WARNING AND ADVICE TO THOSE WHO JUST BEGAN TO LEARN TAWHID

[Fahm'us Salaf]

بسم الله الرحمن الرحيم
Warning and Advice to Those Who Just Began to Learn Tawhid

With the Idhn (permit) and help of Allah Ta’ala, we would like to share our concerns, in proportion our Ilm (sacred knowledge); regarding what those who just started to learn the Tawhid should or should not do. Since we get many questions regarding what one should start to read when s/he just started to learn Tawhid. For this reason, out of the Adab (manner) of Ilm we would like to give advice to those who asked us questions concerning the matter, starting from ourselves, and finally to everyone from several books and our own experiences.

Initially, the Niyyah (intention) which is a condition for the acceptance of Amal (deed) is also a condition for Tawhid and Iman (faith), which is the first and foremost Amal. In Dhaahir (outwardly) the individual fulfills and actualizes Tawhid and performs Baraa (keep far distant) from both Shirk and the Ahl’ush Shirk (People of Shirk) however, if he does this without the reason to attain the Ridha (pleasure) of Allah Ta’ala with Ikhlaas (sincerity) then he is a Munafiq (hypocrite). As stated in the Hadith:

إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ
"(The reward of) the Amaal (pl. Amal; deeds) depends upon the Niyyah." (Bukhari, Hadith no: 1)

Whereas, among the severe illnesses if not verily the most severe illness of the people in our era, is the lack of Ikhlaas. The lack of Ikhlass -which is Nifaaq (hypocrisy)- on those who tend to seem inclined towards Tawhid in Dhaahir is caught by the eyes. Today, the most trendy reason  people accept the Aqidah (creed) of Tawhid, furthermore accept any Aqidah, can be listed as follows: Taqlid (imitating) a partner, imitating friends, imitating relatives or for materialistic gains and spiritual benefits and for advantages such as; having opportunities of social activities, the desire of being famous or attaining leadership, being in a state of depression, the desire of spiritual satisfaction, being adventurous, worldly gains etc. Unfortunately, one or more of these reasons in some cases take place instead of accepting the Aqidah of Tawhid for the sake of Allah Ta’ala. This is not the state of the minority rather; it is the state of the majority of the people of our era.

On the other hand, the real Muwahhid will assimilate himself to the Din (religion), while believing that the sole religion in the presence of Allah Ta’ala, that one will be saved with, is the Hanif (by nature upright with inclining to truth; distant from Shirk and its people) Din; the Hanifiyyah (pure worship and monotheism) of Ibrahim (alayhi salam) which is Tawhid (Monotheism). Therefore, the Muwahhid assimilate into the Din of Tawhid namely the Islam in order to attain the pleasure of Allah Ta’ala and be saved from the Ghadab (anger) of Allah Ta’ala.

The Munafiq would not know the reason for his choice of the Aqidah of Tawhid among many Din and Madhhahib (pl. Madhhab; schools of thought) and falter due to confusion in the state of Shakk (uncertainty) and Shubhah (doubt). As stated in the Sahih (sound) Hadith, when the deceased is buried two angels, one of them called al-Munkar, and the other an-Nakir, come to him. They say, “What did you used to say about this man (i.e. the Prophet)?” The Munafiq would say:

لاَ أَدْرِي، كُنْتُ أَقُولُ مَا يَقُولُ النَّاسُ
"I do not know, but I used to say what the people used to say!”
(Bukhari, Hadith no: 1338; Tirmidhi, Hadith no: 1071; an-Nasai, Hadith no: 2051)

Because of the state they are in, they will be punished in the grave first and then in the Akhirah (Hereafter). We seek refuge to Allah from the bad ending. In most cases, the lack of Ikhlaas is the reason for those who attribute themselves to Tawhid, accepting a Baatil (invalid, falsehood) Aqidah deeming it to be the Aqidah of Tawhid. Since a devout, sincere person would not assimilate to any view before researching and verifying it.

The first thing those who just began to learn and persevere to learn Tawhid should do is, to be a devout and sincere person and attain the Ilm solely for the sake of Allah Ta’ala. If he ever attains the Ilm not for the sake of Allah but due to purposes of; Jadal (arguing), being victories in a debate, gaining fame and leadership, rivaling with others, then know that he will not benefit from the Ilm neither in the Dunya (worldly life) nor in the Akhirah. Besides, he will be harmed because of it. As it was narrated, Rasulullah (sallallahu alayhi wa sallam) stated:

مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَغَى بِهِ وَجْهُ اللَّهِ عَزَّ وَجَلَّ لاَ يَتَعَلَّمُهُ إِلاَّ لِيُصِيبَ بِهِ عَرَضًا مِنَ الدُّنْيَا لَمْ يَجِدْ عَرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ
“If anyone acquires knowledge that should be sought seeking the Wajh (Face) of Allah, but he acquires it only to get some worldly advantage, he will not experience the Arf (i.e. the fragrance), of Jannah (Paradise).” (Abu Dawud, Hadith no: 3664)

This Hadith was narrated from Abu Hurayrah (radiyallahu anh). Ibnu Ma’jah, also narrated its different versions and witnesses, Hadith no: 222; Ahmad, Musnad, 2/338 and Darimi.

