love,
support and aid one another.

The Three Treatises
jLa. }S\ yl J^ lll ? 3 ^-lllj U LajS U *îxj <l^j3 (JjJallj
■^‘' 1j( O ^ j j . ^ r - j\ ji Âeljjl j l i^jlS ^1j <1j j - j j <111

_ - ’. , i ' ,<- ^ < " , ) a< • ( « '■
(j- ^ j!kj tliUa. ^ -£ jlw (**■$J lA-s P'
c_lj> till 1j( O < it IJj-iaJJ ^3 1C

. <131 ^jJaj O 1$jS jjjjlLi
jjk iL ii <iii l > > o) ui 6 <iii
You (O M uhammad j ^ *iil ^^1-a) will not find any people who
believe in Allah and the Last Day, making friendship with those
who oppose Allah and His M essenger (M uhammad ^ (/-»
even though they were their fathers or their sons or their
brothers or their kindred (people). For such He has written Faith
in their hearts, and strengthened them with Ruh (proofs, light and
true guidance) from Himself. And He will admit them to Gardens
(Paradise) under which rivers flow to dwell therein (forever). Allah
is pleased with them, and they with Him. They are the Party of
Allah. Verily, it is the Party o f Allah that will be the successful.
{58:22} (11)
The Sharh
11. You (O M uhammad *»\ <â) will not find: This is
addressed to the P rophet ( ^ j “S?lc- cP“=“) m eaning — having
love fo r the disbelievers w ill never exist inside the heart o f the
one who believes in A llah a n d H is M essenger, so i f th ey love
them then th ey are n o t believers (in tru th ) even i f th ey claim ed
to be.
Ibn Qayyim (may Allah have mercy upon him) said:

115
till j La <1 U a. J ‘. " c-lic.1 <—uxjl
j jU a jJ J I l i b L A i-w.all J Ajba.1 la A la . 15Sj
“Do you love the enemies of the Beloved while you claim to
love Him? Likewise, you show great enmity towards His

2
beloved ones, where is the love O brother of the devil.”
So, one is n o t able to ever say: “I love A llah and H is
M essenger”, and at the sam e tim e have love fo r a disbeliever,
due to the saying o f Allah:
o . *a% t ^ i- . ^ S ^
jvjjii (jjih £.urji fS,j^c. j i^ j Sc. i j u i îoi ^jLiii i^ji u
O you who believe! Take not My enemies and your enemies (i.e.
disbelievers and polytheists) as friends, showing affection towards
them {60:1} up u n til H is saying:
* * o' *' .9- *' * I %' ° ' '

o \ J l b l (a ^ 0 j i l I j l l s j l A jU i ( j j j l l j jaJAl^Jjl A V. .<-> ojjull j»£l d u l £ j a
OO * 0 >' % , ,, S „ %
ojIAxJI ^SLiiJj 1Vn) 1Ajj a11\ £ja fjj \\*"\ Xaaj Xa
I jjl
Indeed there has been an excellent example for you in Ibrahim

(Abraham) and those with him, when they said to their people:
"Verily, we are free from you and whatever you worship besides
Allah: we have rejected you, and there has started between us and
you hostility and hatred for ever until you believe in Allah Alone"
{60:4}
2 Al Kaafiyah-ul-Shaafiyah
4ji 1 llali oljl IaJc. j o-ic. jj> lj c . Ul <;uU j l i i i u i l ( j l £ Uaj
And Ibrahim's (Abraham) invoking (of Allah) for his father's

forgiveness was only because o f a promise he [Ibrahim (Abraham))
had made to him (his father). But when it became clear to him
[Ibrahim (Abraham)] that he (his father) is an enemy o f Allah, he
dissociated him self from him. Verily Ibrahim (Abraham) was
Awwah (one who invokes Allah with humility, glorifies Him and
remembers Him much) and was forbearing. {9:114} This was the
way o f Ibrahim , when it was m ade clear to him that h is father,
the closest o f the people to him was an enem y to A llah he
disassociated h im s e lf from him .
Also, what th is verse show s is that to have love fo r the one who
disbelieves negates having true eemaan (fa ith /b elief) in A llah
a nd the Last Day, either it negates the foundation o f eemaan
or it negates it com pletely; however, i f this love o f theirs is b y
way o f supporting them upon their disbelief, then this type o f
love takes one o ut o f th e fo ld o f Islam a n d i f it is m erely love
w ithout aiding them upon disbelief, then th is show s that the
eemaan is weak and in it is a deficiency.
It was said that this verse was revealed concerning the noble
com panion A b u Ubaidah ibn Jaraah (m ay A llah be pleased
with him ) when he k ille d h is father on the day o f Badr; this is
because h is father was upon d isb elief a n d he w anted to k ill his

117 <£%\\ aJL.jSI
5073 (A bu Ubaidah), so A b u Ubaidah kille d h is father a n d he
d id n o t let the fact that he was his father p reven t him from
slaying him o ut o f anger fo r A llah the M ost H igh.
‘For such’ M eaning, those who distance them selves from
having love a n d affection fo r those who oppose A llah and H is
M essenger.
‘He has written Faith in their hearts’ m eaning: A llah has
established it in their hearts a n d H e has m ade eemaan firm ly
rooted in their breasts.
‘and strengthened them with R uh’ m eaning: strength, pow er.
Allah has em pow ered them with the Ruh. A n d the w ord ruh
has a num ber o f m eanings in the Q u r’a n; from am ong the
m eanings o f Ruh is the so u l which gives the body life, and
from am ong its m eanings is revelation ju s t as it com es in the
saying o f Allah:
And thus We have sent to you (O M uhammad f** j

Ruh (a Revelation, and a M ercy) of Our Command. {42:52} A n d
from am ong its m eaningS is Jibreel (peace be upon him) that
he is R uh-ul-Q udus a n d the trustw orthy Ruh. A llah says:

L$ Ui r^ *— Cfc® £ j ’j <Tji J a
Say (O Muhammad fl*- j ^ *ui ^,1-a) Ruh-ul-Qudus (Jibril

(Gabriel)] has brought it (the Qur'an) down from your Lord with
truth, that it may make firm and strengthen (the Faith of) those
who believe, and as a guidance and glad tidings to those who have
submitted (to Allah as M uslims). {16:102}
C-L>^ — J jj
Which the trustworthy Ruh [Jibril (Gabriel)] has brought down

{26:193} A n d from am ong its m eanings is strength as it is
m entioned in this verse. This strength is from the M ost H igh,
H e strengthened their eemaan in this life a n d the next.
‘And He will admit them to G ardens’ m eaning: It is calledJannah
because it is filled with trees; also, because it is a garden with
shade, trees, rivers a n d palaces a n d its r o o f is the throne o f the
M ost M erciful.
‘Wherein rivers flow underneath them; therein they will be

adorned’ {18:31} m eaning: th ey w ill rem ain in there forever,
their conditions never changing. A llah says:
* • *
Hja. Ijjc. (jjijj U
No desire will they have for removal therefrom." {18:108} They
w ill have no fear o f death n o r w ill th ey fear that anyone w ill

