Sittings Reading Thalāthah al-Uṣūl (1447/ 2025)
﷽
Audio Playlist
Sitting One (1)
-
Before reading a book you must know the author (the person who wrote the book).
The Muslim should be mindful about who they learn their religion from!
Before reading a book know the title and understand what the book contains by looking through the content page).
The actual name of the Risālah is Thalāthah al-Uṣūl (ثلاثة الأصول). Al-Uṣūl ath-Thalāthah (الأصول الثلاثة) was actually prepared by Shaykh Muḥammad Ibn ʿAbd al-
Wahhāb – رحمه الله – for children.This Risālah explains Tawḥīd ar-Rubūbiyyah, Tawḥīd al-Ulūhiyyah and the affair of al-Walā' wa al-Barā'.
Within this Risālah there are four Rasā'il:
1. Al-Masā'il al-Arba'ah (The Four Matters)
2. Al-Masā'il ath-Thalāthah (The Three Matters)
3. Al-Ḥanīfiyyah (The Religion of Ibrāhīm, that a person worships Allāh alone making the religion sincerely for Him)
4. Al-Uṣūl ath-Thalāthah (The Three Fundamental Principles).Al-Masā'il al-Arba'ah (المسائل الأربعة) covers; seeking knowledge, acting upon knowledge, calling to what you have understood from knowledge, and being patient upon all of these things.
A person must sincerely want to understand the truth (through seeking knowledge) and acting upon it.
Sitting Two (2)
-
Benefits from the explanation of Shaykh Ṣāliḥ Āl ash-Shaykh:
– This book is read in the sittings of knowledge by the scholars for two reasons:
1. It is from the summarised texts (and despite its small size its meanings are great)!
This is because:
– Knowledge is taken day-by-day. Knowledge is not taken at once.
– Smaller matters of knowledge are to be treated before the bigger matters. The person that takes knowledge this is way is upon the correct methodology as it relates to seeking knowledge!
• Al-Ḥāfidh Ibn Ḥajar – رحمه الله – mentioned [in Fatḥ al-Bārī]; 'Ṣighār al-ʿIlm (Small Matters of Knowledge)' are the matters of knowledge which are clear (one doesn’t enter into the differences of scholarly opinions or have to research greatly to know and understand them).
• Beginners in seeking knowledge who jump into knowledge that is above their level without understanding the foundations and small matters of knowledge, then knowledge will leave you! You will not be able to attain knowledge (following such a methodology).
• Knowledge requires:
– Consistency
– Memorisation
– Studying (continuously)
– Optimism (leaving off losing hope)
General Points of Benefit From The Sitting:
• A Mujaddid (Reviver) is a person who brings back knowledge when it was almost gone — by Allāh’s permission —, and this is what Shaykh Muḥammad b. ʿAbd al-Wahhāb was.
• Within Thalāthah al-Uṣūl are points of knowledge that are compulsory on every one of us to know; regardless of our position in life. If we don’t know these points of knowledge we will be sinful.
• A person is not to give up on seeking knowledge.
• Ṣūfīs are the ones who sit in one gathering and believe they have taken all of knowledge. This is an error. Rather, knowledge is taken in parts, days and nights.
• The ʿĀlim Rabbāny (Scholar Who Cultivates) is one who teaches the small matters of knowledge before the larger ones. [Benefit from al-Imām al-Bukhārī]
• Beginning with big matters of knowledge before the smaller affairs discourages a person in the long run.
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين.
Sitting Three (3)
-
Benefits from the explanation of Shaykh Ṣāliḥ Āl ash-Shaykh:
– This book is read in the sittings of knowledge by the scholars for two reasons: [Point one mentioned last lesson]
– In it (the text) are the answers to the three questions that everyone will be asked in their grave! The angels will ask:
• Who is your Lord?
• What is your religion?
• Who was the man sent to you?
• What is your knowledge (how did you come to know these matters)?
– In the text are benefits of fundamentals of Tawḥīd and the religion as a whole!