It was narrated by Ibnu Umar (radiyallahu anhuma) that the Nabi (sallallahu alayhi wa sallam) said:

مَنْ تَعَلَّمَ عِلْمًا لِغَيْرِ اللَّهِ أَوْ أَرَادَ بِهِ غَيْرَ اللَّهِ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
"Whoever learns knowledge for other than (the sake of) Allah, or intends by it other than Allah, then let him take his seat in the Fire." (Tirmidhi, Hadith no: 2655)

In addition, it was narrated that Rasulullah (sallallahu alayhi wa sallam) said:

مَنْ طَلَبَ الْعِلْمَ لِيُجَارِيَ بِهِ الْعُلَمَاءَ أَوْ لِيُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ أَدْخَلَهُ اللَّهُ النَّارَ
"Whoever seeks knowledge to contend with the scholars, or to use it to argue with the fools, and to have people's faces turn towards him, then he shall be admitted to the Naar (Fire i.e. Hell-fire)." (Tirmidhi, Hadith no: 2654)

Tirmidhi narrated this Hadith from Ka’b bin Malik (radiyallahu anh). It was also narrated from Ibnu Umar (radiyallahu anhuma) by Ibnu Ma’jah (Hadith no: 262), from Jabir bin Abdullah (radiyallahu anh) by Ibnu Ma’jah (Hadith no: 263), from Hudhayfa (radiyallahu anh) by Ibnu Ma’jah (Hadith no: 270), from Abu Hurayrah (radiyallahu anh) by Ibnu Ma’jah (Hadith no: 271), from Abdullah bin Mas’ud (radiyallahu anh) by Darimi (Hadith no: 373), from Makhul by Darimi (Hadith no: 379-380).

No doubt the Niyyah (intention) of the one who learns the most honorable of Ilm (sacred knowledge) which is Tawhid, is not worldly gains but cleansing his Aqidah (creed) from Shirk. Since he would know that Shirk is not forgiven¹ its doer is threatened with punishment of never ending Hell² and a sin that causes good deeds to be invalidated.³

For this reason the first and foremost aim of a person who has a sound mind should be studying what Iman and Kufr are, with what a person becomes Muslim with and transforms from Shirk to Tawhid along with what makes a Muslim become a Kafir.

Rasulullah (salllallahu alayhi wa sallam) for thirteen years called to Tawhid in Makkah and taught his Ashaab Tawhid. Suraat (pl. Surah; chapters of the Qur’an) revealed in Makkah period (i.e. first thirteen years of the prophet hood) are filled with the matters of Tawhid and Aqidah rather the matters of Ahkaam (pl. Hukm; rulings) are seldom mentioned. The matters of Ahkaam were later in the Madinan period (i.e. last ten years of the prophet hood). Neither the Muhajir nor the Ansar were dismayed with learning the matters of Tawhid and Aqidah for the entire thirteen years and nothing else in the same period.

In the same manner, the Taalib’ul Ilm (seeker/student of the sacred knowledge) should not be sickened with learning the Ilm of Tawhid. He should never say, “I learned Tawhid so I should study some other topics.” Even if after studying Tawhid and while studying other topics, he should repeat his knowledge of Tawhid all the time. He should not abandon reviewing matters of Tawhid and the Ilm of Tawhid.

In our era, many people even before studying and gaining the Ilm of Tawhid, and before learning the terms and principles they keep themselves busy with other topics. Especially with the matters of “the timely issues” and they immediately start debating here and there without missing any time! Due to not having the proper knowledge, in general they innovate many-deviated theories and Usoul (methodology) for the sake of winning the debate.

For many people, studying and pondering upon the primary terms such as Tawhid, Shirk, Taghout, Kufr, Nifaaq, Ilah, Rabb, Din or the meaning and the necessities of “La-ilaha Illallah” with evidences becomes boring. On the other hand debating regarding the rulings of “voting in Democratic elections”, “sending kids to the schools of the state of Taghout”, “joining the armies of the state of Taghout”, “seeking the judgment of Taghout” and other the timely issues become attractive.