119 y u jii
expel them o ut therefrom , sim ilar to th a t which occurs in the
life o f this w orld — a person lives in a castle how ever he is n o t
safe from dying or being expelled, nor is he safe from his
enem ies com ing and seizing his p ro p erty from him . M an
constantly lives in a state o f fear in the life o f this world.
‘Allah is pleased with them, and they with H im .’ {58:22} so, when
th ey became angry with this disbelieving relatives a n d en m ity
appeared betw een them A llah the M ost H igh granted them H is
pleasure and reward; so in return for their anger towards their
disbelieving relatives th ey received the pleasure o f A llah, the
M ost H igh. A llah is pleased with them , a n d th ey with H im .
‘They are the Party o f Allah.’ M eaning the p a rty o f A llah and as
fo r those who disbelieve then th ey are as A llah has described
them as the p a rty a n d helpers o f the shaytaan, while the
believers are the helpers o f their Lord.
This is connected to show ing en m ity towards the disbelievers
absent o f affection, a n d it is n o t required o f us to cu t o f f all
relations with th e disbelievers in those affairs that are beneficial
in the world; rather there are som e things which are m ade an
exception to this rule:
First: That even though we have hatred and anim osity fo r them
we are still obligated to in vite them to the way o f A llah, a n d we

are n o t to abando them ( upon their disbelieve) a n d say, “These
are A lla h ’s enem ies a n d our enem ies. ” N ay! I t is incum bent
upon us that we invite them to th e way o f A llah fo r perhaps
A llah m ay guide them , a n d i f th ey do n o t respond to the call
then i f we are able we are to fig h t them u n til th ey either th ey
enter in to Islam or th ey p a y the jizya h i f th ey are Jews,
C hristians and M aajus under y o u r protection in which case
th ey fa ll under the Islam ic Law a n d are allow ed to practice
their religion with the condition th ey p a y the jizya h a n d are
subjected to the Islam ic Law. H owever, i f th ey are n o t from the
People o f the Book, or the M aajus then the scholars differ in
opinion as to w hether or n o t the jizya h is to be collected from
them .
Second: N o th in g prevents the Believers from form in g a truce
with the disbelievers during the tim e o f need; therefore, when
the M uslim s n eed to form a truce with them be that the
M uslim s are n o t able to fig h t them or th ey fear their evil then
there is no problem in form in g a truce with them u n til the
M uslim s becom e strong enough to fig h t them or th e y seek
from them a truce. A llah says:
-T.iU I i% (j) j
AjSSUI <1L.jl!
{But if they incline to peace, you also incline to it} -8:61 H owever,
this truce is n o t perm anent; the tim e is o n ly delayed according
to the Leader o f the M uslim s a n d when therein is a benefit.
Third: The M uslim s are n o t p reven ted from dealing ju stly with
the disbelievers when th ey dealju stly with them . A llah says:
jl jlll ja ja j JJj jilll g j jjill jc . ^11' U
jjih iiu ll t ^ <111 j l Q ^4^11 1 pt,
Allah does not forbid you to deal justly and kindly with those who
fought not against you on account o f religion nor drove you out of
your homes. Verily, Allah loves those who deal with equity. {60:8}
Fourth: I t is obligated upon th e M uslim child to behave k in d ly

with h is disbelieving parents; however, h e is n o t to obey them
i f th ey order him to disbelieve in Allah:
< % * / ». o
pi jAole g-3 aJIjuoSj (jAj ^jlc. Ua j <-«! AjLsa. y jliajUl LuLqjj
^11 dojll jTj gJ ‘jfLil
1 O La4»j-»I Us <J till (_>ul (jl \_gXc- jl j

JT ' '{ -- $ ^ * s
O ^ lj I—iLil j x (Jjiu £-Jjl j O Is j^ x x IVv'llI
And We have enjoined on man (to be dutiful and good) to his

parents. His mother bore him in weakness and hardship upon
weakness and hardship, and his weaning is in two years - give
thanks to Me and to your parents. Unto M e is the final destination.
But if they (both) strive with you to make you join in worship with
M e others that o f which you have no knowledge, then obey them
not; but behave with them in the world kindly, and follow the path
o f him who turns to Me in repentance and in obedience. {31:14-15}
The p arent has rights (th a t h e is en titled to), even i f h e is a
disbeliever; however, he is n o t to be Ioveed with the love o f the
heart, rather he is to be dealt with kindness fo r raising y o u and
it is h is right as being y o u r parent.
Fifth: It is perm issible fo r the M uslim s to conduct business
with the disbelievers i f th ey are in n eed o f som ething th ey
possess, fo r exam ple; like purchasing weapons from them -
then there is no problem with this. Indeed the Prophet (
aJc.) used to conduct transactions with the disbelievers,
likew ise h e en terd in to a transaction with the people o f
khaybir, who were Jew s, fo r a p a rt o f th a t which th ey produce
from w hat th ey p la n t in the earth; th is is n o t form having love
an d affection towards them b u t rather exchanging a benefit. It
is a m u st we com prehend this affair w ell a n d that it does n o t
enter in to walaa (allegiance), n o r are we p ro h ib ited from
conducting business transactions with the disbelievers.
Sixth: A llah has m ade th e wom en from the peo p le o f the book
(Jews a n d C hristians) perm issible to m arry with th e condition
th ey are chaste and n o t prom iscuous and th ey believe in O ne
Creator; H e also m ade perm issible fo r us the eating o f their
meat.
123 <£5131 aIU jll
Seven: That there is no problem in responding to their
invitation a n d partaking in their fo o d which is perm issible ju s t
as our beloved Prophet ( ^ j has done.
Eighth: Treating y o u r neighbors w ell from am ongst the
disbelievers because it is from their rights as neighbors.
Ninth: I t is n o t perm issible fo r the M uslim s to oppress the
disbelievers fo r A llah has said:
y* 0 f f (r > * if * + I * -
O (_£j HU i—ijS i jA I jLlC.1 O I jlik j Ul (_5lc . ^ jl ( jllil Uj
And let not the enmity and hatred o f others make you avoid justice.
Be just: that is nearer to piety {5:8}
4jC.Ua] <4ll jdtl
Know, may Allah direct you to obedience to Him (12)
The Sharh
12. This is a supplication from the author — m ay A llah have
m ercy upon him — that A llah guides everyone who reads this
treatise seeking understanding a n d who acts according to it. A l-
Irshaad: is guidance towards that which is correct and A t-
Tawfeeq: is being g ranted the success in acquiring beneficial
know ledge a n d doing righteous g o o d deeds. G uidance is the
opposite o f m isguidance, A llah the M ost H igh says:
O j * i i i jll J L j ik
Verily, the Right Path has become distinct from the wrong path.
{2:256}
Q Uujoj ojAi-U 1JJi uj J
but if they see the way o f error (polytheism, crimes and evil deeds),
they will adopt that way {7:146} A l-R ush — guidance is the way
o f Islam a n d m isguidance is the way o f A b u Ja h l and those
sim ilar to him .

