Upon completing The Four Principles, Shaykh ʿAbdullāh al-Najmī began the explanation of An Explanation of the Six Principles by Muḥammad Ibn ʿAbd al-Wahhāb. The book covers the issues relating to having sincerity for the Religion of Allāh, , division and splitting in the Islamic community, unity upon the truth, hearing and obeying the Muslim ruler, and matters pertaining to innovations into the Religion.

Lesson 1: Introduction – In the Name of Allāh, al-Raḥmān and al-Raḥīm. From the most amazing matters and the greatest of signs which indicate the might and power of the King (al-Malik) are the Six Principles that Allāh has clearly clarified for the general Muslim, beyond what the suspicious ones may suspect.

Lesson 2: The First Principle – Making the religion sincerely and purely for Allāh alone, without any partners, and the explanation of its opposites which is associating partners with Allah, and the majority of the Qurʾān explains this foundation, from various angles such as even the most ignorant lay-man would understand.

Lesson 3: The First Principle (Part 2) – However, when there occurred to the Muslims what occurred to it, Shaytaan presented to them (false) sincerity by (forming ) the belittlement of the righteous people and the absence of fulfilment of their rights. And he made shirk to appear amongst them in the form of love of the righteous and their followers.

Lesson 4: The Second Principle – Allah has obligated unity in the religion and has prohibited splitting. Therefore, Allah has explained this clearly in a way that the common people can understand. And he forbade us to be like those who split and different amongst themselves before us and in turn were destroyed.

Lesson 5: The Second Principle (Part 2) – He mentioned that he commanded the Muslim to be united in the religion, and prohibited them from splitting. And this is clarified by what has come by way of the Sunnah of the affairs related to this. Then the matter became such that splitting in the foundation and subsidiary issues of the religion was considered knowledge and understanding of the religion, and none spoke of unity in the religion except that he was seen as a heretic or crazy.

Lesson 6: The Third Principle – Indeed, from the completion of unity of the religion is hearing and obeying the person who has authority over us, even if he is a Abyssinian slave. So Allah explained this with a clear explanation, by way of many types of explanations, both legislatively and in terms of divine decree..

Lesson 7: The Third Principle (Part 2) – However, this foundation became unknown to many of those who claim knowledge, so how could it then be acted upon?

Lesson 8: The Fourth Principle – Clarifying what is Knowledge, who are the scholars. And what is Fiqh and who are the Fuqahā. And clarifying those who resemble them but are not from them. Allah had explained this foundation is the beginning of Sūrah al-Baqarah in his statement.

 ۞يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

“O Children of Isrāʾīl! Remember My Favour which I bestowed upon you and that I preferred you to the ʿAlamīn (mankind and jinns) (of your time period, in the past).” (Q 2:47)

Lesson 9: The Fourth Principle (Part 2) – That which increases this in clarity is what has been explained by the Sunnah concerning this plentiful, clear and evident speech for the layman. Then this matter became the strangest of matters, and knowledge and fiqh were regarded to be innovations and misguidance, and the best of what was with them was truth mixed with falsehood. No one spoke of the real knowledge which Allah has obliged upon his creation and praised, except that he was seen as a heretic or crazy. As for he who rejected knowledge and authored warning against it and prohibited it, then he was regarded as a faqīh and scholar.

Lesson 10: The Fifth Principle – Allah’s explanation of the Awliyā of Allah and his sepration between them and those who try to resemble them amongst his enemies, the hyprocrites and fujjār. The verse

 ۞ قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ

“Say (O Muāammad  to mankind): “If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qurʾān and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.” (Q 3:31)

is sufficient for this matter. Likewise, the verse

يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ۚ ذَ‌ٰلِكَ  ۞ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ

“O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him..” (Q 5:54)

To the end of the verse . Similarly, the verse

أَلَا  إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Verily, the Auliyā of Allah [i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden),” (Q 10:62)

Lesson 11: The Fifth Principle (Part 2): However the affair with many of those who claimed knowledge and those who claimed to be guides for the people and protectors of the legislation became such that they made it necessary for the Awliyā to abandon following the Messengers and they considered whoever followed them was not from them. They thought that it was necessary to leave Jihād and those who made Jihaad is not from amongst them, and that it is necessary to leave Imaan and Taqwaa, and that whoever adopted Imām and Taqwa is not amongst them. O our Lord, we ask you for forgiveness and pardon, verily you are Hearer of supplication.

Lesson 12: The Sixth Principle: Refuting the doubts which Shayṭān has spread with regards to abandoning the Quran and Sunnah and following the diverse opinions and desires such as “the Qurʾān and Sunnah are not understood except by a Mujtahid Mutalq” and that the Mujtahid is described with certain descriptions that are not even found entirely in Abu Bakr or ʿUmar. And the doubt that if a person does not accommodate such qualities then he should abandon the Qurʿān and Sunnah with regards to certain obligations, of which there are doubt or difficulty. And (the doubt) that whoever seeks guidance from the Qurʾān and Sunnah is either a heretic or crazy, due to the difficulty (of understanding) them. So glory belongs to Allah and by his praise! How much has Allāh explained, both in the Sharīʿah and devine decree. Likewise by his creative ability and command, in refuting this cursed doubt from a variety of angles that have become general necessities. However the majority of mankind do not understand.

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا  ۞  يُبْصِرُونَ وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَـٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

“Indeed the Word (of punishment) has proved true against most of them, so they will not believe. Verily! We have put on their necks iron collars reaching to chins, so that their heads are forced up. And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see. It is the same to them whether you warn them or you warn them not, they will not believe. You can only warn him who follows the Reminder (the Qurʾān), and fears the Most Beneficent (Allah) unseen. Bear you to such one the glad tidings of forgiveness, and a generous reward (i.e. Paradise).” (Q 36:7-11)

In conclusion, All praise is due to Allah, the Lord of the Worlds and may the peace and salutation be upon our Messenger Muḥammad, his family and companions, until the Day of Judgement.