• We should be diligent in learning this text.
• We should teach the general masses this text, women and children, and when we teach them we do so according to their level of understanding!
• Some of the ʿUlamā' (scholars) would teach this text and encourage others to memorise it after Ṣalāh al-Fajr in the Masājid (Mosques) and Majāslis (gatherings of knowledge). In this is true love for the servants of Allāh!
• The best thing you can do for a believer you wish goodness for is to teach him (or her) that which will save him (or her) when being questioned by the two angels in the grave!
• Answering the questions of the grave correctly lead to a good life after the grave. If your answers are incorrect, then what follows will be threat and punishment— a true lack of happiness!
• The I'rāb of the text's title.
Benefits From The Lesson:
• al-Imām Ibn ʿAbd al-Wahhāb strove to make these matters of knowledge so simple for everyone to understand.
• We should not forget to teach our wives and children this text. Do not focus on teaching others whilst neglecting teaching those you have at home!
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين.
Sitting Four (4)
-
Benefits From The Lesson:
• Shaykh Muḥammad b. Qāsim - رحمه الله – mentioned that the scholars begin their books with the Basmalah (mentioning 'Bismillāh ar-Raḥmān ar-Raḥīm) following ways of the Qurʾān and Sunnah. They also do so for seeking Barakah (blessings) in their work.
• When giving someone Daʾwah (inviting them to al-Islām, propagating al-Islām, etc) invite yourself to that affair firstly! Let them know that you yourself are in need of what it is you’re calling them to.
• Make Duʾā' (Supplication) for the person you are giving daʾwah to. Shaykh Ṣāliḥ al-Fawzān – حفظه الله – mentioned that in this (making Duʾā' for the student) is showing softness and mercy, and this is the Aṣl (the general affair). This makes the student incline to what the teacher or the one guiding them to goodness is saying.
• The People of Innovation and Desires are to be fought against with proofs and evidences in a stern manner, so that people will know to stay away from them.
• Contrary to the beliefs of many Nigerians, the issues of ʿAqīdah (Creed) are not common knowledge!
• The books of ʿAqīdah are not to be read alone – as many people believe – without the explanations of the scholars.
• Learning the matters in al-Masā'il al-Arbaʾah (the opening Risālah) is an obligation upon each individual — regardless of who they are.
• The two types of Wujūb (Obligation):
1. ʿAyny — individual obligation. Such as the 5 daily Ṣalawāt (Prayers).
2. Kifā'ī — communal obligation, meaning if some fulfil it then the obligation is raised from the others and those who didn’t carry it out are not sinful. Such as Ṣalāh al-Janāzah (Funeral Prayer).
• Shaykh Ṣāliḥ al-Fawzān – حفظه الله – said, if we leave off learning these Four Matters (al-Masā'il al-Arbaʾah) and acting upon them then we are sinful!
• Shaykh Ṣāliḥ Āl ash-Shaykh – حفظه الله – clarified in his explanation that the knowledge the Imām is referring to — that is an obligation on all of us to learn and act upon — is knowledge of the religion!
• Shaykh Ṣāliḥ Āl ash-Shaykh – حفظه الله – mentioned that it is not allowed for a person to copy others or blind follow someone in the affairs of ʿAqīdah. You must learn the proofs yourself!
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين.
Sitting Five (5)
-
• At every stage a person needs patience! Patience is needed in seeking knowledge, acting upon it and inviting others to it.
• Shaykh Ṣāliḥ al-Fawzān – حفظه الله – mentioned that it’s not sufficient for a person to just learn and teach others, rather he must act upon his knowledge! Knowledge without actions is a proof against the person!
• Shaykh Muḥammad b. Qāsim – رحمه الله – mentioned that the one who doesn’t act upon his knowledge is worse than a Jāhil (an ignorant person).
• Have desire to invite others to what you have learnt. This is how the Salaf (Righteous Predecessors) were, they were always of benefit to others.
• Giving Daʾwah doesn’t require you open your own circle of knowledge (Ḥalqah) or that you travel to preach.