125 ig m ilU jll
a S O 4JL0jB
The Third Risaalah (Treatise)
Al-Haneefiyyah is the Religion o f Ibrahim
The Meaning o f Haneef
1 jjj " (jl
Verily, the true and straight Religion is the way o f Ibrahim

(13)
The Shark
13. M eaning: it is obligated upon y o u to learn and k n o w that
Al-H aneefiyyah is the true and straight religion o f Ibrahim .
The w ord H a n a f in the A rabic Language m eans to bend, lean
or incline.
So the m eaning o f haneefiyyah is the true a n d straight religion
which inclines towards Taw heed and turns away from shirk.
Prophet Ibrahim (^L Jlj oÛall -ult) was both a M uslim and a
H a n e e f m eaning h e turn ed away from shirk and in clined
towards taw heed m aking his worship sincerely fo r A llah, the
M ig h ty a n d the M agnificent. A llah says:

(j»a ilL <11 llili <]»{ /jlS ^»jaIjjj (jl
Verily, Ibrahim (Abraham) was an Ummah (a leader having all the

good righteous qualities), or a nation, obedient to Allah, H anif (i.e.
to worship none but Allah), and he was not one o f those who were
Al-Mushrikun (polytheists, idolaters, disbelievers in the Oneness of
Allah, and those who joined partners with Allah). {16:120}
O ' aVl-k jjI <Lo £-u \ (jl lillll l i ^ , j\
Then, W e have sent the revelation to you (O Muhammad

f l - j ^ ^ saying): "Follow the religion o f Ibrahim (Abraham) H anif
(Islamic M onotheism - to worship none but Allah) {16:123}
;> jlk U.J ULU U * 'rfk jS L ij Ijjl jLai ITj
tj.g j.u l
Ibrahim (Abraham) was neither a Jew nor a Christian, but he was

a true Muslim Hanifa (Islamic M onotheism - to worship none but
Allah Alone) and he was not o f Al-M ushrikun {3:67}
These are the noble characteristics o f Ibrahim >LJtj aJ c)
a n d from am ongst them is h is being described as a H aneef, and
h is religion is haneefiyyah the religion that is m aking o n e ’s
worship sincerely fo r A llah, a n d in which contains therein no
shirk. Indeed A llah has com m anded H is P rophet ( 4d^c-
to follow this true a n d straight religion with H is saying:
° %* - - A* * '* # * f' *
(j\a Uqj O <jl C^l) I jl
Then, We have sent the revelation to you (O M uhammad aM

f ^ j ^ s a y i n g ) : "Follow the religion o f Ibrahim (Abraham) Hanif
127 VL*jll
(Islamic Monotheism - to worship none but Allah) and he was not

of the Mushrikun (polytheists, idolaters and disbelievers). {16:123}
A n d likew ise, H e com m anded us with the sam e to follow the
true and straight religion o f Ibrahim S^Lall aJc), Allah
says:
> 0 JuAl'Jj} f&ijl <L>

. »
.XIV. h
He has chosen you (to convey His Message of Islamic Monotheism

to mankind by inviting them to His religion of Islam), and has not
laid upon you in religion any hardship: it is the religion o f your
father Ibrahim (Abraham) (Islamic Monotheism). It is He (Allah)
Who has named you Muslims {22:78} A n d this is the religion o f
all the M essengers.
Ibrahim S^Lall <Ut), after our P rophet M uham m ad (
r^ j is the best o f the m essengers who m e t with harm
a nd trials from the people which no one other than him has
faced in the way o f calling to tawheed, and he was p a tien t upon
that. Likewise, h e is the father o f the prophets; a n d all those
prophets who came after him were from h is progeny. A l-
H aneefiyyah is the religion o f all the prophets: and it is to call
to taw heed and to warn against shirk.
So what is this true and straight religion which our p ro p h et
(fL*j 2ul and us were com m anded to follow ? It is an

obligation upon us to have know ledge concerning it, because
the M uslim is obligated to have know ledge about those things
which A llah has enjoined upon him in order fo r him to carry
o u t its obligation and so as to n o t fa ll short in doing so; I t is
n o t sufficient to ascribe o n e se lf to som ething in which one has
no know ledge of, a n d it is n o t sufficient especially to ascribe
o n e self to Islam while being ignorant as to what it is, either b y
n o t know ing what are those things that cause a p e rso n ’s Islam
to be nullified, or w hat are the honorable rights o f Islam and
its rulings. Likew ise, it is n ’t sufficient to fo r one to ascribe to
the true a n d straight religion o f Ibrahim while being ignorant
as to what it actually is. For exam ple ’ I f a M uslim were asked
about it and he replied: “I do n o t know . ” Then th is is n o t
perm issible, rather it is in cum bent upon him to k n o w it w ell in
order to traverse upon its p a th with clear in sig h t a n d n o t to fall
short therein.
129 aIUjll
AJ \ > „ sJi^j auI 2axj jjl
Is that you worship Allah alone, making the religion purely

and sincerely for Him (14)
The Shark
14. This is the way o f Ibrahim , is that y o u worship A llah alone,
m aking y o u r religion p u rely and sincerely fo r H im . Verily, it
gathers betw een two affairs: AL-Tbaadah (w orship) a n d Ikhlaas
(sincerity). So whoever worships A llah a n d does n o t m ake his
religion sincerely fo r H im then h is worship w ill n o t benefit
him in anything whatsoever, a n d w hoever worships A llah and
he fast, prays, perform ‘um rah and hajj and does m a n y acts o f
obedience however, h is worship is n o t m ade sincerely fo r
A llah- either h e d id those acts o f worship to be seen or heard,
or he m ixed som ething o f sh irk in to h is actions like
supplicating to other than A llah, or seeking assistance and
slaughtering fo r other than Allah, then this m eans h e is n o t
sincere in his worship to A llah; rather he is a m ushrik and he
is n o t upon the true and straight religion o f Ibrahim ( syLJi aJc
Today, there are m a n y who ascribe them selves to Islam who
fa ll in to com m itting m ajor shirk; like in vo kin g other than

Allah, w orshipping those who are in the graves, sacrificing and
vow ing to them along with g o in g betw een them a n d seeking
blessings from them . They do all o f this while saying th ey are
M uslim s. These are those who have no true know ledge o f the
religion o f Ibrahim S^Lall <ulcl) which their P rophet
M uham m ad j was upon. They do n o t k n o w it
nor understand it rather th ey oppose w ith clear insight — and
refuge is sought with A llah - .
So the true and straight religion o f Ibrahim does n o t accept
shirk from any angle. A n d whosoever m ixes h is action with
shirk then he is n o t upon the way o f our father Ibrahim , even
i f he claim s to be a M uslim who ascribes to it. So it is
obligatory that y o u k n o w the true and straight religion o f
Ibrahim and that y o u act according to it, a n d that y o u stick to
it b y m aking y o u r worship a n d religion sincerely to A llah
alone, and that y o u r worship does n o t contain anything in it
whatsoever from m inor or m ajor shirk.
This is the true and straight religion o f Ibrahim ( S'iLaSl aJc
j.'iLJlj). Al-H aneefiyyah is that y o u turn away from shirk
com pletely and turn towards taw heed in its entirety.

