Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan

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Sharh ul-Usool ith-Thalaathah
Class 01

by Shaykh Saalih al-Fawzaan





Translated with additional elaboration by:

Ustaadh Aboo Talhah Dawud Burbank (rahimahullaah)






















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Preface

The author of the book al-Usool ith
Imaam, Shaykh ul-Islaam and the Reviver of Islaam
Wahhab ibn Sulayman at-Tamimi. He was born in the
town to the North West of Riyaadh,
slightly around three hundred years ago. He died in the village of al
Saudi Arabia in the year 1206 A.H - just over two hundred years ago at the age
of 91 (rahimahullaah).

As for the explanation, there is a large number of explanations in Arabic and
(quite a few) have been translated to English,
Shaykh `Abdul-`Azeez ibn Baaz (
(rahimahullaah), Shaykh `Abdur-Rahmaan
Noble Shaykh `Ubayd al-Jaabiree. And from
could get the works of Shaykh Muhammad

As for the explainer of the book, then he is the Noble
Fawzaan ibn `Abdullaah al-Fawzaan (
A.H, and currently resides in Riyaadh, Saudi Arabia
of the major scholars of this time. He studied under a number of
Shaykh `Abdul-`Azeez ibn Baaz, Sh
Shanqeetee, Shaykh 'Abdur-Razzaaq al

So this is the explanation that we will be taking; and
Thalaathah) at the top of the page. Y
Shaykh Muhammad ibn `Abdul-Wahhab and below the line is the explanation of
(hafidahullaah).

Subject of the Book:

The subject of the book (The Three Fundamental Principles)
three matters which are so important that they
person's life is finished and he is placed his grave, and the
him these three same questions: "Who is your Lord?" "What is your religion?"
These are the three fundamentals that are of crucial importance, and which are the topic of this book.
Therefore, they are three vital obligations upon us; we must
we must understand and implement them in our lives.

The first of these three fundamentals is the servants knowledge of his Lord
knowledge necessary a person has with regards to his
legislated.

Secondly, this book mentions the three levels of the
mentions the pillars of each level.

Thirdly, with regard to knowledge of our Prophet Mu
gives a brief description of the life of the Prophet (
and more importantly, the wisdom to why he was sent. It also disc
resurrection which he called to. And this book deals with the two necessary pillars of
every Taaghoot (everything worshipped falsely besides Allaah) and correct

Sharh ul-Usool ith-Thalaathah by Shay
ool ith-Thalaathah was a great Shaykh, a great
the Reviver of Islaam, Muhammad ibn `Abdul-
He was born in the town of `Uyaynah, a
the North West of Riyaadh, Saudi Arabia, in the year 1115 A.H. -
ee hundred years ago. He died in the village of al-Dar`eeyah,
just over two hundred years ago at the age
there is a large number of explanations in Arabic and
) have been translated to English, such as the explanation of
ibn Baaz (rahimahullaah), Shaykh ibn `Uthaymeen
maan ibn Muhammad ibn Qaasim and the
. And from the non-translated works, you
ammad `Amman al-Jaamee (rahimahullaah).
As for the explainer of the book, then he is the Noble Shaykh Saalih ibn al-
aan (hafidahullaah). He was born in year 1354
sides in Riyaadh, Saudi Arabia, at the age of 74. He is one
of the major scholars of this time. He studied under a number of Shaykhs and scholars, from amongst them:
Shaykh `Abdullaah ibn Humayd, Shaykh Muhammad al
Razzaaq al-'Afeefee, and many others.
hat we will be taking; and you will find the Arabic text of the book (
at the top of the page. You will find a line partly down the page, above the line is the words of
Wahhab and below the line is the explanation of Shaykh
(The Three Fundamental Principles) is the three fundamentals of the religion
important that they will be posed to every person in his grave.
and he is placed his grave, and the angels Munkar and Nakeer come to him, they ask
hree same questions: "Who is your Lord?" "What is your religion?" and "Who is your Prophet?"
hese are the three fundamentals that are of crucial importance, and which are the topic of this book.
three vital obligations upon us; we must have knowledge of them, awarene
we must understand and implement them in our lives.
The first of these three fundamentals is the servants knowledge of his Lord. This book deals with the
knowledge necessary a person has with regards to his Lord, Allaah, and the types of worship which Allaah has
the three levels of the deen (religion) of Islaam: Islaam, Eemaan
e of our Prophet Muhammad (sallallaahu `alayhi wa ssallam
gives a brief description of the life of the Prophet (sallallaahu `alayhi wa ssallam); who he was, why he was sent,
wisdom to why he was sent. It also discusses the necessity of believing in the
resurrection which he called to. And this book deals with the two necessary pillars of Taw
(everything worshipped falsely besides Allaah) and correct Eemaan in Allaah.
aykh Saalih al-Fawzaan
www.Istijabah.com
and scholars, from amongst them:
ammad al-Ameen ash-
you will find the Arabic text of the book (Usool ith-
above the line is the words of
kh Saalih al-Fawzaan
amentals of the religion and the
in his grave. As soon as
angels Munkar and Nakeer come to him, they ask
and "Who is your Prophet?"
hese are the three fundamentals that are of crucial importance, and which are the topic of this book.
knowledge of them, awareness of them and
. This book deals with the
Lord, Allaah, and the types of worship which Allaah has
Eemaan, and Ihsaan. It also
wa ssallam) then the author
; who he was, why he was sent,
usses the necessity of believing in the
Tawheed: rejection of
in Allaah.
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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- Importance of this Book