• Shaykh Ṣāliḥ al-Fawzān – حفظه الله – mentioned that when a person practises what they have learnt then they are silently propagating what they have learnt to others, especially those who watch them.
• All of mankind is in a state of loss, expect those who act upon these Four Matters:
Seeking knowledge
Acting upon knowledge
Inviting others to what you have learnt
Being patient upon the harms faced in all of these matters.
And the proof of this is Sūrah al-ʿAṣr.
• Allāh only swears by that which is great, and He swore by 'time'. Allāh swears by His creation, but the creation can only swear by Allāh!
• The Salaf valued their time and they utilised their time for Khayr!
• al-Ēmān (True Faith) is belief, statements and action.
• A person can only believe in something after learning it.
• We do not even learn the Arabic language from people who are not upon the Sunnah.
• The statement of al-Imām ash-Shāfi'ī doesn’t mean that we don’t need the rest of the Qurʾān, rather if it was just this Sūrah (al-ʿAṣr) revealed then it would have been a sufficient proof against mankind to learn and act upon these affairs.
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين.
Sitting Six (6)
-
When something is Wājib (Obligation) a person is rewarded for carrying the act out, and a person is punished for leaving the act off — learning and acting upon al-Masā'il ath-Thalāthah is Wājib.
Shaykh Muḥammad ibn Qāsim – رحمه الله – mentioned that knowing them (al-Masā'il ath-Thalāthah) is by, knowing of them (via learning about them), believing in their meanings, and acting upon what they point to.
A person is not considered a Muslim until they establish Tawḥīd al-Ulūhiyyah.
Allāh created humans and Jinn for a lofty purpose, which is to worship Him alone!
Obeying Prophet Muḥammad – صلى الله عليه وسلم – is like obeying Allāh.
If you follow Prophet Muḥammad – صلى الله عليه وسلم – you will be upon correct guidance.
The sign that a person truly loves Allāh is that they follow the Sunnah!
Disobeying the Prophet – صلى الله عليه وسلم – is refusing to enter al-Jannah (Paradise)!
Sitting Seven (7)
-
• Allāh created us for a purpose (which is to worship Him alone), and He sent the Messengers to teach us that purpose and how to correctly establish it.
• Who are the Salaf? They are the Prophet - صلى الله عليه وسلم -, his Companions and those that came after them.
• If you don’t follow the Ṣaḥābah (Companions), then in reality you don’t follow the Prophet - صلى الله عليه وسلم -.
• Allāh will never accept that someone ascribes partners and rivals with Him in worship. For example a person may worship Allāh by praying to Him, fasting, etc, yet they have others they call upon besides Allāh at the same time — this is not Tawḥīd! It is Shirk!
• If a person cannot even worship Angels and Prophets who have a high rank with Allāh, then how can a person worship a Shehu/ Malam?!
• Niass and Tijjanī were upon Shirk, and they were callers to Shirk! That is why a person must avoid Darika — because they call people to Shirk and not Tawḥīd!
• Shaykh Ṣāliḥ Āl ash-Shaykh said: “Allāh is only pleased with Tawḥīd (and He will only accept worship that is based upon Tawḥīd).. so whoever worships others with Allāh has nullified and opposed the purpose he was created for!”
• Allāh alone is to be worshipped both in and out of the Masājid (the Mosques).
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين.
Sitting Eight (8)
-
• From what makes Ēmān (True Faith) true and firm in us, is us maintaining al-Walā’ and al-Barā’ (associating and freeing ourselves from others for Allāh’s sake only).
• The meaning of لا إله إلا الله محمد رسول الله is that:
– A person worships Allāh alone.
– A person obeys the Messenger and follows him in what he came with.
• The Party of Allāh (Ḥizb Allāh) are the people with True Faith, those who act upon Tawḥīd and actualise it, who associate and love the people of al-Ēmān, and stay away from and hate the People of Kufr (Disbelief) and Shirk (Polytheism).*
* - this doesn’t mean we attack them, terrorise them etc.