131 y u jii
l$J *3°^ J i . l i l l ^yi\ vilLjj
( jjJ jx jj Uj ^^kjl t" ta\-^ La j au! (Jls
This is what Allah commanded all o f the people with, and it

was for this that He created them Allah, the Most High
says: And I (Allah) created not the jinn and mankind except that
they should worship Me (Alone). {51:56} (15)
The Shark
15. ‘This is what Allah commanded’: The What’ here

refers back to the saying o f the author, ‘That you worship
Allah making your religion purely and sincerely for Him’.

W hat this m eans is that A llah com m anded all o f the people to
m ake their worship a n d religion sincerely fo r H im ; A llah has
com m anded all o f the people, the A rab and non-Arab from
am ongst them a n d also, th e w hite and the black from am ongst
them . A ll hum an beings in this w orld from the tim e o f A dam
up u n til the last hum an being, all o f them A llah has
com m anded to worship H im a n d to m ake their worship
sincerely fo r H im . A llah says:
(jjSSj f&X*' ffXA (j<» (jAllj l$ji U

Aj pUa f L a U l a (_T)ji J e l l j t U l U l j U il j S (_> iaju l ^ 1 (_5*V
Ijliif All IjliilaJ Us O ^£1 I s j j tillja iII qa
O mankind! W orship your Lord (Allah), W ho created you and

those who were before you so that you may become Al-M uttaqun
W ho has made the earth a resting place for you, and the sky as a
canopy, and sent down water (rain) from the sky and brought forth
therewith fruits as a provision for you. Then do not set up rivals
unto Allah (in worship) while you know (that He Alone has the
right to be worshipped). {2:21-22} There is none co-equal to
H im , n o r is there anyone sim ilar to H im . So this is a
prohibition from m ajor a n d m in o r shirk. A llah com m anded all
o f the people from the first to the last o f them to worship H im
alone.
‘And it was for this He created them ’ m eaning to worship

H im alone w ithout associating a n y partners along with H im ;
th ey were created fo r th is purpose alone, ju s t as it was
m entioned in H is, the M ost H igh, statem ent:
i 0 O > 0„
j JuajI Uj (jaiUIJ (3?^ i** Uqj
should worship Me (Alone). {51:56} A n d H e has com m anded
them in H is saying with this:

133 *£3121 AlLajll
O mankind! W orship your Lord (Allah), Who created you {2:21}

This is the m eaning o f the a u th o r’s statem ent, ‘And it was for
this that He created them and commanded them with it’
‘And I (Allah) created not the jinn and mankind except that they
should worship Me (Alone).’ Allah, H e is the creator, the O ne
who created all things, and from those things in which H e has
created are jin n and m ankind, H e gave them intellects and
have entrusted them with the w orshiping o f H im alone w ithout
associating any partners along with H im ; this is w hy A llah has
given them intellects wherewith th ey w ill be able to distinguish
betw een that which is harm ful a n d that which is a benefit, the
truth and falsehood, and H e has created all things fo r their
benefit. Allah says:
Q In l a a . j i a j l l l ^ U a j C jl jL o lJ I l!o ^»£1 j - . . .. j
And has subjected to you all that is in the heavens and all that is in
the earth; {45:13} A ll o f this has been m ade o f service to the
children o f A dam to assist them in carrying o ut the purpose for
which th ey have been created — which is to worship Allah, the
M ost H igh:
j 111 (J*uUI j j^ ll '" J
should worship Me (Alone). {51:56}
The jin n are created beings from the w orld o f the unseen,
therefore we are unable to see them ; a n d they, like the children
o f Adam , also have been com m anded with worship and
p ro h ib ited from disobedience a n d shirk; however, th ey and the
children o f Adam differ when it com es to creation.
A n d the jin n are created beings that exist a n d w hoever denies
their existence then h e is a disbeliever; because he has belied
A llah and H is M essenger a n d the consensus o f th e M uslim s.
Indeed A llah has clarified that H e d id n o t create the jin n and
m a n kin d for anything except to worship H im , n o r d id H e
create them fo r the purpose o f benefitting H im , fo r verily H e is
free o f all wants and is n o t in n eed o f the creation. Also, H e
d id n o t create them because H e was in n eed o f them , n o r for
the purpose o f their providing fo r H im or dispensing to H im
wealth:
• if I * ' f0 f /
o ' A u ' '-“j i i j j (4 ^
3 y* 4-U! jji
I seek not any provision from them (i.e. provision for themselves or
for My creatures) nor do I ask that they should feed Me (i.e. feed
themselves or My creatures). Verily, Allah is the All-Provider,
Owner of Power, the Most Strong. {51:57-58}
A llah is n o t in n eed o f the creation, H e created the jin n and
m a n kin d fo r o n ly one purpose a n d that is to worship H im , nor
is H e in n eed o f their worship, verily th ey are the ones who are
in n eed o f it; this is because i f th ey worship A llah, H e w ill
honor them and adm it them in to Paradise — so the benefit o f
worship returns back to them a n d the harm from the result o f
disobedience returns back to them . A s for Allah, the M ighty
a n d the M ajestic, then H e does n o t benefit from the obedience
o f the obedient one, n o r is H e harm ed from the disobedience
o f the disobedient one. A llah says:
v - 'J A b!i I w ,> j& ,j)
"If you disbelieve, you and ail on earth together, then verily Allah
is Rich (Free of all needs), Owner o f all Praise." {14:8} So A llah is
neither harm ed b y the creation’s disobedience n o r does H e
gain anything due to their obedience; this o n ly refers to the
creation them selves, i f th ey obey H im th ey benefit and i f th ey
disobey H im then th ey harm their ow n selves.

The Three Treatises
:Uj A"4
And the meaning o f worship ( ‘ibaadah) here is to single

Allah out with all worship (tawheed) (16)
The Sharh
16. M eaning: to single A llah alone with all worship. The
m eaning fo r worship ( ‘ibaadah) a n d taw heed is one. A t-
Taw heed is explained with worship a n d Ibaadah is explained
w ith Tawheed. C ontained w ithin th is is a refutation against
those who explained taw heed to m ean th e affirm ation that
A llah is the Creator, the Provider, th e G iver o f life a n d death
a n d the A dm inistrator o f a ll the affairs. This is n o t th e taw heed
fo r which the creation was created; the creation was created fo r
the purpose o f taw heed ibaadah (to single A llah o u t alone with
all worship).
A s fo r th e one who o n ly affirm s taw heed — rubbubiyyah (to
single A llah o u t in H is Lordship), then h e is n o t a M uw ah-hid
(one who singles A llah o u t alone in all worship), n o r is he
from the people o f Paradise; rather h e is from th e peo p le o f the
Hell-Fire due to his n o t com ing with the taw heed ibaadah fo r
which h e was created.