However, one who studied and learned the matters of Tawhid and gained the Ilm of Tawhid, learned both Tawhid and Shirk from Sahih (sound) sources with their evidences would easily solve the problematic cases and will find rulings for such matters. He would easily keep himself distant from such evil and not be easily doubted regarding such matters with the help of Allah Ta’ala. Umar bin Abd’il Aziz (rahimahullah) stated the following regarding those who open their Din to debates:

أنَّهُ مَنْ تَعَبَّدَ بِغَيْرِ عِلْمٍ، كَانَ مَا يُفْسِدُ أَكْثَرَ مِمَّا يُصْلِحُ، (...) وَمَنْ جَعَلَ دِينَهُ غَرَضًا لِلْخُصُومَاتِ، كَثُرَ تَنَقُّلُهُ
“The worshiper without Ilm (knowledge) destroys more than he builds. (...) He who allows his religion to be open to disputing will frequently change over.” (Darimi, Hadith no: 313)

After narrating it Darimi commented:

كَثُرَ تَنَقُّلُهُ، أَيْ: يَنْتَقِلُ مِنْ رَأْيٍ إِلَى رَأْيٍ
“(Statement of Umar bin Abd’il Aziz) “frequently change over” means he transmits from opinion to (another) opinion.” (Darimi, Hadith no: 314)

Another issue that is related to our topic is studying and gaining Ilm systematically, step by step, meaning starting to learn from the easiest matter and continue to learn the hardest matter. This is a principle that is not only related with the Islamic sciences but it is also a principle for gaining the worldly knowledge. As we mentioned above the Taalib’ul Ilm who has studied, learned and gained the primary terms of the Aqidah of Tawhid nevertheless is debating others regarding the timely issues, is against the Usoul. This is just like giving a physical science, chemistry, or rocket science book to the one who has just recently learned how to read.

Likewise –as we will mention later in this article- it is incorrect to give books of Shaykh’ul Islam Ibnu Taymiyyah to the one who has not studied pamphlets of Tawhid yet. No matter how smart the reader is moreover, no matter how precise o a book it is still it is incorrect. Since despite how beautiful its scene is, any building that which has not a firm base is indeed, obliged to collapse.

The other point we would like to mention regarding seeking Ilm is; learning it from Sahih sources. Especially during the study of the Ilm of Tawhid, related to the everlasting life of a person. The Taalib’ul Ilm should continue to study the Ilm of Tawhid and the Aqidah with the books of the Ulamaa (pl. Alim; scholars) who submit to the Aqidah of the Ahl’us Sunnah wa’l Jama’ah and the Manhaj of the Salaf in order to not destroy his everlasting life in the Ahirah (Hereafter).

The Taalib’ul Ilm should keep distant from Ahl’ul Kalaam (the People of Theological Rhetoric) among the Asharis and the Maturidis, he also should keep distant from Tasawwuf (Sufism) and philosophy. He should especially keep distant from books of so-called Dai (callers) of our era. The reason being; only a small number of people are not affected from the environment of evident Fitnah (trial) and people whom are distant from the Din.

The seeker of truth should not pay attention to the callers of our era; no matter what titles they have, no matter how beautiful they speak, no matter what slogan they use, no matter how crowded their circles are, no matter how long they had been imprisoned, no matter how they sacrifice their wealth and lives for their Da’wah (call). All of these are found in Baatil (invalid, falsehood) man-made ideologies. This is not the scale of Haqq (truth).

None other than the books of the scholars of past who were upon the Aqidah of the Salaf should be read. Books of deviators should only be read and examined by those who have a high level of Ilm for comparison purposes only. Moreover, if this is not a necessity then even those who have a high level of Ilm should not read them. It is because listening and reading to the statements of Bid’ah doers and the Mulhid (deviant, religious heretic, atheist) affect their hearts and cause doubts.