Right from the time of the author, scholars have placed great importance upon this book. The author himself
used to encourage his students to memorize this book because of its importance. From that time until this
time, the scholars have placed importance upon this book and upon memorizing it. From these later ages,
Shaykh `Abdul-`Azeez ibn Baaz (rahimahullaah) used to emphasize this book and used to mention that this is
the first book that students should memorize from the books of the scholars. This is due to its importance
and small size. Shaykh ibn al-`Uthaymeen (rahimahullaah), Shaykh Muhammad `Amaan al-Jamee' (rahimahullaah)
and the rest of the scholars placed importance upon this book and stressed its importance.








* * *





































Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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_=| --=-

The Introduction to the Explanation

,,-| -| = ,.,

In the Name of Allaah the Extremely Merciful, the Bestower of Mercy. . .

,, .~' -., _, , _ , ., ' ._ = -

All praise is for Allaah, the Lord of the whole of creation and may Allaah extol and grant salaat (peace) and
salaam (security) to our Prophet Muhammad (sallallaahu `alayhi wa sallam) and to all of his true followers and
companions.

To proceed:

, ,,' _

,.. ,- _ , ,

,_ , = . ., ,,
,, = _.

So before us is this treatise - the treatise The Three Fundamental Principles - and it is a tremendous treatise which
is brief, supported by evidences from the Book of Allaah and the Sunnah of His Messenger (sallallaahu `alayhi
wa sallam).

.,,, .,.-' .,,, . ., ., ,, , ,.' ,,= .' , ,
,,= ,=- ,,-, _.- _ .,,, : -, , .,.' _ .,,,, , .,,, ,
, .
This small treatise is about a tremendous fundamental matter from the fundamentals of Islaam, and it is al-
`Aqeedah (creed and belief). The scholars give importance to these brief works (small in size, but large in
body), authoring them and exerting themselves to shorten and refine them, then they would encourage their
students to memorize so that they should remain fundamental assets for them, and a store of provision for
them which they could derive benefit from, and bring benefit to others by means of them.

, -', , , ,,, ', , .= ., = . .,.-' .,
, __,, .,.', .

And beginning with these shorter works is the foundation for the students of knowledge, so the student of
knowledge should begin by learning little by little, taking from the initial points of knowledge and its
fundamentals, and then proceed in stages through it.
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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..,=' ,,~ .,.-' , . , , , __, .,.-' ,, , . ..,=' ,, .' s .
, , ,

So these brief works are the path leading onto longer works. It is not possible for the longer works to be
understood except after the brief works have been understood; and then the person has proceeded on from
them in stages. Therefore, in this regard, they (the people of knowledge) have said about the meaning of his
saying, He the Most High:

{ {z yx wv uts rq z ., -

But rather be rabbaaniyyoon (wise scholars who cultivate the people) by teaching them the
Book and by studying it. [3:79]

~, ,,' .,,,, . _ , ,., .,,, , , ,,, . ,, . ' .,
', ,.' ' .,. .. ,~ . , . ' , , ,=, :

The 'Rabbaaniyyoon' are those who begin with the small matters of knowledge before the greater ones. They
cultivate themselves and their students, beginning with the smaller matters and moving onto the larger ones.
This is something natural because all things begin from their roots and foundations and then grow bigger
and larger after that.
1


,.. ', ,, . . _ .- ., ., , . ' ,- , _ ,-,, '
, __,, = .,, -., _,-. ,,= _ , ,,

As for the person who pounces upon knowledge from the top, then this person will just tire himself out and
will not attain anything. Whereas the one who begins with usool (fundamentals) and proceeds in stages, then
this is the person, who, by the Permission of Allaah, will be proceeding in the correct way and with sound
direction.


He the Most High said:

{  ~}
z , -


1
This is the approach of the scholars with themselves and with others - they begin with smaller books and smaller fundamental
matters of knowledge and then build from there. Likewise, this is what we see in natural affairs as well. To reach growth, something
begins on its roots and grows larger, larger and stronger from that initial beginning.
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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They ask you [O Muhammad (sallallaahu `alayhi wa ssallam) about the ahilah (the crescent
moons), say: 'They are signs to mark periods of time for mankind, and for the Hajj. And
righteousness is not that you enter the houses from their backs, but rather righteousness is
the quality of the person who has taqwaa (who fears and is dutiful to Allaah). And enter
houses through their proper doors.' [2:189]


= . .,, - ,., , - , , . ', ' . . ,' ..,
,,' , .,,, ,', .', . ,,, ,', .' ,,,-,, . ,,, ,,

Those people asked about the crescent moons: "Why does the crescent moon begin as something small and
then grows larger until it becomes full, then it gets smaller until it is again a crescent?" So Allaah rebukes
them, and directed them towards asking about that which will benefit them, and that they should come to the
houses of knowledge from their (correct) doors.
2


. , .,-- ,', .' , . , , . , . , ,., ,-', , '
, . , , ,,

As for asking about the crescent moon, its conditions, its smallness and its largeness, then this has no benefit
in it for them.
3
Rather, benefit is that they ask about what they are in need of, and that is awareness of the
benefits of the crescent, therefore He said:

{ z , -

Say: they are signs to mark periods of time for mankind [2:189]

, .,,, .,, ,- = .' , . , , ,, : , . -., .', . .