137
The Greatest o f All That Allah Has Commanded Is

Tawheed
sjLudlj J&l Jjil jA j 4j au! j-qI La - Lr.' j
And the greatest o f all that Allah has commanded is

tawheed, which is to single Allah with all worship (17)
The Shark
17. Tawheeh is the greatest th in g A llah has com m and. A ll the
com m andm ents which A llah has ordered to be follow ed and
obeyed com e after tawheed. W hat is the p r o o f that the greatest
o f all that A llah has com m anded is taw heed? I t is the saying o f
A llah the M ost H igh:
O l±Luj I j ^ j J j j 13j <dlI Ij ^jc-Ij
W orship Allah and join none with Him (in worship); {4:36} u n til
the en d o f the verse. C ontained w ithin this verse are ten rights;
due to this it is called the verse o f ten rights. The first o f these
rights pertains to the right o f Allah, the M ost H igh:
hfi * °/ ' - * ,,s

O Uliai 4_j I U j <111 Ij - i i l j
Worship Allah and join none with Him (in worship);

ULulJ jjjJI^]Ijj
{and do good to parents,} this is the second right.
fo
\ s i j ^ Lfk j
{kinsfolk,} this is the th ird right. A n d the kin sfo lk are those
who are y o u r blood relatives like a father or m other, or fathers
and grandfathers, paternal uncles a n d aunts, m aternal uncles
and aunts, brothers and sisters, brothers’ children a n d sisters’
children, children o f paternal uncles and aunts - these are they
who are the kinsfolk.
{orphans,} m eaning the orphans from am ongst the M uslim s;
and th ey are anyone whose father passed away while th ey were
a child a n d have n o t reach the age o f fu ll strength. D ue to this
the child became in n eed o f som eone to assist h im with the
care o f a father in term s o f upbringing, provision and
establishm ent, along with keep him away from that which
w ould harm him because he does n o t have a father who could
do these things fo r him , so he is n eed o f som eone assisting
him .
H ow ever what is im portant is that A llah begins with the
m entioning o f H is right:
139 y u jii
O IjluI Ij S^jIu Uj
and join none with Him (in worship); and H e d id n o t lim ited
with H is saying: {Worship Allah} because ‘ibaadah ( w orship) is
n o t so u n d n o r does it benefit when m ixed with shirk, and it is
n o t considered to be worship unless it is done sincerely fo r
Allah, the M ig h ty and M ajestic; i f it is m ixed with shirk then it
is n o t worship no m atter how vigorously a person tires h im s e lf
o u t in doing it. So the prohibition o f shirk has been connected
to the alfair o f ‘ibaadah, a n d ‘ibaadah can never be correct as
long as shirk is present.
This is the evidence fo r the saying o f the author (m ay A llah
have m ercy upon him ): the greatest o f all that A llah has
com m anded is tawheed, whereas, A llah begins m a n y verses
with it (i.e. the m entioning o f H is right), a n d from am ong
them is the verse previously m en tio n ed (4:36) a n d H is saying:
LU UJ I j i iu Ui j ^ a 'j
And your Lord has decreed that you worship none but Him.
{17:23} So He, the M ost H igh begins with taw heed a n d this
show s that it is the greatest o f all that A llah has com m anded.
O' ' ° 'i=°. \o' * ° % lrf»o. o%o' o*i' 'S ' ' * °f o ' ' ' ° t
*o (jix.1 •> fk'irj i u y j uuai
Say (O M uhammad f V j 4>' "Come, I will recite what

your Lord has prohibited you from: Join not anything in worship
with Him; be good and dutiful to your parents; kill not your
children because of poverty - {6:151}
This is the p r o o f fo r the follow ing statem ent o f the author
(m ay A llah have m ercy upon him ), which is the m o st serious
th in g that A llah forbade is shirk. Therefore, when y o u com e to
k n o w that the greatest o f all that A llah has com m anded is
tawheed, then it is incum bent upon y o u to begin with it before
all else, because ‘a qeedah (belief/creed) is the foundation. So it
is a m u st that y o u begin w ith learning a n d teaching it, a n d to
constantly teach it and m ake it clear to the people...
W hat is tawheed? Is it to affirm th a t A llah is the Creator,
Provider a n d the G iver o f life a n d death? N o ! Taw heed is to
single A llah o u t with all worship, because A llah said:
l i l j V * - 1' 41 (jo iiU I J La j
should worship Me (Alone). {51:56} The scholars o f tafsir
(q u r’a nic com m entary) said: “To worship H im m eans to single
H im o u t alone. ” So th ey explained taw heed with ‘ibaadah
( worship).
Therefore, taw heed is to single o u t A llah with all worship and
it is n o t to affirm th a t H e is the Creator, Provider, th e G iver o f

141 <uXA\ yu, jii
life a n d death and the A dm inistrator o f the affairs, because this
is som ething that is p resen t w ithin the fitrah (m a n ’s natural
disposition), and the intellect. There is no intelligent person
fo u n d on the face o f the earth who believes that som eone other
than Allah, the M ost H igh, created the heavens a n d the earth
or that th ey were created b y a hum an being:
^ y .>
O <U1I ^ j l j i l Cy> ^ i l l —ij l l j
And if you ask them who created them, they will surely say:
"Allah." {43:87} there is no rational being fo u n d in the world
who believes that a hum an being, who eats, drinks a n d walks
on this earth created another hum an being. Can a n y rational
being be fo u n d believing in such a thing?
' *' ° \ ' ' ** f

jja lU JI fA °»l
^ cJj O (jiajlil j Cil jLUl I J
Were they created by nothing? Or were they themselves the

creators? Or did they create the heavens and the earth? Nay, but
they have no firm Belief. {52:35-36} Taw heed o f A lla h ’s lordship
is som ething that is p resen t w ithin the fitrah and the intellect,
how ever it is n o t sufficient alone w ithout taw heed o f A lla h ’s
worship, which is to single A llah o u t with a ll worship.

142 | The Three Treatises
The Most Serious Thing That Allah Forbade Is Shirk
4 'r - ^ g > La * J a f e lj
The most serious thing that Allah forbade is shirk (18)
The Shark
18. K now ing this is extrem ely beneficial. W hy? Because there
are som e people who believe that there are sins graver than
shirk, like riba (usury), a n d zina (fornication & adultery); due
to this, th ey focus on p ro h ib itin g the people from riba, zina
and spreading corruption; however, th ey do n o t concern
them selves with the affair o f shirk, and n o r do th ey warn
against it, while th ey w itnessed the people falling in to it and
this com e from having extrem e ignorance o f th e legislation o f
A llah, the M ost H igh.
The m o st serious th in g that A llah forbade is shirk, fo r it is
m ore serious than riba, intoxicants, stealing a n d taking the
p e o p le ’s wealth unlaw fully a n d it is m ore serious than
gam bling; rather it is the gravest o f sins which A llah has
prohibited, and the evidence is H is saying:
(jjLJI jiLj o Lll4 1 jS. jLL ul c j 4° IjILu Ja
LJj O j .Sq j y 0 ^ 4 O (jLE*) ijhfti l l j O LjLuLxj

