In this book the author explains the dangerous concept of shirk through four simple principles. The sin of shirk – or associating partners with Allah – is the most reprehensible act that a person can do. It is for this reason that this sin is the one sin that Allah has promised He will never forgive. Unfortunately many Muslims who are unaware of the reality of shirk fall into it out of ignorance. This short treatise is an ideal work for the Muslim in order to understand the essence of shirk, and thus essential reading for the one who wishes to avoid falling into the greatest trap of shaytan. The explanation of the work of Muhammad ibn Abdul Wahhab has been taken from the works of Ibn Jibrin, Salih Al al-Sheikh, and other major scholars.Pages: 60

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This book, which is a detailed explanation of one of Muhammad ibn Abd al-Wahhab’s most important works, deals with explaining and refuting the evidences that were used by certain Muslim groups of his time to justify acts of shirk. It is entitled ‘Kashf al-Shubuhat’, which literally means ‘The Clearing of Doubts”. The author intended in this work to expose the falsity and speciousness of these arguments by proving that the pagans whom the Prophet fought utilised the exact same arguments and fell prey to the same reasoning as these modern day practitioners of shirk did. Some useful sections have been added to this work by Abu Ammaar in order to maximise the benefit of this work.Pages: 209

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Before you dear reader, are three beautiful treatises that clarify the Creed of the Golden Generations of Islam, referred to as the "Salaf". During these times of confusion, there is nowhere better to take your Creed from than the Salaf. That is why Imam Malik says: Nothing will rectify the latter part of this Ummah; except that which rectified the first part."

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Ibn Taymiyyah said about al-Imām Ahmad, “He was the virtuous imam, and thecomplete leader with hom Allah clarified the truth, rejected falsehoods, clarifiedthe correct methodology, and repudiated the innovations of innovators,theheresies of heretics, and the doubts of the doubtful.” [Bayān Talbīs al-Jahmiyyab（3/312)] Al-Subkī said,“He was the virtuous imām and the leader of a way of thought.Hewas patient during the midst of his inquisition. He was the teacher and exemplarof Ahl al-Sunnah.” [ȚTabaqāt al-Shāfiiyyah al-Kubrā(2/27)]Al-Shäfi'ī said of him,“Ahmad is an imām in eight characteristics: He is an imāmin hadīth, an imām in jurisprudence, an imām in language, an imām in Qur'ān,an imam in poverty, an imām in asceticism, an imām in abstinence, and an imamin Sunnah.”［Tabaqāt al-Hanābilah of Ibn Abī Yalā (I/s)] Al-Ustādh Ad-ham al-Junaydī stated,“Ibn Badrān was skilled in all rational,literary,and mathematical sciences. He was encyclopedic in his knowledge of lawand grammar. He was truly an authority. He was a virtuous sbaykb,forsaking thevanities of this world, austere in his dress, home, and life.”［Alam al-Adab wal-Fan(I/224-225)]Al-Shaykh Muhammad Bahjat al-Bayțār said, “He had high aspirations and manyefforts in reviving the religious and scholarly awakening in the Levant.Heresembled the scholars of the Salafin that he taught in private, preached in public,authored books, and forsook the vanities of the worldly life. ” [In the introductionof Munadamat al-Atlal]

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Nawāb Ṣiddīq Ḥasan Khan relays, “He was the judge of the congregation, the shaykh of al-Islam, the muhaqqiq, the ʿallāmah, the imām, the sulṭān of the ʿulamā, the imām of the world, the seal of the ḥuffāẓ (i.e. major ḥadīth scholars) without dispute, the proof for debaters, the supreme in isnād and the foremost within the domain of al-ijtihād. […] He did not see one similar to himself, and those who saw him did not see his likeness in knowledge and piety, and in standing for the truth with strength of character and preciseness of tongue. […] He gained proficiency within all the rational and textual sciences. This was to the point that he reached the apex of human understanding, his power of examination was acceded to by both friend and foe, his excellence in the sciences of ijtihād was acknowledged, and [he became] the one to clarify the matters of subtlety within the religion. […] From his works is Nayl al-Awṭār Sharḥ Muntaqā al-Akhbār of Ibn Taymiyyah, in four volumes. The eye of time has not been adorned with its likeness in examination, nor has the entirety of time granted its similitude in attention to the smallest of detail.” [Summarised extracts from his biography in al-Tāj al-Mukallal (443-449)]