So he explained their benefits; and it is that Allaah makes them signs marking periods of time for mankind by
means of which they can become aware of acts of worship, dealings and time-spans and other than that.

,,,-,,, : , , . . . ,- ,, ,,- ,, . . , ,_'
,, .,-- . _ ,,. ', , _,,~ . , .,,' ,, . ,', .' , ,, ,-- ., .
, -- ,


2
The scholars bring this aayah as a proof in this matter about the approach that should be given to knowledge. It is not restricted to
what is apparent from the aayah - it also refers to knowledge. The Shaykh said: "They should come to houses of knowledge (meaning
the places where knowledge is to be found) from its correct doors."
3
Meaning: there is no benefit in asking why it begins in this or that manner. Rather, it will benefit you to be aware of the knowledge
that lies in the crescent moons.
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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So he directed them to the benefits of the crescent moons, and he did not respond to their question about the
reality of the crescent moons. This is because there was no benefit for them in that, and so that he should
direct them towards what is benefiting for them to ask about, and it is the doors to knowledge and not the
back-doors of knowledge and the superfluous unnecessary matters they have no need of. And if they do have
some need of them, then it is only a slight need.







* * *
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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--=- .||

The Author's Introduction


, --_ = ,., = -| ,,-| , \ ,

He (may Allaah have mercy upon him) said: In the Name of Allaah, the Extremely Merciful, the Bestower of
Mercy.
(1)



, , ., . , , = ~_ ', = - , , ., ,' _, , ,., .-.'
, _, ' ,, = ~, ,,-, ' .

(1)
He began (may Allaah have mercy on him) this treatise with the Basmalah,
4
following the example of the
Book of Allaah, the Mighty and Majestic, since the first thing you see in the mus.haf (printed copy of the
Qur`aan) and before every soorah
5
is: "bismillaahir-Rahmaanir-Raheem" (In the Name of Allaah, the Extremely
Merciful, the Bestower of Mercy).

. ,, , , . , .,' . ., = - , , _ . :, , = _.
, , . ,, ,' _ ,- ., .,. .,,, , _. _=' ,,,
, ', , . ' ,, = ~, ,,-, ' .

So therefore, it is used to begin letters, books, and works, following the example of the Book of Allaah the
Mighty and Majestic. Likewise, the Prophet (sallallaahu `alayhi wa sallam) used to write it at the start of his
letters when he wrote to the governors, the chiefs and to those who were in the different regions of the earth,
calling to them to Islaam. He would begin his letter with: "bismillaahir-Rahmaanir-Raheem."

., , , , = _. _, ,-' , . ' ,, = ~, ,,-, ' , _ .' . '
,, = ~, ,,-, ' ,, , , , = _. .' ., , ' .
,, ' ', , . ' ,, = ~, ,,-, '

He (sallallaahu `alayhi wa sallam) used to begin his talks and speech with: "bismillaahir-Rahmaanir-Raheem," which
shows that beginning with "bismillaahir-Rahmaanir-Raheem" is the Sunnah of the Messenger (sallallaahu `alayhi wa

4
Al-Basmalah is a phrase which means the saying of bismillaahir-Rahmaanir-Raheem. So they refer to it as a title by calling it
al-Basmalah.
5
except one, namely Soorah at-Tawbah
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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sallam), just as Sulaymaan (`alayhi ssalaam) when he wrote to Bilqees, the Queen of Saba`, he began his letter
with "bismillaahir-Rahmaanir-Raheem":

{  ~ } |{ zy xw v u t s rq p o n m
z -

She said: O chiefs! A noble letter has been delivered to me. It is from Sulaymaan, and it
reads: "In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy." Do not be
haughty and refuse what I call you to, but rather come to me in submission. [27:29:31]

, . . ' ,, = ~, ,,-, ' ,' ,' , ., ,' , , . , _ .

So it is befitting to begin with, "bismillaahir-Rahmaanir-Raheem," in every important affair and in every work of
importance and value, and in every letter.

_, , . .,., , , ,,_, . ' ,, = ~, ,,-, ' .., ,, ,, ..,
., = - , , s_, ., : .' ,, ,,_, , ,, ,, ,, ,, . ,
.- ' ,, = ~, ,,-, ' , , ,_ .

Therefore, those people who do not begin their works and their letters with "bismillaahir-Rahmaanir-Raheem,"
those people have left the Prophetic Sunnah (sallallaahu `alayhi wa sallam) and left following the example of the
Book of Allaah, the Mighty and Majestic. Perhaps because of that, these books and letters of theirs do not
contain blessings and benefit since they are deprived of "bismillaahir-Rahmaanir-Raheem." So therefore, they are
deprived of benefit.

' ,, ' ,, = ~, ,,-, ' s ,, . , . ,, .,,, . ,' .,, ,,
. , ' .

Why did they abandon "bismillaahir-Rahmaanir-Raheem"? They abandoned it because it is a Sunnah, and they flee
away from the Sunnah, or they blindly follow those people who flee away from the Sunnah. So, it is befitting
that attention is given to the like of this.

' ,, = ~, ,,-, ' . ,, = .
The meaning of "bismillaahir-Rahmaanir-Raheem" is seeking aid through the Name of Allaah.

Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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, ,, = _- _,,, ,-s . ,, ' ,, = ~, ,,-, . ,' ,' ,, =
~, ,,-, ,, , =, - , ,

His saying: "bismillaah," this is a preposition and a word which is governed by the preposition, connected to
something which is left unmentioned, whose meaning is taken to be: "I seek aid through the Name of Allaah,
the Extremely Merciful, the Bestower of Mercy," or "I begin with the name of Allaah, the Extremely
Merciful, the Bestower of Mercy," seeking blessings by means of it and seeking the aid of Allaah the Mighty
and Majestic.

, _= ,,= ., ,, . ., , =, ,,, ,, , - , .

So therefore, it is a tremendous preface for speech, books and letters. So a person seeks the aid of Allaah in
its beginning and seeks blessings by means of His Name, He the Perfect and Most High.











* * *
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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-|=| _|v
.| _,_v _| ,= _= =-|

,-|

The First Treatise:

The Four Matters which are Contained in Soorah Al-`Asr

Knowledge
,- c-_ = , ,

Know! May Allaah have mercy on you
(2)



, , , , . _,.,', , , .' ,. ,, :, ,' .,,
, _ ,' _,.,' _ ', ,, , .

(2)
His saying: "Know!" is a word which indicates giving important to the topic. So, when he said: "Know!"
then its meaning is that the matter which he is going to put before you is an important matter. So this word,
"Know!" indicates the importance of the topic which he is beginning it with.

, , ,' , . ' , . ,, , _ . _ , , _, ,' _,. .
_ ~ _,

And the meaning of, "Know!" is a command from 'knowledge,' meaning: 'Learn!' And knowledge means: to
comprehend something as it actually is, or to perceive something in accordance with how it actually is

_, . _ - , , _, ,' _,. . _ - _, ,, ,- ,, . , .

And to comprehend something in a manner which is contrary to how it actually is in reality, or to perceive
something contrary to the reality of it is al-jahil (ignorance) and it is opposite of knowledge.

, :~_ = . .= , . _, ,, = , .', ,,~,, = . .', , ,,, ~_
- , , , .= ,' ,', . , ' ', , .,= ., _. - ,,, : ,
. ,, _ .

His saying: "may Allaah have mercy upon you" is a supplication for the seeker of knowledge. So, the Shaykh
makes supplication for the student of knowledge, that Allaah has Rahmah (mercy) upon him and that He, the
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
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Perfect and Most High, should place His mercy upon them. So, this shows the kindness of the teacher
towards the student and that he should begin with good and fine speech, and with righteous supplication, so
that this has an effect upon him and so that he turns attentively to his teacher.

' ', ,' , , .' ., ,, . .-, _ ,' _, ,, =
. _, ,', ,,', _,,, ,' .= s ~- ., ., , , ., _'
, .
If the teacher begins with stern words, and with speech which is not appropriate, then this is will alienate (i.e.
will cause the student to flee). So what is obligatory upon the teacher and upon whoever calls to Allaah, and
commands the good and forbids the evil, is to be kind and gentle with those he addresses by making
supplication for him, complimenting him, and speaking with mild speech, because this is more likely to bring
about acceptance.

' ' ,,', , .=- ,- = -
As for the obstinate opponent and the person who proudly refuses, then there is a different way of address
this person. Allaah the Perfect said:

{ QP ONML K JIH G F ED C B A S R
\ [ Z Y XWVU T z ., .

And do not debate with the People of the Book, except in a manner which is best, except
those of them who transgress, and say: We truly believe in what was sent down to us and
sent down to you; our Lord whom we worship and your Lord is One, and we are Muslims in
submission to Him. [29:46]

, ,~ ' . ,, ,,,, .., . .,~- _, -' , .,~- s ,,,, .

So those who transgressed from the People of the Book, and knowingly and obstinately refused the truth and
rejected it with pride, those people are not addressed in the manner which is finest. Rather, they are addressed
with that which will deter them. He the Most High says:

{ HGFE DC B A LKJI NM z

O Prophet! Strive hard against the disbelievers and the hypocrites, and be stern with them,
their final abode is the Hell-Fire, - and what an evil destination. [9:73]

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.,' . .,- _, . s, .,- --, , ,, ,,, , = _ , , ,, .
, ,,,

The hypocrites are not fought against with weapons, rather Jihaad is waged against them with proof, speech,
and by refuting them with sternness as a deterrent for them, and in order to deter the rest of the people from
them. And He the Most High says with regard to them:

{ qp o n m lk z .

And admonish them with a saying which will have an effect upon them. [4:63]

.., , .=- - . , ' ,,, ., .,,,, - , .,,,, . , ..,, .,~- s
,, ,,
There is a specific manner of addressing those people because there are a people who deliberately, obstinately
and proudly reject. They do not want the truth, rather they want to misguide the people. So those people are
addressed with that which befits them.

' .= _' , .~- ,, ~,, .=, . ,,, - ,,,, , , .