143 <gxi\ yiu,jii
i t * •* ' L a i -•
UI <111 ^jjll (jaiill I jfcsj U j O (ji»J U»J ' fl '■» ^)jUa La ( j i ^ l j i l l
Say (O M uhammad 4»' J**): "Come, I will recite what

your Lord has prohibited you from: Join not anything in worship
with Him; be good and dutiful to your parents; kill not your
children because o f poverty - We provide sustenance for you and
for them; come not near to Al-Fawahish (shameful sins, illegal
sexual intercourse) whether committed openly or secretly; and kill
not anyone whom Allah has forbidden, except for a just cause
(according to Islamic law). This He has commanded you that you
may understand. {6:151} These tw o verses (6:151-152) are
referred to as th e ten things which A llah has com m anded.
The first thing Allah begins with o f these p ro h ib ited m atters:
U -- > • ' *1
O < i Ij £ UI
Join not anything in worship with Him; which show s that sh irk is
the m o st serious th in g that A llah forbade.
A llah said in Surah Israa:
U jja^ a L « j* i» HtlS ji k i I4 )l <111 U
Set not up with Allah any other ilah (god), (O man)! (This verse is
addressed to Prophet Muhammad j ail JLa^ but its
implication is general to all mankind), or you will sit down
reproved, forsaken (in the Hell-fire). {17:22} H e begins with the
prohibition o f sh irk a n d H e ends it with the prohibition o f
shirk:
I JJ-k l'U 1$__II <111 £-0 Jjtlk J U j
And set not up with Allah any other ilah (god) lest you should be
thrown into Hell, blameworthy and rejected, (from Allah's Mercy).
{17:39} which indicates the saying o f the author (m ay A llah
have m ercy upon him ): ‘The most serious thing that Allah
forbade is shirk.’
The P rophet j ih\ J ^ ) was asked in an authentic
narration:
lu^-i i_Ami y (3Xoij 4jir. <111 <111 J C i l L o i Jla <ill jjc "jc.
cJi Jla - 1lillj J <1 cJa Jla Atl-^ j Aj Ijj <11 J*1^j <jl Jla <111 .ijc.
•J p Jla y p cdi Jli ’J AiLL. ctLTj j£b jS £ Jla p

%
iiljla. <LL. ^ I J j
'Abdullah bin M as’ud (may Allah be pleased with him)
reported: I asked the Messenger of Allah j îil
W hich sin is the gravest in the eye of Allah? He (the Prophet)
replied: That you associate a partner with Allah (despite the
fact) that He has created you. He (the reporter) said: I told him
(the Prophet): Verily it is indeed grave. He (the reporter) said:
I asked him what the next (gravest sin) was. He (the Prophet)
replied: That you kill your child out of fear that he shall join
you in food. He (the reporter) said: I asked (him ) what the
next (gravest sin) was. He (the Prophet) observed: Then (the

145 SJL jll
next gravest sin) is that you commit adultery with the wife of
your neighbor. [Muslim]
Allah has revealed that which is confirm ed in the hadith:
U] <UI fjr*' Uj 1$—1] A-iil /j^c. Aj U (jjill j
And those who invoke not any other ilah (god) along with Allah,
nor kill such person as Allah has forbidden, except for just cause,
nor commit illegal sexual intercourse - and whoever does this shall
receive the punishment. {25:68} In another narration the Prophet
((4-.J “Lc. LI said:
^ .u J i J l s ^y*r- a I I I <UI1 J j y l 5 ^ jc .
J jflj J L Lj fUll J ^ u j Ij Jj3 LiUijâll
s J k j B J j i i i j u * jii j k l j j l j k i j j k L u i a Ii\ y j* .
djllayJll CjUjliJI i'll uAs.a'1 I ali j
It is reported on the authority of Abu H uraira (may Allah be
pleased with him ) that the Messenger of Allah (fL j <Ac. LI ^^La)
observed: Avoid the seven noxious things. It was said (by the
hearers): W hat are they, Messenger of Allah? He (the Prophet)
replied: Associating anything with Allah, magic, killing of one
whom Allah has declared inviolate without a just cause,
consuming the property of an orphan, and consuming of

usury, turning back when the army advances, and slandering
chaste women who are believers, but unwary. [Muslim]
The tw o narrations above both begin with the prohibition o f
shirk, likew ise the one who com m its shirk w ill never enter
Paradise:
i ^ i | - * • - * " * • *
Loj O jlill oljl-oj AW 11 Ajlc. <111 Lli Ajl

i
jL-ajl
Verily, whosoever sets up partners (in worship) with Allah, then

Allah has forbidden Paradise to him, and the Fire will be his abode.
And for the Zalimun (polytheists and wrong-doers) there are no
helpers. {5:72} Also, the m ushrik w ill n o t be forgiven b y Allah:
Verily, Allah forgives not that partners should be set up with Him
(in worship), but He forgives except that (anything else) to whom
He wills {4:48}
These two verses indicate that the m ushrik is p ro h ib ited from
entering Paradise as well as being forgiven b y Allah, and that
shirk is the gravest o f sins, because all sins besides shirk can be
forgiven:
c - o o - • - S>
O eL ij ^ U Jp*"} d Alii
Verily, Allah forgives not that partners should be set up with Him
(in worship), but He forgives except that (anything else) to whom
147 ig m jii
He wills; {4:48} So sins like zina (fornication/adultery), riba
( usury), intoxicants and stealing, th ey all fa ll under the w ill o f
Allah, either H e forgives him i f H e wills or p u n ish es him i f H e
wills.
The m ushrik is n o t forgiven fo r A llah has decreed he is n o t to
be forgiven. Whereas, the disobedient sinner i f h e com m its any
m ajor sin less than shirk then verily he has n o t been p rohibited
from entering Paradise, either A llah w ill forgive him and adm it
him into Paradise, or H e w ill p u n ish him u n til he is p u rg ed o f
h is sins, then afterwards he w ill be brought o u t and m ade to
enter Jannah. So th e believer, a n d whatever h e has o f sin and
disobedience as long as it is less than shirk, he is n o t to despair
o f the m ercy o f A llah, fo r he falls under the forgiveness and
w ill o f Allah, the M ost H igh.
The m ushrik however, is p ro h ib ited from all o f this — and
refuge is sought with A llah — this indicates that shirk is the
worse o f sins:
^ jUk] o]
Verily joining others in worship with Allah is a great Zulm (wrong)

indeed. {31:13}
I
.QJ Uajl j
And whoever sets up partners with Allah in worship, he has indeed

invented a tremendous sin. {4:48}
», z z •
lAuu UlLja (JjJa j
And whoever sets up partners in worship with Allah, has indeed

strayed far away. {4:116} A ll o f th is show s that shirk is the
worst o f sins. Therefore it is obligatory fo r the scholars a n d the
students o f know ledge to p ro h ib ited the people from it as well
as warn against it, and n o t to rem ain silent from w arning
against shirk; also it is in cum bent upon them to strive hard
against the people o f sh irk (i.e. m ushrikoon) to their utm ost
ability ju s t like the M essenger o f A llah j <4=- J ^ ) strove
hard against them . A llah said:
if - • M i t
I j j a<w j
O y -a j*
Then kill the Mushrikun wherever you find them, and capture
them and besiege them, and lie in wait for them in each and every
ambush {9:5} I t necessitates that shirk be warned against and
clarified to the people in order for them to avoid it.
I t is a very dangerous affair to rem ain silent about sh irk and
abandon the people w hereby th ey worship other than A llah
while claim ing to be upon Islam , a n d there is no one neither
prohibiting shrik n o r warning against it. There are from
am ongst the people those who are diligent in p ro h ib itin g the

