Note 3: The First Principle-Qawaa’id ul Arba by Shaykh Mohammad bin Ramzaan Al Haajiree حفظه الله

Book :قواعد الأربع (The Four Principles).

Explained by : Shaykh Mohammad bin Ramzaan Al Haajiree حفظه الله

Notes by : Om Zakariyaa Al Baakistaaniyyah.

Note Number 3.

Reference Audio : CLICK HERE

Topic : The First Principle


Matan(TEXT) from Book :

The First Principle

القاعدة الأولى:

أن تعلم أن الكافرين الذين قاتلهم رسول الله – صلى الله عليه وسلم -، مقرون بأن الله تعالى هو الخالق الرازق المدبر، وأن ذلك لم يدخلهم في الإسلام، والدليل قوله تعالى:
﴿قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ والأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيَّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الأَمْرَ فَسَيَقُولُونَ اللّهُ فَقُلْ أَفَلاَ تَتَّقُونَ﴾

The first principle is that you know the kuffaar, whom the Messenger saws fought, used to affirm that Allaah, the Most High, was the Creator and the Disposer of all the affairs but that did not enter them into Islaam and the proof is His, the Most High’s, saying, “Say: Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs? They will say: “Allaah.” Say: “Will you not then be afraid of Allaah’s Punishment (for setting up rivals in worship with Allaah)?” [Yunus (10):31]

                  Explanation of Text

  • This principle revolves around Tawheed Ar-Ruboobiyyah- Oneness in the Lordship of Allaah عزوجل that even Kuffaar acknowledged it.
  • The Proof of this Principle is the verse mentioned by Author which is in Soorah Yunus verse 31.
  • Q 12: What are 3 Types of Tawheed?

1)Tahweed Ar-Ruboobiyyah : means Oneness of Allaah عزوجل in Lordship. It is Singling Out Allaah عزوجل with regards to His Actions.

2)Tawheed ul ‘Ebaadah : means Oneness of Allaah عزوجل in Worship. It is Singling Out Allaah عزوجل with regards to actions of Slaves.

3)Tawheed Asmaa Was Sifaat : means Oneness of Allaah عزوجل in Names and Attributes. It is Singling Out Allah عزوجل with regards to His Names and Attributes. And this means to describe Allaah عزوجل as He described Himself or how Prophet صلى الله عليه وسلم described, with no Ta’weel (meaning distortion), no Tahreef (meaning changing a word), no Ta’teel (meaning negating), no Tamtheel (likening).

Basic Principle is :  There is nothing like unto Him, and He is the All-Hearer, the All-Seer.’’ (Soorah Ash-Shu’raa verse 11)

The First Principle includes these 3 categories of Tawheed which must be included in the person’s belief.

  • Quraysh during the time of Prophet صلى الله عليه وسلم believed on Tawheed Ar-Ruboobiyyah, but this belief by itself did not benefitted them .Tawheed Ar-Ruboobiyyah is Singling out Allaah عزوجل in regards to His Actions. Those Actions are Creating, Providing, Disposing of Affairs. So, they affirmed this Tawheed Ar-Ruboobiyyah as evident from the verse mentioned in Principle One. So, if a person believes in Tahweed Ar-Ruboobiyyah, but commits Shirk in Tawheed Al-‘Ebaadah then we say , ‘’You are like Quraysh’’.
  • Principle: Tawheed Ar-Ruboobiyyah in itself alone does not benefits a person.


Research Addition to Notes about At-Tahreef, Al-Ta’teel, At-Takyeef, At-Tamtheel, At-Tashbeeh:

The below definitions are taken from Book  “Creed of Hamawiyyah”, whose Author is Shaikh ul-Islam Ibn Taymiyyah Rahimahuallah.

Chapter 3 : The Way of Ahl us-Sunnah Concerning Allah’s Attributes.


In the Language – to change or alter.
Technically here – to change the texts in wording or meaning. This is of 3 kinds.

  • Altering the words so the meaning changes: e.g. What some innovators do to the Saying of Allaah in (4):164 – changing the Dammah on the last letter of “Allaah” with a Fathah, in order to change the meaning to “Moosaa spoke to Allaah…”
  • Altering the words with no change of meaning: e.g. changing the Dammah on the last letter of “al Hamd” in (1):2, to a Fathah. This usually occurs out of ignorance.
  • Altering the Meaning: taking the meaning of the words away from their most apparent meaning without any proof. e.g. Saying Allaah’s Two Hands means “His Power” or “His Blessing”.


In the Language – to discharge and to make empty.

Technically here – to reject or deny all or some of that which is obligatory for Allaah regarding His Names and Attributes. This is of 2 types.

  • Complete Ta’teel – like the Jahmeeyah who deny the Attributes and some of them deny the Names.
  • Partial Ta’teel – like the Ash’areeyah who deny some of the Attributes.

The first of this Ummah to do this was Ja’d ibn Dirham.


To try to describe “how” an Attribute is. e.g. To say: How Allaah’s Hand is, is like this and that, or How His Descending is, is like this and that.

Takyeef differs to Tamtheel and Tashbeeh in two ways:

  1. Takyeef is to Relate How Something is, with Restriction or Not by way of resembling. While Tamtheel and Tashbeeh indicate how something is in a restricted sense, by way of a likeness or resemblance respectively.

– Takyeef is more general.
– All who do Tamtheel, are doing Takyeef. But vice versa is NOT the case.

  1. Takyeef is Particular to Allaah’s Attributes, while Tamtheel is concerned with His Decree, Description and Self.


To affirm something is alike another in every way.


To affirm a resemblance in most attributes.

Note: The terms Tamtheel and Tashbeeh are sometimes interchangeable.

Tashbeeh is of two kinds:

           1)Tashbeeh of the creation with the Creator – to affirm for the creation that which is particular to the Creator

a) Tashbeeh concerning His Rights – e.g. to say that others have the right to be worshipped alongside Allaah.
b)Tashbeeh concerning His Lordship – e.g. to say that there are other creators alongside Allaah.
c) Tashbeeh concerning His Attributes – to give others His Attributes that are particular to Him – e.g. see quoted poetry.

           2)Tashbeeh of the Creator with the creation – to affirm for Allaah, concerning His Self and Attributes which are particular to Him, the likes of attributes of the creation.

e.g. to say that Allaah’s Two Hands are like the creation’s hands. The first of this Ummah to introduce this was Hishaam ibn al-Hakam ar-Raafidee.


In shaa Allaah to be continued with Second Principle. 


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