As for the student who seeks guidance, then he should be spoken to with gentleness, mercy and kindness,
because he desires the truth, and he desires knowledge and benefit.

, , :~_ = . : ~,, . , :~_ = :, ., , ,, , ,-., . .-
~_ = . , . , , ,- -_, _. _-,, , . . = .

His saying: "Know! May Allaah have mercy upon you," is a supplication for you for mercy. For if Allaah truly
has Mercy upon you, then through that, you will be blissful in this life and in the Hereafter. If you enter
within the Mercy of Allaah - and this is a supplication from a great scholar and a righteous man, so it is to be
hoped that it will be accepted, if Allaah wishes.











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Test your Knowledge
6


He - may Allaah have mercy upon him
78
said:

In the Name of Allaah, ar-Rahmaan, ar-Raheem
9



6
The following series of questions and answers including the additional benefits (whether in the footnotes and
otherwise) have been produced and compiled by our brother Aboo `Abdirrahmaan Nasser ibn Najam, jazaahullaahu
khayral jazaa`.

7
And he was the Imaam Muhammad ibn `Abdil-Wahhaab ibn Sulaymaan ibn `Alee ibn Muhammad ibn Ahmad ibn
Raashid ibn Burayd ibn Muhammad ibn Musharraf ibn `Umar ibn Wahb ibn Tameem.

He was born in the town of `Uyaynah in the year 1115 AH in a house of knowledge and nobility and religion. His father
was a great scholar and his grandfather Sulaymaan was the scholar of Najd in his time

The condition of the Muslims in Najd and in most of the Islaamic world was (such that) it had been overcome by the
appearance of innovations and polytheistic practices and superstitions and ignorance of the true reality of the correct
religion (of Islaam).

So Najd was filled with graves and trees and stones which were worshipped besides Allaah, and they would seek to draw
close to them with various types of devotional acts (of worship).

And in this dark and oppressive environment, there emerged the da`wah (call) of the Shaykh (rahimahullaah) and he raised
his voice with it (he called out openly with it) repudiating these polytheistic practices and innovations, calling the people
to the Tawheed with which Allaah sent the Messenger (sallallaahu `alayhi wa sallam). So he encountered harms from the
people which the callers to Allaah like him (too) had encountered; and those whom Allaah had given success in
accepting the Truth followed him (the Imaam).

Extracted from: The Biography of Shaykh ul-Islaam Muhammad ibn `Abdul-Wahhaab mentioned at the beginning of
Sharh Thalaathat il Usool of Shaykh Muhammad `Amaan al-Jaamee (rahimahullaah)

8
Shaykh Zayd al-Madkhalee (hafidhahullaah) mentions in his explanation of Thalaathat il Usool;

This book, entitled Thalaathat il Usool, is from the best books with regards to `Aqeedah for the student of knowledge,
(both) the beginner and the one more advanced in knowledge being in equal need of it. What is meant by that is that
none of the students of knowledge rather none of the Muslims who have reached the age where the Islaamic duties
have become binding upon them - can do without the explanation of the Islaamic `Aqeedah and the clarification of that
which opposes it (the correct `Aqeedah) which is contained in it (this book).

And it is deserving of being memorized and having its meaning understood. And it also - for the teachers and those
giving tarbiyyah (the correct Islaamic nurturing) especially in issues of belief deserves to be the starting point in
knowledge of the `Aqeedah of Islaam before any other book which is started with.

Then (after this book should come) "al-Qawaa`id ul-`Arba`a" (the Four Principles) and "Kashf ush-Shubuhaat" and "Kitaab
ut-Tawheed."

Then after that "al-`Aqeedah al-Waasitiyyah," then "al-Hamaawiyyah" then "at-Tadmuriyyah," then "at Tahaawiyyah;" and in
this way, the books of the Sunnah after that..

9
This phrase bismillaahir-Rahmaanir-Raheem is known in Arabic as the basmalah.
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Q1. The Imaam Muhammad ibn `Abdul-Wahhaab (rahimahullaah) is following which example in
beginning with the statement bismillaahir-Rahmaanir-Raheem:

a) The example of the Qur`aan
b) The example of the Sunnah of the Messenger (sallallaahu `alayhi wa sallam)
c) The example of the angels
d) The example of the people of Paradise

Q2. Beginning with the basmalah was the example of which prophet from earlier times:

a) Sulaymaan
b) Moosaa
c) Ibraaheem
d) Aadam

`alayhimu ssalaatu was salaam


Q3. This previous prophet was writing to whom when he used the phrase bismillaahr-Rahmaanir-
Raheem:

a) Daawood
b) The people of Loot
c) Fir`awn (Pharaoh)
d) Bilqees


Q4. The people who do not begin those things which they have authored with bismillaah
bismillaahr-Rahmaanir-Raheem have done what:

a) Left the Prophetic Sunnah
b) Abandoned the example of the Book of Allaah
c) Committed a major sin
d) Committed an act of apostasy


Q5. The consequences of not beginning that which a person has authored with bismillaahr-
Rahmaanir-Raheem may be:

a) Entering the Hellfire
b) Those writings being deprived of blessing
c) Those writings be deprived of benefit
d) Being punished in the Grave