One of the greatest principles of gaining Ilm is learning it from those who are competent. With this regard, among the Tabi’in, Muhammad bin Sirin (rahimahullah) said:

إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ
“Indeed this knowledge is faith, so carefully consider from whom you take your faith.”
(Muslim, Muqaddimah, Hadith no: 26);

لَمْ يَكُونُوا يَسْأَلُونَ عَنِ الإِسْنَادِ، فَلَمَّا وَقَعَتِ الْفِتْنَةُ قَالُوا سَمُّوا لَنَا رِجَالَكُمْ فَيُنْظَرُ إِلَى أَهْلِ السُّنَّةِ فَيُؤْخَذُ حَدِيثُهُمْ وَيُنْظَرُ إِلَى أَهْلِ الْبِدَعِ فَلاَ يُؤْخَذُ حَدِيثُهُمْ
“They would not ask about the chains of narration, and when the Fitnah (trial) occurred, they said: Name for us your men!. So Ahl’us Sunnah (the People of Sunnah) would be regarded, and their Hadith were then taken, and Ahl’ul Bi’dah (the People of Innovation) would be regarded, and their Hadith were not taken.” (Muslim, Muqaddimah, Hadith no: 27)

Imam Malik (rahimahullah) said, “This particular knowledge is a matter of religion. Be careful in choosing whom you take from. I have met seventy people who often quoted Rasulullah (sallalalhu alayhi wa sallam)'s statements accurately near these pillars. You could trust any one of them with the Bayt’ul Mal (state treasury) and you would be sure that he would discharge his trust most meticulously. But I did not take anything from them because they were not of the scholarly type of Ilm of Hadith.” (Ibnu Abd’il Barr, al-Intika, 46; Qadi Iyadh, Tartib’ul Madarik, 1/123)

Truly, Ilm reached us from Rasulullah (sallallahu alayhi wa sallam) to today in a manner of “mouth to mouth” meaning Shaykh teaches to the Taalib’ul Ilm. However today because we are left with out scholars, many people are forced to learn Ilm from the books. As a principle, Ilm would not have been learned from the books since there is much harm in learning Ilm from the books.

The Books we will mention later in this article should be studied knee to knee under a competent Shaykh. Even though there are many scholars in every era, in our era they are very less in number. For this reason, those who had to learn from the books due to the lack of scholars should continue their study in this manner while being aware of its dangers and outcome until they reach a Rabbani Alim.⁴

They must be very careful in their study. Especially those who are in the beginning of their study and unable to differentiate Haqq from Baatil so far due to not having sufficient Ilm. They should not read every book without differentiating between Kafir-Muslim, Sunni-Mubtadi (Bid’ah doer), and Alim-Jaahil (ignorant) while stating, “No matter where it comes from, Haqq will be accepted” and similar statements. They should not be fooled by such ideas. If it was correct then our Salaf would not have stated: “Be careful in choosing whom to learn from.”

Many things could be mentioned regarding the matter “which Usoul should be followed while seeking Ilm” but we sufficed with what we had stated above. We are going to mention the books we advise people to read in various Islamic sciences according to importance. We will divide each Islamic science into two or three levels; beginner, intermediary and advance. The Taalib’ul Ilm who is beginner level should read all advised books during beginner level and they should not jump to other levels before completing the beginner level. Next we will list what books should be read in what level Inshallah.

Footnotes:

^1- Allah Ta’ala states:

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْماً عَظِيماً
“Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin most heinous indeed.” (an-Nisa 4/48);

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيداً
“Allah forgiveth not (the sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, hath strayed far, far away (from the right).” (an-Nisa 4/116)

^2- Allah Ta’ala states:

لَقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُواْ اللّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَن يُشْرِكْ بِاللّهِ فَقَدْ حَرَّمَ اللّهُ عَلَيهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ
“Certainly they disbelieve who say: Allah is Isa (Christ) the son of Maryam (Mary). But said Isa: O Children of Isra’il! Worship Allah, my Lord and your Lord. Whoever joins other gods with Allah, Allah will forbid him the Jannah (Garden i.e. Paradise), and the Fire (Hellfire) will be his abode. There will for the wrong-doers be no one to help.” (al-Ma’idah 5/72)

^3- Allah Ta’ala states:

وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ
“But it has already been revealed to thee, as it was to those before thee: If thou wert to join (gods with Allah), truly fruitless will be thy work (in life), and thou wilt surely be among the Losers.” (az-Zumar 39/65)

^4- al-Alim ar-Rabbani (the Rabbani Scholar) as it is said; he is the scholar who raises people in small knowledge i.e. easy concepts before big knowledge i.e. intricate or confusing matters.

[Fahm'us Salaf]

First Phase: Tactics and Books Regarding Tawhid and Shirk

No doubt the first thing the one who just started to learn Tawhid should do is; unifying Allah Ta’ala in His Names, Sifaat (pl. Sifat; attributes), acts which are peculiar to Him Ta’ala and learning Tawhid, which is unifying Allah Ta’ala in Ibadaah (worship) and its opposite Shirk as well. It is because the one who does not know; how to unify Allah Ta’ala, how to keep himself distant from Shirk, how to reject the Taghout can not be a Muwahhid and a Muslim.