149 < £ 0 jul, j\
people from riba, zina a n d corruption, y e s these are from the
pro h ib ited m atters; however, sh irk is worse than them . So w hy
have th ey n o t started with warning those people who have
fallen into com m itting m ajor shirk (w hile th ey claim Islam )
from shirk and its prohibition?
W hy is this leniency and negligence is show n in the m atter o f
shirk, and the people are left to fall therein while the ‘Ulamaa
(scholars) are presen t am ongst them , rather th ey live with them
and rem ain quiet from p ro hibiting them from shirk? It is first
obligatory first to be diligent in warning against this great
danger (shirk) which has destroyed the um m ah trem endously,
then to address each sin lessor than it. So it is incum bent to
begin with the m o st im portant, then that which is lesser than
that.
The Three Treatises
4 ju * o j C ' a j
Which is to invoke others besides Him, along with Him

(19)
The Sharh
19. This is the definition o f shirk: to invoke others besides
H im , along with H im ; a n d to direct any form o f worship to
other than Allah, w hether it be an angel from am ongst the
angels, or a p ro p h et from am ongst the prophets, or a righteous
person from am ongst the righteous or other than that from
am ongst the creation. So w hoever directs any form o f worship
to other than Allah, then this is the m o st serious th in g that
A llah forbade — which is shirk
So recognize the explanation o f taw heed a n d the explanation o f
shirk; because there are m a n y people who, when th ey explain
the m atters o f taw heed a n d shirk, th ey explain it with other
than their true explanation.
A lso, there are from am ong them those who say that sh irk is to
ju d g e b y other than A llah (i.e. shirk fil H aakim iyyah), and this
is som ething n o w that is apparent in these p resen t day tim es.
The ruling by other than what A llah has revealed is a type o f
shirk, which is called shirk-ul-T aa’a h (shirk in obedience) and

151 <£*ai yu, jit
it is from the m any types o f shirk. N o doubt, to obey the
creation in m aking perm issible what A llah has m ade im
perm issible or vice-versa is a type o f shirk, how ever there are
som e things that are worse than this, a n d it is to worship other
than Allah, the M ig h ty and the M ajestic, to sacrifice, vow,
m ake taw aaf a n d seek assistance from other than H im . It is a
m u st that shirk - all o f it - is warned from , a n d shirk is n o t to
be explained to m ean o n ly shirk-ul-H aakim iyyah or shirk-ul-
Siyaasi (shirk in politics). They are those who say, that shirk by
way o f w orshipping those who are in the graves, that this is a
m atter or type o f shirk which is sim ple, as i f it is o f no
im portance. A ll o f this is a capital crim e com m itted against
Allah, th e M ost H igh. Shirk is th e m o st serious th in g that
A llah has forbade and it is to invoke on others besides H im ,
along with H im .
Also, there are from am ong them those who say that shirk is to
have a strong love for the life o f th is world, or to have a strong
love fo r m oney/w ealth. M oney/w ealth, A llah has m ade it
som ething that is lo ved naturally:
UaA. lla . (J U a ll j
And you love wealth with much love. {89:20}
jâJI Ail J
And verily, he is violent in the love o f wealth. {100:8}
ij jJ j f S k ljj! j j • fS j U i J u! J s
%^ x ' ' ' ' • - rf Jo
^Sjll i—1^1 Iajl.u5 / j o j l k j j IaôjS^jSI
Say: If your fathers, your sons, your brothers, your wives, your
kindred, the wealth that you have gained, the comm erce in which
you fear a decline, and the dwellings in which you delight are
dearer to you - {9:24}
{are dearer to you} A llah d id n o t criticize them due to their love
o f wealth, b u t fo r placing their love fo r it over Allah. To have a
love fo r wealth is n ’t shirk, because it is a natural love; the
people are in n eed o f wealth so th ey love it. A s fo r those who
p u t forth such statem ents, either th ey are ignorant a n d do n o t
k n o w what taw heed or sh irk is, or th e y are averse to the truth
a nd wish to direct the people away from the true realities o f
these affairs, a n d A llah know s best their objectives/intentions.
The im portant th in g is n one o f these m atters are shirk; sh irk is
to invoke on others besides A llah, along with H im , or to direct
a ny type o f worship to other than A llah like sacrificing, vows,
supplication, seeking aid a n d assistance, fear a n d hope and
other than that - this is th e sh irk which is the worse o f sins.
A d -D u ’a (supplication) is the greatest form o f worship ju s t like
A llah said:
- - * ^ ' of ^'
^ ( j J i - 'V *“J U A j j i ( j * OjP-’f } OjjJ i J o ( jia Jl » Al
153 s ju jii
For Him (Allah, Alone) is the W ord o f Truth (i.e. none has the
right to be worshipped but Allah). And those whom they
(polytheists and disbelievers) invoke, answer them no more -
{13:14}
jU
j aJ « aUI Ijc.3la
So, call you (O M uhammad lJLa and the believers) upon

(or invoke) Allah making (your) worship pure for Him (Alone) (by
worshipping none but Him and by doing religious deeds sincerely
for Allah's sake only and not to show off and not to set up rivals
with Him in worship), however much the disbelievers (in the
Oneness o f Allah) may hate (it). {40:14}
So supplication to other than A llah is shirk which A llah and
H is M essenger have prohibited.

The Three Treatises
O L llu j a j i £ U j a III I 1j : J U j a j js (J U .U I j
The proof is His saying, the Most High: W orship Allah and
join none with Him (in worship); {4:36} (20)
The Shark
20. W e say, ‘Verily contained in the saying o f A llah is the
p r o o f that the greatest th in g Allah has com m anded is tawheed.
Q 1 Ju Aj U j Alii 1j . 1jc.Ij
W orship Allah and join none with Him (in worship); {4:36} then
afterwards A llah m entions the rem aining rights. So it begins
with taw heed and the prohibition o f shirk, this is a p r o o f that
taw heed is the greatest o f a ll A llah has com m anded, due to H is
saying: {Worship Allah} an d then H e follow s it with {and join
none with Him (in worship); this is a prohibition o f shirk. So
A llah begins the affair with taw heed and the prohibition o f
shirk, this show s that the greatest o f all A llah has com m anded
is taw heed and the m o st serious th in g H e forbade is shirk; due
to H is beginning with it a n d H e, the M ost H igh does n o t begin
except with the m atter which is the m o st im portant.

