Table Of Content1
The Three Principles MCQ
By Nasser ibn Najam
THE THREE PRINCIPLES
by Shaykh ul Islaam Muhammad ibn Abdil Wahhaab
rahimahullaah
QUESTIONS AND ANSWERS
ON ITS EXPLANATION
BASED ON THE EXPLANATION
of Shaykh Saalih al Fawzaan hafidhahullaah
Please note that:
• This question and answer set is being serialised on SalafiTalk.net to
correspond with the weekly lessons of Aboo Talhah Daawud Burbank in
the Salafi Masjid, Birmingham, UK which are broadcast on Paltalk.
• The format is mostly multiple choice
• In the multiple choice questions, there are 4 answers to choose from for
each question. The number of correct answers varies from question to
question. There is always at least one answer that is correct, but up to all
four may be correct.
• The questions and answers are based only on what Shaykh al Fawzaan
states in his explanation.
• If the Shaykh does not mention one of the four answers, then it is not
counted as being one of the correct answers, even though it may in fact be a
true statement.
• Footnotes contain additional points of benefit from other books such as the
explanations of The Three Principles
This question and answer set was written by Abu Abdirrahmaan Nasser ibn Najam Alvi,
with acknowledgements to Abu Talhah for his advice.
2
The Three Principles MCQ
By Nasser ibn Najam
Box 1
He - may Allaah have mercy upon him1 2– said:
In the Name of Allaah, ar Rahmaan (the Extremely Merciful), ar
Raheem (the Bestower of Mercy)3
The Shaykh Saalih al Fawzaan hafidhahullaah mentions in his explanation that:
Q1. The Imaam Muhammad ibn ‘Abdil Wahhaab rahimahullaah is following which example in beginning
with the statement bismillaah ir rahmaan ir raheem:
a) The example of the Qur’aan4
1 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 sall Allaahu ‘alaihi 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).
(Taken from the biography of Shaykh ul Islaam Muhammad ibn ‘Abdil Wahhaab mentioned at the beginning of Sharh Thalaathat il
Usool of Shaykh Muhammad Amaan al Jaamee rahimahullaah)
2 Shaykh Zayd al Madkhalee hafidhahullaah mentions in his explanation of Thalaathat ul Usool ;
This book, entitled Thalaatat 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” (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..
3 This phrase bismillaah ir rahmaan ir raheem is known in Arabic as the basmalah.
4 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
This is the first thing that you see in the mus-haf (the written copy of the Qur’aan) and before every soorah from it –
bismillaah ir rahmaan ir raheem (in the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.
3
The Three Principles MCQ
By Nasser ibn Najam
b) The example of the Sunnah of the Messenger sall Allaahu ‘alaihi wa sallam 5
c) The example of the angels
d) The example of the people of Paradise
Answer: a) and b)
Q2, Beginning with the basmalah was the example of which prophet from earlier times:
a) Sulaymaan
b) Moosaa
c) Ibraaheem
d) Aadam
‘alaiyhimussalaatu was salaam
Answer: a)
Q3. This previous prophet was writing to whom when he used the phrase bismillaah ir rahmaan ir
raheem: 6
a) Daawood
b) The people of Loot
c) Fir’awn (Pharaoh)
d) Bilqees
Answer: d)
Q4. The people who do not begin those things which they have authored with bismillaah ir rahmaan ir
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
Answers: a) b)
Q5, The consequences of not beginning that which a person has authored with bismillaah ir rahmaan ir
raheem may be:
a) Entering the Hellfire
5 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
He (the Prophet sall Allaahu ‘alaihi wa sallam) used to write it (the basmalah) at the start of his letters when he wrote to
the governors and to the chiefs and to those who were in the different regions of the Earth, calling them to Islaam…
And he sall Allaahu ‘alaihi wa sallam used to begin his talks and his speech with “bismillaah ir rahmaan ir raheem”..
6 Allaah, the Most High, states:
She said: O chiefs! There has been delivered to me a noble letter.
It is from Sulaymaan and it reads:
Bismillaah ir rahmaan ir raheem.
Do not be haughty and refuse what I call you to but come to me in submission.
(Soorah an Naml (27) aayaat 29 to 31)
4
The Three Principles MCQ
By Nasser ibn Najam
b) Those writings being deprived of blessing
c) Those writings be deprived of benefit
d) Being punished in the Grave
Answers: b) c)
Q6. The reason why a person might leave off beginning his writings with bismillaah ir rahmaan ir
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
Answers: a) d)
Q7. A person ,when he begins with bismillaah ir rahmaan ir raheem, intends what? 7
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 through the Name 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 8
answer: c) and d)
7 Shaykh Zayd al Madkhalee hafidhahullaah mentions in his explanation of Thalaathat ul Usool :
.. bismillaah ir rahmaan ir 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 ar 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..