Q6. The reason why a person might leave off beginning his writings with bismillaahr-Rahmaanir-
Raheem is because:

a) He has an aversion to the Sunnah
b) He is a mushrik (person of shirk)
c) He has complete tawakkul (reliance) upon Allaah
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d) He blindly follows someone else who has an aversion to the Sunnah

Q7. A person, when he begins with bismillaahr-Rahmaanir-Raheem, intends what?

a) I testify that there is none worthy of worship except Allaah, the Most Merciful, the Bestower of Mercy
b) In the Name of Allaah, the Most Merciful, the Bestower of Mercy I live and I die
c) I seek the aid of Allaah, the Most Merciful, the Bestower of Mercy
d) I begin with the name of Allaah, the Most Merciful, the Bestower of Mercy seeking blessing by doing so



Box 2
Know - may Allaah have mercy upon you


Q1. When the Imaam says: "Know!":

a) He does so because he is assuming that the reader is ignorant of his own religion
b) He does so because he is assuming that the reader will not pay attention unless he is given a command like
this
c) He does so because he wishes to draw attention to the importance of the topic he is about to discuss
d) This word is a command, with meaning of learn!


Q2. Al-`ilm (knowledge) is:

a) To perceive something in accordance to how that thing actually is
b) Memorizing many facts
c) To conceive of something in accordance to how it is
d) The opposite of al-jahl (ignorance)


Q3. When the Imaam says, "May Allaah have mercy upon you:"

a) He does so to remind the readers that death is close to all of us
b) He fears that the readers are people of sin, in great need of Allaahs Mercy
c) He is making a du`aa (supplication) for the readers
d) He does so out of fear that the readers will curse him if he does not say this


Q4. When the Imaam begins with a good word such as, "May Allaah have mercy upon you:"

a) The student will be influenced by these good manners in a positive way
b) That it will bring the student close to his teacher
c) That it will prevent the student from being driven away from his teacher, such as would occur if the Imaam
began with a harsh word instead
d) That the student will blindly follow a teacher who begins his lesson in such a nice manner


Q5. The scholar and the person who is calling to Allaah and enjoining the good and forbidding the
evil should:
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a) Call the people in a kind and friendly manner
b) Turn a blind eye to the sins of the people
c) Use gentle speech
d) Constantly emphasize Allaahs Punishment and Wrath and Anger


Q6. When the scholars and callers are dealing with the hypocrites and people who stubbornly reject
the Truth when it comes to them:

a) Then it is legislated to use sternness against them
b) That one of the intentions is: to cause the rest of the people to have aversion to these hypocrites and
disbelievers
c) That gentle words are used with them and gifts are given to them
d) That they ask the Muslim rulers to wage war on these hypocrites and disbelievers


Q7. those people who stubbornly refuse to accept the Truth when it is presented to them:

a) Should be given money and gifts until they accept the Truth
b) Wish to misguide the rest of the people
c) Should be dealt with in the same manner as those who are unaware of the Truth
d) Will definitely go to the Hellfire




























SCROLL DOWN FOR ANSWERS AND ADDITIONAL BENEFITS
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SCROLL DOWN ONLY AFTER YOU
HAVE ANSWERED THE MULTIPLE
CHOICE








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ITS FOR YOUR OWN BENEFIT!











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BISMILLAAH!













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He - may Allaah have mercy upon him
1011
said:

In the Name of Allaah, ar-Rahmaan, ar-Raheem
12


Q1. The Imaam Muhammad ibn `Abdul-Wahhaab (rahimahullaah) is following which example in
beginning with the statement bismillaahir-Rahmaanir-Raheem:

a) The example of the Qur`aan
13



10
And he was the Imaam Muhammad ibn `Abdil-Wahhaab ibn Sulaymaan ibn `Alee ibn Muhammad ibn Ahmad ibn
Raashid ibn Burayd ibn Muhammad ibn Musharraf ibn `Umar ibn Wahb ibn Tameem.

He was born in the town of `Uyaynah in the year 1115 AH in a house of knowledge and nobility and religion. His father
was a great scholar and his grandfather Sulaymaan was the scholar of Najd in his time

The condition of the Muslims in Najd and in most of the Islaamic world was (such that) it had been overcome by the
appearance of innovations and polytheistic practices and superstitions and ignorance of the true reality of the correct
religion (of Islaam).

So Najd was filled with graves and trees and stones which were worshipped besides Allaah, and they would seek to draw
close to them with various types of devotional acts (of worship).

And in this dark and oppressive environment, there emerged the da`wah (call) of the Shaykh (rahimahullaah) and he raised
his voice with it (he called out openly with it) repudiating these polytheistic practices and innovations, calling the people
to the Tawheed with which Allaah sent the Messenger (sallallaahu `alayhi wa sallam). So he encountered harms from the
people which the callers to Allaah like him (too) had encountered; and those whom Allaah had given success in
accepting the Truth followed him (the Imaam).

Extracted from: The Biography of Shaykh ul-Islaam Muhammad ibn `Abdul-Wahhaab mentioned at the beginning of
Sharh Thalaathat il Usool of Shaykh Muhammad `Amaan al-Jaamee (rahimahullaah)

11
Shaykh Zayd al-Madkhalee (hafidhahullaah) mentions in his explanation of Thalaathat il Usool;

This book, entitled Thalaathat il Usool, is from the best books with regards to `Aqeedah for the student of knowledge,
(both) the beginner and the one more advanced in knowledge being in equal need of it. What is meant by that is that
none of the students of knowledge rather none of the Muslims who have reached the age where the Islaamic duties
have become binding upon them - can do without the explanation of the Islaamic `Aqeedah and the clarification of that
which opposes it (the correct `Aqeedah) which is contained in it (this book).