155 J\
Glossary
A1 Haneefiyyah (sin.Haneef pi. Hunaafaa): The religion

o f Ibrahim - may peace be upon him - to make one’s
worship sincerely for Allah alone.
Aqeedah: that which binds or that which is rooted in the

heart; the principles and details o f belief.
Barzakh: lit. Barrier; the life between the life o f this world
and the hereafter (i.e. the period in the grave).
Bid’ah: innovation; to introduce something that isn’t

legislated in the religion.
Da’wah: invitation; call to Allah.
Du’aa: invocation; supplication.
Eemaan: faith; to affirm all that was revealed to the

Messenger (j»Vj *4c. jil affirming with the heart, testifying
with the tongue and acting with the limbs. The actions of the
limbs are from the completeness of eemaan. Faith increases with
obedience to Allah and decreases with disobedience.
F a rd K ifaayah : collective obligation - if fulfilled by a part of

the community then the rest are not obliged to fulfill it.
individual obligation - that which no individual

F a rd ‘A yn :
male or female has an excuse to remain ignorant of.
F itrah : the natural disposition that one is bom upon.

Hadeeth (pi. Ahaadeeth): narration concerning the utterances of

the Prophet At his actions or an attribute o f his.
‘Ibaadah: worship; worship o f Allah.
Ibn: son of; used as a means o f identification.
‘Ilm: knowledge.
Imaam: leader; learder in salaah, knowledge or fiqh; leader

o f a state.
Jannah: Paradise.
Jihaad: striving and fighting to make the word o f Allah

supreme.
Jinn: a creation o f Allah created from smokeless fire.
Jizyah: is the extra tax imposed on non-Muslims

(Dhimmis) who live under Muslim rule according to the
Qur'an and hadith.
Kaafir (pi. Kuffaar): a rejectorof Islam i.e. a disbeliever.
Kufr: disbelief.
Masjid (pi. Masaajid): mosque.
Mushrik (pi. Mushrikoon): one who worships others

along with Allah or ascribes one or more o f Allah’s
attributes to other than Him; one who commits shirk.
Salaat: prescribed prayer (e.g. the five obligatory prayers);

prayers upon the Prophet ( ^ j ^ ^ J^).
157 Ciîll aJU jll
Salaf: predecessors; the early Muslims; the Muslims o f the

first three generations: the Companions, the Successors and
the successors.
Salafee: one who ascribes him self to the salaf and follows
in their way.
Shaykh: scholar.
Shaytaan: satan.
Sharee’ah: the Divine code o f law.
Shirk: associating partners with Allah; compromising any

aspect of tawheed.
Soorah: a Chapter o f the Q ur’an.
Sunnah: in its broadest sense, the entire Deen which the

Prophet sJc- ->ii came with and taught i.e. all
matters o f belief, rulings, manners and actions which were
conveyed by the Companions. It also includes those matters
which the Prophet oil ^,1^) established by his
sayings, actions and tacit approval - as opposed to bid’ah
(innovation).
Taaghoot: one who goes beyond the limits (set by Allah);

one who is worshipped besides Allah and is pleased with it.
Tafseer: explanation; explanation o f the Q ur’an.
Taqwaa: “taqwaa is acting in obedience to Allah, hoping

for His mercy upon light from Him and taqwaa is leaving
acts o f disobedience, out of fear o f Him, upon light from
Him.
Tawaaf: circling the K a’bah seven times as an act o f

worship (many ignorant people have begun to circle graves
and other such places, and this is completely forbidden,
being a flagrant violation o f the Q ur’an and the Sunnah).
Tawheed: Allah is the only Lord o f creation, He alone, is

the Provider and Sustainer, and Allah has Names and
Attributes that none o f the creation share and Allah is to be
singled out for worship, alone. Tawheed is maintaining the
oneness o f Allah in all the above mentioned categories.
Islam makes a clear distinction between the Creator and the
created.
Ummah: “nation”; the Muslims as a group.
Usool (sing. Asl); the fundamentals.

a il, j \\
Notes

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The Three

Three Fundamental Principles

By H is E m in en ce Shaykh Dr. Saalih B in Fawzaan Al-Fawzaan

The Three Treatises

Three Fundamental Principles

Dr. Saalih Bin Fawzaan Al-Fawzaan

Translation by Abu Zayd Nafis Sparrow, the poor servant

© Authentic Statements Publishing, USA

All rights reserved. No part o f this publication may be reproduced in

First Edition: Jumada 1 1432 H/May 2011 C.E.

Cover Design: Usui Design

E-mail: info@ usuldesign.com

P ublisher's Inform ation:

Edited by: Umm Aasiyah

jLiuiVt (jlaSuuo (Jli

“The Isnaad is the weapon o f the Believer. ”

Sufyaan Ath-Thawree -D ied 161 AH

Biography o f Shaykh Muhammad Bin ‘Abdul Wahhaab

Biography o f Shaykh Salih Al-Fawzaan

Arabic Text o f the Muqaddimah (Introduction)

English Translation o f the Mudaddimah (Introduction)

Shaykh Salih Al- Fawzaan’s Introduction

Shaykh Muhammad Bin ‘Abdul W ahhaab’s Introduction

The First Risaalah (Treatise)

Acting According to Your Knowledge

Calling to the Knowledge Which One Has Acquired

Patiently Preserving and Bearing Any Harm Encountered

The Second Risaalah (Treatise)

Belief That Allah Is the One Who Created Us and Provided

Allah the Most High is Not Pleased That Anyone Should

Allegiance to the Believers and Enmity and Disassociation

The Third Risaalah (Treatise)

The Greatest o f All That Allah Has Commanded Is

The Most Serious Thing That He Forbade Is Shirk

Dear reader, between your hands is the explanation to the

“The First Risaalah (treatise): The Four Obligatory Matters

which Are Comprised in Surah ‘Asr, and the Second Risaalah

(treatise): The Three Obligatory Matters One Must learn and

Act Upon, and Third Risaalah (treatise): Al-Haneefiyyah is the

Religion of Ibrahim and the Fourth Risaalah: The Three

So w e ’ve chosen to title the first volume o f this explanation

which is an explanation o f The Three Fundamental

We will truly like to thank and praise Allah first fo r making

We ask Allah to make this work o f ours a benefit fo r us and

Written by a poor slave in need o f His L o rd ’s forgiveness.

The Author's Biography

Shaykh-ul-Islaam Muhammad Ibn 'Abdul Wahhaab Ibn

He was the Imaam, the Shaykh, the M ujaddid (reformer),

His Birth and Lineage:

Shaykh-ul-Islaam, Muhammad Ibn ‘Abdul Wahhaab, was

Shaykh-ul-Islaam acquired his primary education from his

the books on Tafseer, Hadith, and Fiqh. From the outset, he

On attaining the age o f maturity, he set out to perform Hajj

In those days, the people o f N ajd were badly indulged in

misguided them fo r the fulfillm ent o f their materialistic lust.

None could dare challenge their holds on the commoners.

Having studied this pitiable condition o f the nation, the

The Shaykh started his mission. He invited the people to

The Shaykh was a man o f courage and enthusiasm. He