الثانية: العمل به. الثالثة: الدعوة إليه. الرابعة: االصبر على األذى  فيه

The Second: Acting upon it, the third: calling others to it, the fourth: patience upon the harms faced by it.

دوسرا؛ عمل کرنا ساتھ اس (نافع علم) کے، تیسرا؛ اس(دین) کی طرف دعوت، چوتھا؛ صبر اس (دینِ حق) پر جب اس پر اذیت دی جائے 


Begin with the second obligation “العمل به” Meaning: “acting upon it” .

So, the second obligation is acting upon the Ilm which was the first obligation. The scholars have categorized acting upon Ilm to categories. Among them:

  • This is acting upon that which is Wajib. Such as Tawhid.
  • This is acting upon that which is Mustahabb.
  • This is acting upon that which is Makruh.
  • This is acting upon that which is Haram. Such as Shirk, Music.

Is leaving a Haram act considered a good Amal (action)? If it was left for the sake of Allah, example he stays away from the means which lead to zina. This is considered a good Amal. But if he leaves it due to inability, this is not regarded as a good Amal. So it depends on the intention.

Doing what Allah ordered and leaving what he forbade is the way of showing gratitude to him. And acting upon knowledge is a command from Allah and abandoning acting upon knowledge was forbidden from Him.

O dear reader, know that abandoning acting upon knowledge is a Hujjah against you and you will be amongst those deserving of punishment even before the idol worshipers as is known from Hadith.

This is because the objective of knowledge is to act upon it. Without action, knowledge is like a tree without fruits as the Salaf said. And for this reason, the Prophet sallallahu alayhi wasallam sought refuge from knowledge which is not acted upon. He used to seek refuge saying:

“اللهم إني أعوذ بك من علم لا ينفع”

Meaning: “O Allah, verily I seek refuge from you from knowledge which does not benefit.”

So, attain knowledge of the Shariah and act accordingly. Learn the Tawhid of Allah and implement in your lives. Learn the acts of worship, from them Jihad and implement it in your lives in these wicked days and time we live. So that you be from the strangest of strangers who were promised glad tidings from the Prophet sallallahu alayhi wasallam. Let go off partisanship to certain scholars and if you should blind follow, follow the Companions and those who followed them in goodness.

سورۃ فاتحہ میں ان لوگوں کی طرف اشارہ ہے جنھوں نے علم حاصل کیا مگر عمل نہ کیا وہ اللہ کے غضب کے حقدار ٹھرے۔  نافع  علم کا فائدہ اس پر عمل سے ہی انسان کو مل سکتا ہے


The third Wajib which the Sheikh Rahimahullah mentioned is “الدعوة إليه” which means “calling others to it” or “preaching it.” It means calling people to the knowledge and action which was mentioned before.

The question, which arises here, is whether Dawah is obligatory only on the scholars or is it obligatory on every single person?

It is obligatory on every single person according to his knowledge. So the scholar has a greater obligation in regards to Dawah than the ordinary man. But the ordinary man also has the obligation of Dawah within his limits. But this should strictly be kept within his limits. He should never ever speak of that which he has no knowledge of as it is from the greatest of forbiddances which is never allowed. Another question in this chapter is whether a person can do Dawah regarding things which he does not act upon or must he first act upon it inorder to call people to it?

There is a difference of opinion regarding this. Some of the scholars say he must not give Dawah to that which he does not act upon himself. And they base this on the statement of Allah:

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ

Meaning: “Do you order righteousness to the people and forget yourselves” (Surah Al-Baqarah: 44)

And there are Hadiths, which mention punishment for the person who gave Dawah but did not act accordingly himself.

The other scholars reply that if people were to refrain from Dawah until acting upon it themselves, they would never give Dawah because no one can perfectly obey the commandments and refrain from the forbiddances. As for the Aayaat and Ahadith which were referred to above, then these scholars say that they censure the abandoning of action by the caller but not his action of calling others and giving them Dawah. So what needs to be kept in mind is that acting upon it and calling others to it are two obligations. If one abandons acting and also Dawah, he has abandoned two obligations and is more deserving of punishment than the one who gives Dawah without acting. What the Aayaat and Ahadith mention are censuring of abandoning of actions and not a censuring of him giving Dawah according to the opinion of the second group of scholars.

سورة آل عمران : 104  تم میں سے ایک جماعت ایسی ہونی چاہئے جو بھلائی کی طرف بلائے اور نیک کاموں کا حکم کرے اور برے کاموں سے روکے، اور یہی لوگ فلاح ونجات پانے والے ہیں


Now we begin with the fourth obligation “الصبر على الأذي فيه” meaning: “patience upon the harms faced by it.”

Whoever seeks knowledge, acts by it and calls people to it, will be faced with trials and tests which he must be patient infront of. He is faced with tests in lack of wealth in seeking knowledge and tiring in acting and the harm of people when he calls others to it. The caller to Allah and His Deen stand between the people and their desires so it is natural for them to hate him and harm him.

So upon the Muslim is to remain patient upon what befalls him and his reward is with Allah without account.

هر اس بات پر صبر کیا جائے، جسمیں ازیت ہو، انسان کی خواہشات اسکے لیئے رکاوٹ کا سبب بنتی ہیں پھر وہ حق کو قبول نہیں کرتا۔ اسی طر لوگ محرمات کی پیروی کرتے ہیں اور نصیحت کو پسند نہیں کرتے۔ مو من کو چاہیئے کہ وہ حق سے غافل نہ ہو اور صبر کے ساتھ اللہ تعالٰی سے نیکی پر اجر کی توقع رکھے۔

Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha


Bilad Al Sham Media

Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah