All praise is due to Allaah alone, and may He extol and send perfect peace and security on the final Prophet and upon his family and his Companions. To proceed:
So I came across this valuable concise creed, which our brother the great scholar, the noble shaikh Muhammad ibn Saalih al-‘Uthaymeen compiled. I listened to all of it and found that it comprises an explanation of the creed of Ahl-us-Sunnah wal-Jamaa’ah in the topic of the Oneness of Allaah and His Names and Attributes, and in the topics of belief in the Angels, the Books, the Messenger, the Last Day and in Pre-decree, its good and its bad.
And he has excelled in gathering these beneficial topics together, and he has mentioned what every student of knowledge and every Muslim needs to know regarding their belief in Allaah, His Angels, His Books, His Messengers, in the Last Day and in Pre-decree, its good and its bad. And he has included numerous beneficial points which you may not find in many of the books and treatises on ‘aqeedah. So may Allaah reward him with good, and may He increase him in knowledge and guidance, and may He bring about benefit through this book and all of his writings. And may He make us and him, and all of our brothers rightly guided guides and callers to Allaah upon clear knowledge. Indeed He is All-Hearing and Near.
Dictated by the one who is poor and in need of Allaah the Most High – ‘Abdul-‘Aziz ibn ‘Abdullaah ibn Baaz, may Allaah forgive him. And may Allaah extol and send perfect peace and security on our Messenger Muhammad and his family and his Companions.
And I did not create the Jinn and Mankind, except so that they should worship Me (Alone). [51:56]
Kitaab-ut-Tawheed is the book, full of evidences from the Qur’aam and Sunnah, which comprehensively explains how we can purify our tawheed and worship Allaah alone free of any form of shirk (associating partners with Allaah). Compiled by Shaikh-ul-Islaam Muhammad ibn ‘Abdil-Wahhaab rahimahullaah.
Audio lessons are by Abu Talhah rahimahullaah, based on a number of explanations of the book. (Uploaded with permission).
Lesson 23: At-Tawakkul (Trust and Reliance),Ar-Raghbah (Fervent Desire), Ar-Rahbah (Dread), Al-Khushoo‘ (Reverence and Humility), Al-Khashyah (Fear and Awe), Al-Inaabah (Turning Repentantly and Obediently) and the Proof for Each (And the proof for at-Tawakkul (trust and reliance) is His saying, He the Most High…)
Lesson 24: Al-Isti‘aanah (Appealing for Aid and Assistance), Al-Isti‘aadhah (Seeking Refuge) and the Proof for Each (And the proof for Al-Isti‘aanah (appealing for aid and assistance) is His saying, He the Most High…)
Lesson 25: Al-Istighaathah (Seeking Rescue and Deliverence) and its Proof; Adh-Dhabh (Sacrificing or Slaughtering), its Types and its Proof; An-Nadhr (Vows) and their Proof;
The Second Fundamental Principle: Knowledge of the Religion of Islaam; The Definition of the Religion
(And the Proof for al-Istighaathah (seeking rescue and deliverence…)
With regards to the description of ‘Eesaa ‘alaihissalaam being described as “His Word which He conveyed to Maryam” the Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
Allaah applied the (term) “Word” to him because he ‘alaihissalaam was created by means of a word. So the hadeeth is not taken upon its apparent (literal) meaning, since ‘Eesaa ‘alaihissalaam was not a word because he used to eat and drink and pass urine and open his bowels. And all the (usual) human situations would occur to him.
Allaah, the Most High, states:
Indeed the example of ‘Eesaa with Allaah is just as the example of Aadam. He (Allaah) created him from dust then He said to him, “Be!” and he was. Soorah aale ‘Imraan (3) aayah 59
And ‘Eesaa ‘alaihissalaam was not the Word of Allaah because the Speech of Allaah is an Attribute existing with Him and not separate and distinct from Him.
As for ‘Eesaa, then he was a being separate and distinct from Allaah subhaanahu ; he would come and go and eat food and drink.