• Showing love to the Kuffār is of 2 ways (as mentioned by Shaykh Ṣāliḥ Āl ash-Shaykh):
– Maḥabbah ash-Shirk: Loving the Shirk they do, and the People of Shirk. Loving Kufr and the People of Kufr. Also aiding them over the People of al-Ēmān; intending by way of that to uplift Kufr over al-Islām. [This can remove someone from the fold of al-Islām if they were a Muslim — it is Kufr al-Akbar]
– Maḥabbah al-Muḥarramah: Showing love to the Kuffār due to their worldly possessions; but not having the intention to raise them over the Muslims and al-Islām. [This is Ḥarām, impermissible, and a person is sinful for that]
• A Muslim must be careful with what they utter from their mouth.
وصلى الله وسلم على نبينا محمد.
Sitting Nine (9)
-
Benefits From The Lesson:
• Shaykh Ṣāliḥ Āl ash-Shaykh - حفظه الله - said: “even this is one’s father, mother, brother, sister, relative”, one doesn’t show them Maḥabbah al-Qalbiyyah (deep love from your heart).
• Once a person disbelieves in Allāh it is upon us to have al-ʿAdāwah (open enmity; it is clear and apparent that we do not love them and what they are upon) and al-Bughḍ (from the depths of our hearts we hate them and what they’re upon) for them. This is because they hate Allāh and His Messenger.
When can a Muslim relate with such people who hate Allāh and His Messenger:
• Shaykh Ṣāliḥ al-Fawzān - حفظه الله - mentioned (in summary) some categories of people who despite deeply hating what they are upon we can interact with for the purpose of;
1 — Calling them to al-Islām: We do not leave them to themselves. We must call them, perhaps Allāh will guide them.
2 — If there is need to relate with non-Muslims as it relates to Sulḥ [Rectification]: so they can remove harm on the Muslims and bring about peace.
3 — If they do good for the Muslims then you can be good to them. (Sūrah al-Mumtaḥanah: Āyah 8). This doesn’t mean they we follow them to Church, sing and dance with them.
4 — The Disbelieving Parent: The Muslim child must be good to them (not obeying them in Shirk they may call you to). You give them their right, and you don’t love them with Maḥabbah al-Qalbiyyah.
* You may love them naturally as your parents, but you do not give them extra love like that which you give to the People of al-Ēmān.
5 — Trading with them.
6 — Accepting their invitation.
7 — Them eating your food and you eating from their permissible food (just as the Messenger - صلى الله عليه وسلم - ate from their permissible food).
8 — Being good to them as your neighbours: as they have the rights of a neighbour
9 — It is not permissible to oppress or cheat them just because they are Kuffār.
If a person is to relate with the Kuffār then must be for some sort of benefit, from calling them to the religion of Allāh, showing them the good manners of al-Islām etc.
وصلى الله على نبينا محمد.
Sitting Ten (10)
-
• Ḥanīfiyyah is that you worship Allāh alone; making all of your worship (ʿIbādāt) sincerely for Him alone. Ḥanīfiyyah is at-Tawḥīd!
• Allāh instructed all of mankind to worship Him alone, and this is why Allāh created mankind and the Jinn. It was also the message or the call of all of the Prophets and Messengers.
• Worship without Tawḥīd is not accepted. Worship is spoilt when Shirk enters it!
• Allāh instructed us with many things, and the greatest of those instructions is the command to worship Allāh alone without any partner (Tawḥīd)!
• The worst sin in al-Islām is Shirk!
• With all the respect that Nabiyullāh Ibrāhīm – عليه سلام – had for his father, it did not make him follow his father in what he was worshipping!
• The meaning of Lā ilah ilā Allāh is that there is no deity worthy of worship in truth besides Allāh — as mentioned by Shaykh Ṣāliḥ al-Fawzān and other than him from the scholars.
• Anything worshipped besides Allāh is worshipped in falsehood. That thing or person is not worthy of being worshipped.
وصلى الله على نبينا محمد.