For this reason, the books that were written especially regarding Tawhid al-Uluhiyyah, meaning unifying Allah in Ibadaah, in which most people failed to actualize its necessities, should be carefully read and pondered upon and if it is possible for him he should memorize it both in Arabic and English or at least one.

After studying Tawhid both with evidences of the Aql (reasoning) and Naql (transmission) then he can move on to other subjects. This is the base since Tawhid is the base of bases, the fundament of the fundamentals.

Beginner Level

For the beginner level, we advise pamphlets regarding Tawhid, by Shaykh’ul Islam Muhammad bin Abd’il Wahhab (rahimahullah). The most important pamphlets among the pamphlets of Shaykh’ul Islam Muhammad bin Abd’il Wahhab (rahimahullah) which he explained the Aqidah of Tawhid in brief are as follows:

* "Risalat’ul Mufidat’ul Muhimmat’ul Jalilah (Beneficial, Important and Precious Booklet)" explains the terms Tawhid, Shirk, Kufr and Nifaaq.

* "Ma’na’t Taghout wa Ruus Anwaihi (The Meaning of Taghout and its Various Types)" contains the description of Taghout and its types.

* "al-Usuol’us Thalatha/ Thalathat’ul Usuol (Three Fundamental Principles)" contains the answers of the questions that will be asked in the grave questioning; Rabb, Din and the Prophet.

* "al-Qawaid’ul Arbaa (Four Principles)" mentions the very four principles which determine the difference between the Mu’minin and the Mushrikin.

* "Asl’u Din’il Islam (Base of the Religion Islam)" contains a list of ten types of people who oppose to it.

* "Nawaqidh’ul Islam (Nullifiers of Islam)" lists the most common nullifiers of Islam.

* "Shurut La-ilaha Illallah (Conditions of La-ilaha Illallah)" due to its importance we add another Risalah from the grandson of Shakyh Muhammad, Abd'ur Rahman bin Hasan (rahimahullah) which explains the conditions of La-ilaha Illallah and their explanations.

Due to the simplicity and comprehensible language used by the Muallif (author) and also due to the profound Ilm (knowledge) contained in it; these texts should be read, even memorized by both the lay people such as women, children, the youth, those who are new to Islam, and by the students of knowledge and literate people who want to learn Islam and act upon it.

After completing, the study of above mentioned pamphlets then the following pamphlets and books should be studied: “Kashf’ush Shubuhaat (Removal of the Doubts)”, "Masaa’il al-Jaahiliyyah (Aspects of the Days of Ignorance)", "Tafsiru Kalimat’it Tawhid (Explanation of the Kalimah of Tawhid)" by Shaykh’ul Islam Muhammad bin Abd’il Wahhab (rahimahullah). Before reading anything else, we advise to check out all "The Pamphlets of Tawhid" posted in our website since, we have translated and posted in the forum so many pamphlets that were written by Shaykh’ul Islam Muhammad bin Abd’il Wahhab (rahimahullah) and Ulamaa of Najd, all praise is due to Allah.

"Kalimat’ul Ikhlaas" by Ibnu Rajab al-Hanbali (rahimahullah) should be read in order to learn the value and the importance of the statement “La-ilaha Illallah”. Then the book “Refutation of Qasida Burda” by Abd’ur Rahman bin Hasan (rahimahullah), “Tawhid Related Issues” by Aba Butayn (rahimahullah). Other than the Ulamaa of Najd, “Tathîr'ul I'tiqâd an Adrân’ish Shirk wa’l Ilhâd” by Sanani (rahimahullah) should be read.

Regarding any obscure statement in the books that have been read, one should not pass judgment immediately; obscure statements of the Ulamaa should be taken to the apparent statements of the Ulamaa, also such statements should be referred to Tawhid, which is the base of bases and the fundamental of fundamentals.

Other than these pamphlets and the books; Ayaat (pl. Ayah; verses of the Qur’an) related with Tawhid should be carefully read and should be pondered upon. Then books of Tafsir such as Tafsir of Ibnu Kathir^** (and other eminent Tafsir books) should be read in order to have knowledge regarding those verses. Especially Suraat such as “al-An’am”, “al-A’raf”, “Yunus”, “Hud” and other Surat that have been revealed during the Makkan period. One should ponder upon the verses that deal with the falsehood of Shirk and affirmation of Tawhid.

Then one should ponder upon the Kawni Ayaat (existential miracles) in the universe that indicates the existence of Allah Ta’ala, His Ta’ala’s Oneness, His Qudrah (power). One should ponder upon the creation of the earth and the heavens, stages of man in the womb from the first day until the delivery day in order to strengthen his Aqidah and belief.