8 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
So therefore it(the basmalah) is a tremendous preface for speech and for books and for letters – so a person seeks the aid of
Allaah in their beginning and seeks blessing by means of His Name.
5
The Three Principles MCQ
By Nasser ibn Najam
Box 2
Know - may Allaah have mercy upon you –
The Shaykh Saalih al Fawzaan hafidhahullaah mentions in his explanation that:
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 9
d) this word is a command, with meaning of “learn!”
Answers: c) d)
Q2) al ‘ilm (knowledge) is:
a) To perceive something in accordance to how that thing actually is 10
b) Memorising many facts
c) To conceive of something in accordance to how it is
d) The opposite of al jahl (ignorance) 11
Answers: a) d)
Q3) when the Imaam says, “May Allaah have mercy upon you”:12
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 Allaah’s 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
9 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
When he says “know!” then its meaning is: 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 with.
10 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
Al ‘ilm (knowledge) is to comprehend something as it actually is or to perceive something in accordance with how it
actually is.
11 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
To comprehend something in a manner contrary to how it actually is in reality or to perceive something contrary to
reality of it – this is al jahl (ignorance) and it is the opposite of al ‘ilm.
12 Shaykh Zayd al Madkhalee hafidhahullaah mentions in his explanation of Thalaathat ul Usool :
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”.
6
The Three Principles MCQ
By Nasser ibn Najam
Answer: c)
Q4) when the Imaam begins with a good word such as, “May Allaah have mercy upon you”13:
a) The student will be influenced by these good manners in a positive way
b) It will bring the student turn attentively to his teacher
c) 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) The student will blindly follow a teacher who begins his lesson in such a nice manner
Answers: a), b) c)
Q5) the scholar and the person who is calling to Allaah and enjoining the good and forbidding the evil
should:
a) Call the people in a kind manner
b) Turn a blind eye to the sins of the people
c) Use gentle speech 14
d) Constantly emphasise Allaah’s Punishment and Wrath and Anger
Answers: a) c)
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 15
13 Shaykh Saalih ibn ‘Abdil ‘Azeez aale Shaykh hafidhahullaah mentions in his explanation of Thalaathat ul
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 sall Allaahu ‘alaihi 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.
14 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
So it is obligatory upon the teacher and upon the one who calls to Allaah and upon the one who commands with the good
and prohibits the evil that they be kind and gentle to the person they are addressing with supplication for them and
through complimenting them and using mild speech, because this is more likely to bring about acceptance.
15 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
As for the mu’aanid (the one who stubbornly rejects the truth) and the one who mukaabir (the one who rejects it out of
pride) then he is addressed in a different manner.
Allaah the Perfect says:
And do not debate with the People of the Book except in a way which is best – except with those of them
who transgress.
7
The Three Principles MCQ
By Nasser ibn Najam
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
Answers: a) b)
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 16
c) Should be dealt with in the same manner as those who are unaware of the Truth
d) Will definitely go to the Hellfire
Answers: b)
And say “We truly believe in what was sent down to us and in what was sent down to you. Our Lord
whom we worship and your Lord is One and we are Muslims in submission to Him.
Soorah al ‘Ankaboot (29) aayah 46
So those who transgressed from the People of the Book and who obstinately refused the Truth and rejected the Truth with
pride – then those people are not addressed “billatee hiya ahsan”(in the manner which is best) – rather they are addressed
with that which will deter them.
He the Most High said:
O Prophet! Strive hard against the kuffaar and the hypocrites and be stern with them. And their Final
Abode is the Hellfire and what an evil destination.
Soorah at Tawbah (9) aayah 73
16 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
And He the Most High said about them (the hypocrites):
And admonish them with a saying that will have an effect upon them.
Soorah an Nisaa (4) aayah 63
There is a specific manner for addressing them because they are people who reject out of stubbornness and pride and do
not want the Truth; rather they only wish to misguide the people.