(Al qawl ul mufeed (1/73) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)
 Hadeeth reported by Al Bukhaaree (4453) and Muslim (28)
With regards to using the name “Muhammad” when referring to the Messenger of Allaah sall Allaahu ‘alaihi wa sallam, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
And his (ibn Mas’ood radi Allaahu ‘anhu) statement:
Whoever wishes to look at the wasiyyah (emphasised command) of Muhammad sall Allaahu ‘alaiyhi wa sallam….
Meaning: the Messenger of Allaah Muhammad ibn ‘Abdillaah al Haashimee al Qarashee sall Allaahu ‘alaihi wa sallam.
And this expression from ibn Mas’ood shows the permissibility of the like of it, such as for example: “Muhammad, the Messenger of Allaah sall Allaahu ‘alaihi wa sallam said….”
and: “The wasiyyah of Muhammad sall Allaahu ‘alaihi wa sallam….”
And this does not contradict His statement, He the Most High:
<<Do not make the du’aa (calling) of the Messenger amongst yourselves like your calling one of another…>> Soorah an Noor (24) aayah 63
– because the du’aa of the Messenger here means munaadah (calling out to him). So do not say when calling out, “O Muhammad!” Rather say, “O Messenger of Allaah!”
As for informing (about something) then it is more encompassing than the issue of seeking (something from a person), so it is permissible for you to say, “I am a follower of Muhammad sall Allaahu ‘alaihi wa sallam,” or “O Allaah, send salaat upon Muhammad” or the like of that.
(Al qawl ul mufeed (1/44) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)
<<And your (in the singular form) Lord has decreed that you (in the plural form) worship none except Him alone…>> Soorah al Israa (17) aayah 23
And He did not say, that you (singular) worship none.
And the like of this in the Qur’aan is His statement, He the Most High: <<O Prophet, when you (in the plural form) divorce the women…>> Soorah at Talaaq (65) aayah 1
Therefore the first address is to the Messenger sall Allaahu ‘alaihi wa sallam and the second is general (to the people). So what is the benefit behind this changing of the manner (of addressing)?
1) To draw attention, because getting the attention of the person being addressed is something desired by the one speaking. And this occurs here by changing the manner (of addressing).
2) That the Prophet sall Allaahu ‘alaihi wa sallam was the leader of his nation. And the address directed to him was directed to all of his nation.
3) An indication that whatever the Messenger sall Allaahu ‘alaihi wa sallam is addressed with, then it is for him and for his nation – except for something where there is a proof that it is specifically for him.
4) And in this aayah in particular, there is an sign that the Prophet sall Allaahu ‘alaihi wa sallam was one who was under the control of the Lord, and not (himself) a Lord and Nurturer – a servant, and not one who is to be worshipped. So he comes under His statement:
<<…that you (in the plural form) worship..>>
And sufficient for him in nobility is that he be a servant of Allaah, the Mighty and Majestic.
(Al qawl ul mufeed (1/32 to 33) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah. Translated by Nasser ibn Najam)
With regards to the person’s eemaan decreasing, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
Then know that the decrease in eemaan is of two types:
The first: the decrease which a person can do nothing about, such as the decrease in the deen of a woman through leaving off the prayer during the days of her menstrual period.
So for certain she has no choice in this. Rather if she wished to offer her prayer (during this time) so that her eemaan would not decrease, it would be said to her:
This is certainly something forbidden for you, and if you were to pray it would surely make your eemaan more deficient!
Therefore this is a deficiency which the person can do nothing about and is not to be blamed for because they have no choice in this matter, without exception.
And for example that a person dies whilst being young. So his eemaan is deficient relative to one whose life is prolonged because for the one whose life is prolonged, his eemaan increases and his actions increase. So he can do nothing about this decrease, so without exception, he is not to be blamed for it.
The second: a decrease through the choice of the person. And this is divided into two types:
If the basis of it is committing a sin or leaving off an obligation, then he is to be blamed for it and he commits a sin through it.
And if his decrease is through leaving off a voluntary act which is not obligatory then he is not to be blamed for it with a blame by which he is deemed to have committed a sin, even though it is upon a person to strive upon righteous action.
(Quoted in Mu’jam at Ta’reefaat p79 to 80, translated by Nasser ibn Najam)