In addition, one should ponder upon the Akhirah (Hereafter) and death very often while not forgetting the fact that Allah Ta’ala will punish the doer of Shirk severely.

Intermediary Level

After gaining, the basic knowledge regarding Tawhid one should read “Kitaab’ut Tawhid” by Shakh’ul Islam Muhammad bin Abd’il Wahhab (rahimahullah)^** in order to learn the evidences and details of Tawhid. While reading “Kitab’ut Tawhid” one must read its Sharh (explanation) such as “Fath’ul Majid” of Abd'ur Rahman bin Hasan (rahimahullah)^**, “Qurrat’ul Uyun” of Abd'ur Rahman bin Hasan (rahimahullah) and “Taysir’ul Aziz’il Hamid” of Shaykh Sulayman bin Abdillah (rahimahullah).

Lastly, one should read “Madarij’us Salikin” of Ibn’ul Qayyim (rahimahullah)^** especially the opening of the book, topics related with Tawbah (repentance), Kufr, Shirk and Nifaaq.

Advanced Level

Up to here in first two levels we mostly advice the pamphlets of Shaykh’ul Islam Muhammad bin Abd’il Wahhab (rahimahullah) and the Ulamaa of Najd due to their books consisting simplicity and comprehensible language. On the other hand, the books of Shaykh’ul Islam Ibnu Taymiyyah (rahimahullah) and others among the Ulamaa of the past are comprehensive.

The one who reaches this level by having the base of Tawhid and Islamic culture in general at this point he should start reading the books of Shaykh’ul Islam Ibnu Taymiyyah (rahimahullah) and Ibn’ul Qayyim (rahimahullah). We translated and/or posted many articles of both Shaykh’ul Islam Ibnu Taymiyyah (rahimahullah) and Ibn’ul Qayyim (rahimahullah) in the forum. We will continue translating and/or posting in the forum.

Books of Shaykh’ul Islam Ibnu Taymiyyah (rahimahullah) in which he gives place to the details of Tawhid and refutations against the Ahl’ul Baatil such as “Ubudiyyah (Being a True Slave of Allah)”^**, “Tafsir’us Surat’ul Ikhlaas” and “al-Furqan bayna Awliya’ur Rahman wa Awliya’ush Shaytaan (the Friends of Allah and the Friends of Shaytaan)”^** should be read at this level.

Up to this point, we provided and advised regarding books that contain sufficient information related with Tawhid for the one to stay upon the Muwahhid Aqidah among the Ahl’ul Qiblah. As for the books that contain the Aqidah of the Ahl’us Sunnah in general, we will later mention them separately in this article Inshallah.

Footnotes:

^** The above-mentioned book is translated completely/partially to English.

[Izhâr'ud Dîn]

Second Phase: Texts Regarding the Aqîdah of the Ahl’us Sunnah

Bismillâh’ir Rahmân’ir Rahîm,

After having attained or even in conjunction with attaining the knowledge regarding the Aqîdah of Tawhîd and the Asl of Dîn which can plummet one into Kufr when left ignorant of it, the most important subject to learn is the Aqîdah of the Ahl’us Sunnah and the Manhaj of the Salaf. It is such that the one who has not learned the path the Salaf took regarding matters of Aqîdah while giving its right, and has not comprehended it, will have extreme difficulty in protecting the Asl of Dîn. Hence this is how it has occurred throughout history. As people have distanced from the Manhaj of the Salaf, they have drawn near to Kufr and eventually in the final centuries have come to enter open Kufr.

Some individuals see all matters other than Tawhîd’ul Ulûhiyyah -or in much narrower frame Tawhîd’ul Hâkimiyyah- to be insignificant. They claim the matter and arguments, regarding the Aqîdah of the Salaf we will make mention of, are a thing of the past and that there is no benefit in bringing them up. Whereas, these are the Aqâ’id of the Ahl’us Sunnah itself and only with it can an individual protect himself from the fire. Furthermore, safeguarding Tawhîd which is the Asl of Dîn is only possible through adhering to the Manhaj of the Salaf. It is most difficult for an individual who has not grasped the Methodology of the Salaf to protect the Asl of Dîn. How can an individual comprehend Tawhîd, Shirk, Îmân, and Kufr while giving their right without reckoning with the Ahl’ul Kalâm (people of philosophy/philosophers) who describe Ilah as the creator, Îmân as affirmation by the heart, and depicts Allâh as an impossible being not above nor below?