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Creed is the basis of religion. It is the substance of the first pillar of Islam, the testimony that there is no [deity worthy of worship except] Allah and Muhammad (peace and blessings be upon him) is the Messenger of Allah. Therefore much focus has to be given to it. It has to be learned, and so does that which infringes it, so that man becomes discerning and upon the correct belief. Because if someone’s faith is based on a correct foundation, it is valued and accepted by Allah; but if it is based on shaky and precarious beliefs, or on incorrect beliefs, then it is not correct and has no foundation. This is why the scholars gave such precedence to creed and why they never slackened in teaching it during their lessons and on special occasions. And the later generations related it from the earlier ones. As time passed, the sects and disagreements appeared, and Islam was accepted by those in whose hearts the creed was not firmly grounded, or by those who entered into the religion whilst having deviant ideas, and some new Muslims did not refer to the Quran and Sunnah for matters of creed, instead referring to theories and methodologies that the people of error founded on their own accord. The rise of these occurrences created the need for the Muslim imams to teach and revise the correct creed as well as write it and narrate it from the learned ones of the Ummah. Therefore, they wrote literature on creed and were very much concerned with it. This literature became a reference point for the Muslims who would come later, right until the coming of the Hour. Among these imams who wrote about the creed of the Salaf was al-Imam Abu Ja’far Ahmad ibn Muhammad al-Tahawi, who was a scholar from the third century in Egypt. He wrote this creed according to the views of Ahl al-Sunnah in general, which includes al-Imam Abu Hanifah al-Nu’man in Thabit al-Koofi – who was the earliest of the four imams and met the Tabi’un and related from them – as well as his two disciples: Abu Yüsuf and Muhammad al-Shaybani and the imams of the Hanafi school of jurisprudence. .

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This is a monumental commentary on the Kitab At-Tawheed by the late shaikh Muhammad al-Uthaymeen. Singling out ALLAH The Mighty and Sublime in his Ruboobiyyah (lordship), Uloohiyyah (regarding worship) and His Asmaa Wa-sifaat (names and Attributes) forms the mainstay of the subject of Tawheed. Kitaab at-Tawheed by Shaykh al-Islam, Muhammed bin Abdul-Wahhab bin Sulaymaan At Tameemee, covers the various broader aspects of Tawheed, What it means? The stipulation from the Quran and Authentic Sunnah in-order for an individuals Tawheed to be sound.The matters that absolutely contradict a person’s Tawheed rendering it null and void.The things that only affect its strength causing it to be weak and feeble. In his usual, clear, investigative, analytic approach the eminent scholar, Shaykh Muhammed bin Saalih Al-Uthaymeen explained Kitaab at-Tawheed. The title of the Arabic explanation by the shaykh is Al Qawl Al Mufeed Alaa Kitaab at-Tawheed. Kitab at Tawheed written by Shaykh Muhammad ibn Abdul Wahab. It is an excellent and comprehensive book. It illuminates to the reader the light of tawheed the Oneness of ALLAH tawheed, the very foundation of this deen, the single most important concept and the purpose behind our creation. In a Hadith collected in both Sahih al Bukhari and Sahih Musim Abu Hurairah said "I have loved the people of the tribe of Banu Tamim, ever since I heard three things the Messenger of ALLAH - صلی الله علیهِ وآله وسلم - said about them. I heard him saying: "these people (of the tribe of Banu Tamim) would stand firm against the Dajjaal (Anti Christ)." When the Saddaqat (Donations for Charity in Islam) from that tribe came, the Messenger of ALLAH -peace be upon him- said: "these are the Saddaqat (charitable gifts) of our folk." A'ishah had a slave girl from that tribe, and the Prophet said to A'ishah, "Manumit her as she is a descendant of Ismaa'eel, peace be upon him

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Shaykh al Islam Ibn Taymiyyah (rahimahullah) documented the creed of the Ahl as-Sunnah Wal-Jamaah in response to the creed of the judges among the scholars of Wasit. Qaadee Radiyud-Deen al-Waasitiy (rahimahullah) had asked the shaykh to write a concise piece, which will help guide his household and other dependents upon the right path in the face of widespread invocations and its people at the time.

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Part 3 of 3 - Al Wala Wal Bara is one of the key foundations of Islam, to love and hate for the sake of Allah and the alliance and enmity offered to Muslims and non-muslims according to the Quran and Sunnah.  Sheikh Muhammad Saeed Al-Qahtani details the limits and details of this important principle in this extensive dissertation .

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This islamic book was originally submitted in the form of a thesis for Master’s Degree to the Department of ‘Aqeedah of Umm al-Qorah University in Makkah, Saudi Arabia. It is impossible to provide a literal translation in English of the words al-wala’ wa’ l-bara’, but the meaning of this Arabic term indicates, on the one hand, drawing near to what is pleasing to Allah and his Messenger and, on the other hand, withdrawing from what is displeasing to Allah and His Messenger, may Allah and His Messenger, may Allah bless him and grant him peace.

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Part 1 of 3 - Al Wala Wal Bara is one of the key foundations of Islam, to love and hate for the sake of Allah and the alliance and enmity offered to Muslims and non-muslims according to the Quran and Sunnah.  Sheikh Muhammad Saeed Al-Qahtani details the limits and details of this important principle in this extensive dissertation.

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Al Wala Wal Bara is one of the key foundations of Islam, to love and hate for the sake of Allah and the alliance and enmity offered to Muslims and non-muslims according to the Quran and Sunnah.  Sheikh Muhammad Saeed Al-Qahtani details the limits and details of this important principle in this extensive dissertation.

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