And it is deserving of being memorized and having its meaning understood. And it also - for the teachers and those
giving tarbiyyah (the correct Islaamic nurturing) especially in issues of belief deserves to be the starting point in
knowledge of the `Aqeedah of Islaam before any other book which is started with.

Then (after this book should come) "al-Qawaa`id ul-`Arba`a" (the Four Principles) and "Kashf ush-Shubuhaat" and "Kitaab
ut-Tawheed."

Then after that "al-`Aqeedah al-Waasitiyyah," then "al-Hamaawiyyah" then "at-Tadmuriyyah," then "at Tahaawiyyah;" and in
this way, the books of the Sunnah after that..

12
This phrase bismillaahir-Rahmaanir-Raheem is known in Arabic as the basmalah.
Sharh ul-Usool ith-Thalaathah by Shaykh Saalih al-Fawzaan
www.Istijabah.com
Page | 22
b) The example of the Sunnah of the Messenger (sallallaahu `alayhi wa sallam)
14

c) The example of the angels
d) The example of the people of Paradise

Q2. Beginning with the basmalah was the example of which prophet from earlier times:

a) Sulaymaan
b) Moosaa
c) Ibraaheem
d) Aadam

`alayhimu ssalaatu was salaam


Q3. This previous prophet was writing to whom when he used the phrase bismillaahr-Rahmaanir-
Raheem:

a) Daawood
b) The people of Loot
c) Fir`awn (Pharaoh)
d) Bilqees
15



Q4. The people who do not begin those things which they have authored with bismillaah
bismillaahr-Rahmaanir-Raheem have done what:

a) Left the Prophetic Sunnah
b) Abandoned the example of the Book of Allaah
c) Committed a major sin
d) Committed an act of apostasy


Q5. The consequences of not beginning that which a person has authored with bismillaahr-
Rahmaanir-Raheem may be:

a) Entering the Hellfire
b) Those writings being deprived of blessing

13
Shaykh al-Fawzaan comments in his Sharh: He began (may Allaah have mercy on him) this treatise with the Basmalah,
13

following the example of the Book of Allaah, the Mighty and Majestic, since the first thing you see in the mus.haf (printed
copy of the Qur`aan) and before every soorah
13
is: "bismillaahir-Rahmaanir-Raheem" (In the Name of Allaah, the Extremely
Merciful, the Bestower of Mercy).

14
Shaykh al-Fawzaan: The Prophet (sallallaahu `alayhi wa sallam) used to write it at the start of his letters when he wrote to
the governors, the chiefs and to those who were in the different regions of the earth, calling to them to Islaam. He
would begin his letter with: "bismillaahir-Rahmaanir-Raheem."

15
She said: O chiefs! A noble letter has been delivered to me. It is from Sulaymaan, and it reads: "In the Name
of Allaah, the Extremely Merciful, the Bestower of Mercy." Do not be haughty and refuse what I call you to,
but rather come to me in submission. [27:29:31]

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c) Those writings be deprived of benefit
d) Being punished in the Grave


Q6. The reason why a person might leave off beginning his writings with bismillaahr-Rahmaanir-
Raheem is because:

a) He has an aversion to the Sunnah
b) He is a mushrik (person of shirk)
c) He has complete tawakkul (reliance) upon Allaah
d) He blindly follows someone else who has an aversion to the Sunnah

Q7. A person, when he begins with bismillaahr-Rahmaanir-Raheem, intends what?
16


a) I testify that there is none worthy of worship except Allaah, the Most Merciful, the Bestower of Mercy
b) In the Name of Allaah, the Most Merciful, the Bestower of Mercy I live and I die
c) I seek the aid of Allaah, the Most Merciful, the Bestower of Mercy
d) I begin with the name of Allaah, the Most Merciful, the Bestower of Mercy seeking blessing by
doing so
17















16
Shaykh Zayd al-Madkhalee (hafidhahullaah) commented in his Sharh:

bismillaahir-Rahmaanir-Raheem, meaning: I begin this action of mine and my writing, seeking blessing in the Name of the
Deity who alone is deserving of the right to be worshipped, to the exclusion of everything other than Him, the One who
is described with the Attributes of Perfection and Majesty and from them is the Attribute of Rahmah (Mercy) in the
general sense and the Attribute of Mercy in the specific sense. The Attribute of Mercy in a general sense is that which is
indicated by His statement, He the Most High:

ar-Rahmaan.

And the Attribute of Mercy specific to the believers is that which is indicated by His statement, He the Most High:

ar-Raheem..

17
Shaykh al-Fawzaan: So therefore, it is a tremendous preface for speech, books and letters. So a person seeks the aid of
Allaah in its beginning and seeks blessings by means of His Name, He the Perfect and Most High.