Is not the Bâtil which was sewn by the Ahl’ul Kalâm of the past one of the reasons the people of today cannot comprehend these terms? Therefore, it is not unnecessary/useless to reveal the understanding of the Ahl’ul Kalâm regarding the Dîn. This is neither dealing with the matters of disagreement nor taken in consideration as condemning the scholars of past. Rather, in order to settle the Aqîdah on the solid foundation, this may be the first thing to deal with. We want to take the matter in hand in detail.

Consequently, in order to safeguard this Tawhîd and become a member of the Fırqa’i Nâjiyah (the saved sect), the most important task for the student of knowledge who has attained Tawhîd is to learn the I’tiqâd of the Ahl’us Sunnah. Hence, this is the Aqîdah of the Messenger of Allâh Sallallâhu Alayhi wa Sallam and his Ashâb. Rasûlullâh Sallallâhu Alayhi wa Sallam has informed us that those whom do not adhere to this Aqîdah will become the people of the fire, and has said:

4596 - حدَّثنا وهبُ بنُ بقيَّة، عن خالدٍ، عن محمَّد بن عمرو، عن أبي سلمة عن أبي هريرة، قال: قال رسولُ الله - صلَّى الله عليه وسلم -: "افترقَتِ اليهودُ على إحدى أو اثنتين وسبعين فرقةً، وتفرَّقت النَّصارى على إحدى أو اثنتين وسبعين فرقةً، وتَفتَرِقُ أمَّتي على ثلاث وسبعين فرقةً"

Wahb bin Baqiyyah narrated to us from Khâlid, from Muhammad bin Amr, from Abî Salamah from Abû Hurayrah Radiyallâhu Anh that Rasûlullâh Sallallâhu Alayhi wa Sallam said,

“The Jews were split up into seventy-one or seventy-two sects; the Christians were split up into seventy one or seventy-two sects; and my Ummah will be split up into seventy-three sects.” (Abû Dâwud, Hadîth no: 4596)

At-Tirmidhî narrated it with the following addition, “All of them are in the fire except one sect.” They said, “And which is it O Rasûlullâh?” Rasûlullâh Sallallâhu Alayhi wa Sallam said, “What I am upon and my Companions.” (at-Tirmidhî, Hadîth no: 2641) Abû Îsa said this is a Mufassar Hadith, Hasan Gharîb, we do not know its like except from this view.

Thus, the importance of learning the Aqîdah of the Ahl’us Sunnah becomes established. However, we should note that just as everyone who claims that he is from the Ahl’us Sunnah is not from the Ahl’us Sunnah, every book published with the title of the Aqîdah of the Ahl’us Sunnah does not reflect the Aqîdah of the Ahl’us Sunnah. As we mentioned before, heed should be paid to books published to spread the Ash’arî, Mâturidî, Murji’î, and Qubûrî (grave worshippers) Gulâti Sûfiyyah Aqîdah. The path to this surpasses through knowing the path of Rasûlullâh and his Ashâb. Since these mentioned paths did not exist during the time of the Salaf, their Bâtil will thus be exposed. Also, as we stated before, one should stay clear from the books of the Mu’âsir (contemporaries), although some beneficial ones do exist. We will make mention of them when required Inshâllâh.

After this preface, we will present the list of the books that should be read regarding the Aqîdah of the Ahl’us Sunnah Inshâllâh. As in every Ilm (science), when studying the Aqîdah of the Ahl’us Sunnah, one should commence from what is easy and continue on to more difficult ones. When one does not comply with this and begins from the top, he will attain harm rather than benefit and may even be faced with completely losing his Aqîdah. Therefore, we list in order the texts regarding the Aqîdah of the Ahl’us Sunnah.

First (Beginner) Level: The Mubtadi meaning the student at the basic/beginner level should begin by reading concise pamphlets regarding Aqîdah.

“Usûl’us Sunnah (The Foundations of the Sunnah)” by Imâm Ahmad ibn Hanbal and especially “Sharhu Usûl’i I’tiqâd’i Ahl’is Sunnah wa’l Jamâ’ah”^** by Imâm al-Lâlâkâ’î translated in the English language that contains short Aqîdah texts by the Imâms of the Salaf such as Abu Zur’ah Ubaydullâh ar-Râzî (200-264H), Abû Hâtim Muhammad bin Idrîs ar-Râzî (195-277H), Sufyân bin Uyaynah (107-198H), Alî bin Abdillâh bin Ja’far al-Madinî (161-234H), Abû Thawr al-Kalbî (240H), al-Bukhârî (194-256H), Imâm al-Awzâ’î (157H), Sahl bin Abdullâh at-Tustarî (200-283H), Sufyân bin Sa’îd ath-Thawri (97-161H). Also, beneficial pamphlets we have and will add by either translating or revising in the section containing the Aqîdat'us Salaf'is Sâlihîn on our site could be read. Most of these are concise pamphlets that describe the Aqîdah of the Salaf densely. It is recommended that for those who are able they should memorise some of these in either Arabic if not in English or in another preferred language. Although a little lengthy Sharh’us Sunnah^** of Imâm al-Barbahârî can also be included in the concise Aqîdah texts. We will add the complete translation of this work as well Inshâllâh. Although included in the concise Aqîdah texts Lum’at’ul I’tiqâd^** by Ibnu Qudamah al Maqdisî Rahimahullâh and Aqîdat’ul Wâsitiyyah^** by Shaykh’ul Islâm Ibnu Taymiyyah, although they do include more evidences such as Âyât and Ahâdîth compared to the others. It would be beneficial especially if one memorised the Âyât and Ahâdîth mentioned in Wasitiyyah.