8
The Three Principles MCQ
By Nasser ibn Najam
Box 3
that it yajibu (is obligatory) upon us17 to learn four matters18
The Shaykh Saalih al Fawzaan hafidhahullaah mentions in his explanation that:
Q1). The meaning of an action being waajib (obligatory) is that: 19
a) the person who does not perform this action will definitely enter the Hellfire
b) the person who does not perform this action may be punished
c) the person who performs this action will be rewarded
d) there is no difference in reward between i) doing this action and ii) not doing this action
Answers: b) c)
Q2). The meaning of an action being mustahabb (recommended) is that: 20
a) the person who does it is rewarded
b) the person who does not perform the action is not punished
c) the person who does not perform the action is punished
d) there is no difference in reward between i) doing this action and ii) not doing this action
Answers: a) b)
Q3). The meaning of an action being mubaah (permissible) is that: 21
17 Shaykh Muhammad Amaan al Jaami rahimahullaah mentions in his explanation of Thalaathat ul Usool:
The meaning of this is not “it is obligatory upon us, the students of knowledge” – no!
(Rather) it is obligatory upon us, the community of Muslims. (This is) because that which is contained in this
treatise is not from (those matters) which are obligatory upon the youth and upon the students of knowledge
only – rather it is from that which is obligatory upon every Muslim, male and female.
Shaykh ‘Abdul ‘Azeez ibn Baaz rahimahullaah mention in his explanation of Thalaathat ul Usool:
These matters must be learned by every male believer and female believer, the young and the old.
18 Shaykh al Fawzaan adds in his explanation of al Usool uth Thalaathah on the word “masaa-il”(matters):
They are called ‘masaa-il’ because it is obligatory that they be ‘yus-al ‘anhaa’ (asked about) and that attention be given to
them.
19 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
The waajib (obligatory matter) is: that which the person who does it is rewarded, and the person who leaves it is (liable to
be) punished.
20 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
The mustahabb (recommended action) is: that which the person who does it is rewarded and the person who leaves it is
not punished.
21 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
The mubaah (permissible action) is: that for which there is no reward in doing it and no punishment in leaving it.
9
The Three Principles MCQ
By Nasser ibn Najam
a) the person who performs this action is punished
b) there is no punishment for the person who does not perform this action
c) the person who leaves this action is punished
d) there is no reward in performing this action
Answers: b) d)
Q4). Knowledge is acquired through: 22
a) learning and striving and giving time to this
b) having many books in your possession
c) having care and concern in learning
d) understanding and giving this issue your full attention
Answers: a) c) and d)
22 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
Knowledge cannot be acquired except through ta’allum (learning).
And ta’allum (learning) requires (giving) care and attention and striving and time.
And it (also) requires understanding and attentiveness of the heart.
10
The Three Principles MCQ
By Nasser ibn Najam
Box 4
The first: al ‘ilm (knowledge)
The Shaykh Saalih al Fawzaan hafidhahullaah mentions in his explanation that:
Q1). The ‘ilm (knowledge) mentioned by the Imaam here:
a) Refers to knowledge of politics
b) Refers to knowledge of Allaah’s Sharee’ah 23
c) Is not obligatory for the women to gain
d) Is obligatory for the poor people as well as the rich people to gain
Answers: b) d)
Q2). Knowledge which is al waajib ul ‘aynee is:
a) Obligatory upon every single Muslim to gain24
b) Includes knowledge of how to pray the five daily prayers 25
c) Includes knowledge of detailed inheritance issues
d) Is only obligatory for some of the Muslims to gain
Answers: a) b)
Q3). When Shaykh al Fawzaan divides knowledge into two categories, he mentions about the first
category that:
23 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
And we should know also before entering into the matters (about to be discussed) that what is meant by al ‘ilm
(knowledge) which is obligatory upon the nation - whether it be (knowledge) obligatory upon every individual or
(knowledge) which is a communal obligation – is al ‘ilm ush shar’ee (the legislated knowledge) with which the Messenger
sall Allaahu ‘alaihi wa sallam came.
24 Shaykh Saalih ibn ‘Abdil ‘Azeez aale Shaykh hafidhahullaah mentions in his explanation of Thalaathat ul
Usool:
And this (refers) to ma’rifah (knowledge and awareness) of the Three Fundamental Principles:
The servant’s ma’rifah of his Lord
And the servant’s ma’rifah of his religion
And the servant’s ma’rifah of his Prophet
This is obligatory. So taqleed (blind following) does not bring benefit in the like of this (type of) knowledge; it
is obligatory that the servant gains it with its proofs.
And the people of knowledge have a well known saying:
Taqleed (blind following) does not bring benefit in issues of creed and belief.
25 Shaykh al Fawzaan comments in his explanation of al Usool uth Thalaathah:
So the five obligatory prayers which are upon the men and the women, and the congregational prayer in the mosques
which are upon the men; this is obligatory upon every individual from the Muslims that he learn about them.
Therefore he (the author) said:” it is obligatory upon us”, and he did not say ‘it is obligatory upon some of us’. He said it
is “obligatory upon us”, meaning upon us, the Muslims.