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Box 2
Know - may Allaah have mercy upon you




Q1. When the Imaam says: "Know!":

a) He does so because he is assuming that the reader is ignorant of his own religion
b) He does so because he is assuming that the reader will not pay attention unless he is given a command like
this
c) He does so because he wishes to draw attention to the importance of the topic he is about to
discuss
18

d) This word is a command, with meaning of "Learn!"


Q2. Al-`ilm (knowledge) is:

a) To perceive something in accordance to how that thing actually is
19

b) Memorizing many facts
c) To conceive of something in accordance to how it is
d) The opposite of al-jahl (ignorance)
20



Q3. When the Imaam says, "May Allaah have mercy upon you:"
21


a) He does so to remind the readers that death is close to all of us
b) He fears that the readers are people of sin, in great need of Allaahs Mercy
c) He is making a du`aa (supplication) for the readers
d) He does so out of fear that the readers will curse him if he does not say this


Q4. When the Imaam begins with a good word such as, "May Allaah have mercy upon you:"
22


18
Shaykh al-Fawzaan: So, when he said: "Know!" then its meaning is that the matter which he is going to put before you
is an important matter. So this word, "Know!" indicates the importance of the topic which he is beginning it with.


19
Shaykh al-Fawzaan: And knowledge means: to comprehend something as it actually is, or to perceive something in
accordance with how it actually is.

20
Shaykh al-Fawzaan: And to comprehend something in a manner which is contrary to how it actually is in reality, or to
perceive something contrary to the reality of it is al-jahil (ignorance) and it is opposite of knowledge.

21
Shaykh Zayd al-Madkhalee (hafidhahullaah) in his explanation, p3:

Then he (the author) follows the tanbeeh (notification contained in the word "Know!") with a supplication for every reader
and for every listener. And (this) is the one of the manners of the scholars, those who give importance to the great affair
of Islaam and of the Muslims and who love goodness for the person who seeks goodness, when he (the author) says:
"May Allaah have mercy upon you."

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a) The student will be influenced by these good manners in a positive way
b) That it will bring the student close to his teacher
c) That it will prevent the student from being driven away from his teacher, such as would occur if
the Imaam began with a harsh word instead
d) That the student will blindly follow a teacher who begins his lesson in such a nice manner


Q5. The scholar and the person who is calling to Allaah and enjoining the good and forbidding the
evil should:
23


a) Call the people in a kind and friendly manner
b) Turn a blind eye to the sins of the people
c) Use gentle speech
d) Constantly emphasize Allaahs Punishment and Wrath and Anger


Q6. When the scholars and callers are dealing with the hypocrites and people who stubbornly reject
the Truth when it comes to them:

a) Then it is legislated to use sternness against them
24


22
Shaykh Saalih ibn `Abdil-`Azeez Aali Shaykh (hafidhahullaah) mention in his explanation of Thalaathat Usool about the
statement "Know! May Allaah have mercy upon you!"

And contained in this is talattuf (kindness), and it contains a notification that this knowledge is built upon kindness and
upon mercy to the students because it is a supplication for mercy for him.

The Messenger (sallallaahu `alayhi wa sallam) said:

<<ar-Rahmaan (the Most Merciful) has mercy upon those who are merciful; have mercy upon those who are
upon the Earth, the One who is above the Heaven will have mercy upon you.>>

The scholars said that the cause for this is that this knowledge is built upon mercy, and its result in this worldly life is
mercy and its end outcome in the Hereafter is mercy. Therefore the Shaykh (rahimahullaah) drew attention to this in a
kind and concise manner when he said:

Know! May Allah have mercy upon you

(this being) a supplication for mercy upon the student.

23
Shaykh al-Fawzaan: So what is obligatory upon the teacher and upon whoever calls to Allaah, and commands the good
and forbids the evil, is to be kind and gentle with those he addresses by making supplication for him, complimenting
him, and speaking with mild speech, because this is more likely to bring about acceptance.

24
As for the obstinate opponent and the person who proudly refuses, then there is a different way of address this
person. Allaah the Perfect said:

And do not debate with the People of the Book, except in a manner which is best, except those of
them who transgress, and say: We truly believe in what was sent down to us and sent down to you; our
Lord whom we worship and your Lord is One, and we are Muslims in submission to Him. [29:46]
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b) That one of the intentions is: to cause the rest of the people to have aversion to these hypocrites
and disbelievers
c) That gentle words are used with them and gifts are given to them
d) That they ask the Muslim rulers to wage war on these hypocrites and disbelievers


Q7. Those people who stubbornly refuse to accept the Truth when it is presented to them:

a) Should be given money and gifts until they accept the Truth
b) Wish to misguide the rest of the people
25

c) Should be dealt with in the same manner as those who are unaware of the Truth
d) Will definitely go to the Hellfire








So those who transgressed from the People of the Book, and knowingly and obstinately refused the truth and rejected it
with pride, those people are not addressed in the manner which is finest. Rather, they are addressed with that which will
deter them. He the Most High says:

O Prophet! Strive hard against the disbelievers and the hypocrites, and be stern with them, their final
abode is the Hell-Fire, - and what an evil destination. [9:73]

25
Shaykh al-Fawzaan:

And admonish them with a saying which will have an effect upon them. [4:63]

There is a specific manner of addressing those people because there are a people who deliberately, obstinately and
proudly reject. They do not want the truth, rather they want to misguide the people. So those people are addressed with
that which befits them.