Second (Intermediate) Level: The individual who has read the concise texts of Aqîdah grasping it, needs to slowly learn the details regarding the matters explained in these concise texts, evidences of Aqîdah along with responses given to the opponents. In order to do this, it is recommended that one refers to the Sharh of these Aqîdah texts. Most of the Sharh done to these texts are by todays Mu’âsir, while some are verbal and some are written. The Sharh to Wâsitiyyah is available in the English language i.e. the Sharh of Khalîl Harrâs has been published. This book can be benefitted from with caution. The work we find most beneficial in this level is  “Muhadhabu Sharh’il Aqîdat’ut Tahâwîyyah (Commentary On the Creed of at-Tahâwî)” by Ibnu Abî’l Izz^**, we most definitely recommend this being read by the student of knowledge. We also find among the works of the Mu’âsir al-Hakamî’s “A’laam as-Sunnah al-Mansoorah li I’tiqaad at-Taaifah an-Naajiyah al-Mansoorah (The Propagated Signposts of the Sunnah for the Creed of the Saved and Aided Group)”^** to be a beneficial read regarding Aqîdah with questions and answers.

Third (Advanced) Level: For the student who knows the Aqîdah of the Salaf’us Sâlihîn and its evidences in general it is necessary to perfect his knowledge with more detail of the Aqîdah, the refutations to the opponents and the chapters allocated to Imân, Qadar, Tawhîd of Asmâ wa’s Sifât etc. in Aqîdah.

We recommend the first eight volumes of Majmû’ul Fatâwâ by Shaykh’ul Islâm Ibnu Taymiyyah Rahimahullâh for this level. Since it was not translated into English we only address it for those who have access in Arabic or any other language. In the pamphlets in this work which consists of eight volumes, Shaykh’ul Islâm has put forth the I’tiqâd of the Ahl’us Sunnah giving its due right, he has responded and silenced his opponents, he has verified matters, and rectified misunderstandings. For this reason, Inshâllâh we will not be mistaken when we say the fundamental source Aqîdah can be learned from is this work. Before one precedes to move on to the texts we mention below, the Aqidah section of the above mentioned must be read. Otherwise, without grasping the debates and the responses, without comprehending how matters of Aqîdah have been debated, an individual who dives into Âthâr/Riwâyât based Aqîdah books can deviate to views of Ifrâd and Tafrît, and most likely will not even understand the matters.  It is a grave mistake when the individual not cognizant of the educational method of Aqîdah or those with deviated Manhaj to direct the layman to books that are above advanced levels, which should never be accredited. Those who do have the basic necessary foundation can begin to read works classified by the scholars of Hadîth under the headings such as “Sunnah List of Authors of Kitâb'us Sunnah ”, “Îmân List of Kitâb'ul Îmân”, Tawhîd, Sharî’ah, Ibânah etc.

The Mutaqaddim Ahl’us Sunnah Ulamâ have written works with detailed evidences proving the Ahl'us Sunnah Aqidah List of Books Regarding Aqîdah, with Âyât, Ahâdîth, and the Âthâr of the Salaf under the title as Sunnah and its likes. Also narrations that contain evidences regarding the Manhaj of the Ahl’us Sunnah in various matters under the heading “Kitab’us Sunnah”^** in the Hadîth works by Abû Dâwûd and Ibnu Mâjah also translated and published in the English language.

With the permit and grace of Allâh, we have made a point regarding some works of general content. Inshâllâh in the sections to come, we will make mention of individual headings regarding topics such as al-Walâ wa’l Barâ, Takfîr, Îmân, Tawhîd of Asmâ wa’s Sifât etc.

Footnotes:

^** The above-mentioned book is translated completely/partially to English.