RISLAH BAIAT

By: Shaikhul Islm Ibnu Taimiyah

Original Book:

)

Realized by:

Manr asan Salmn




Introduction


Indeed all praise is for Allh, we always praise, and ask
for help and forgiveness only from Him, as well as always
taking refuge with Him from the evils of our souls and
from the evil of our deeds. Whoever is given guidance by
Allh then there is nobody capable of misleading him
and whoever is away from the true path then there is
nobody capable of bestowing guidance upon him except
Allh.

I bear witness that there is no ilah worthy of worship
(being worshipped) excepting only Allh, there is no
partner with Him, and I bear witness that Muammad is
His servant and Messenger.

This beneficial and valuable message has been written by
Shaikhul Isl+m Ab Al Abb+s Ibnu Taimiyah . He
discusses the partisanship (fanaticism) towards one
particular jam+ah of the Muslims, a partisanship towards
a person whether they are from those who remember or
from those who are heedless (negligent, unmindful) to
whom one is always pledged and always loyal to and does
not violate his (the person) commands. This message is


addressed to those who carry this out with full awareness
or neglectfulness, on the basis of desires or by means of
legitimate dalil.

Perhaps some readers are wondering whether this
phenomenon of group fanaticism exists within the Isl+mic
ummah? Even though amongst them there are still experts
concerning piety, righteous people, and ulam+? The
answer of course is: Yes.

Factors of Taaub (fanaticism/partisanship)

The phenomenon of fanatical partisanship towards a
group, a particular stream of thought, a person (a figure or
character), a movement or jam+ah of dawah before and
now has as its roots two characteristics:

Firstly: The basic nature or character of mankind is that
he likes to gather together and merge by means of a
group that is within it believed to possess virtuosity. That
conviction sometimes is based upon views and
conclusions that are derived from experience, but
however, there is also conviction that is only because of
the bandwagon effect or blind following of a person who


it is believed possesses falah (moral excellence) or
specific virtues.

Secondly: The next characteristic that emerges is that
they will fully accept everything that they receive from
their group wholeheartedly and with approval. If they
encounter something that is contrary to that which they
get, then they will strongly reject it and all-out defend the
opinion of their group. In fact, they will rebut and deny an
opinion that contradicts theirs by making use of
arguments that sometimes do not seek the truth.

If this characteristic alone is within mankind then it
stands to reason that religion, streams of thought, and
groups will disappear from the face of the earth. And the
rights of each of these will be one, with no multiplicity.

The Streamlining of some Understandings and
Perceptions amongst Dawah Activists

There are some misperceptions amongst some Isl+mic
movement activists today that must be explained,
corrected and straightened out.



Those misperceptions are related to and associated with
the following issues:

Firstly: Concerning leaders and their responsibilities.

Secondly: Concerning organizations and some of the
terminology that they use.

Thirdly: Concerning the status of the entire Muslim
community (that is outside of their group).

Within this message, Shaikhul Isl+m Ibnu Taimiyah
explains the above first and third points.

According to him, it is ar+m by law to be rancorously
hostile towards a Muslim and to hurt him by means of
words (statements) or by means of actions without just
cause. It is unjustified for whomsoever to be fanatical
towards a teacher and take for granted whatever he says,
whether in the form of commands, prohibitions and also
in judging someone. Therefore, he must check and re-
examine its (such commands, prohibitions, judgements)
veracity. This is in order that someone is punished in
accordance with his sins or mistakes and not overly
punished.



Within his message, Ibnu Taimiyah also emphasizes the
obligation of holding tathabbut (verification,
confirmation, ascertainment) if in the event of a dispute
between one muallim and another muallim, or between
one student and another student, or between a student
with a teacher. And it is also forbidden to defend and side
with either one of them without clear knowledge and only
by following desires, whether it involves a close friend or
not.

If such Understanding remains in error

As for that which is associated with the second issue, our
explanation is as follows:

Currently amongst the Isl+mic dawah activists there are a
number of understandings that must be straightened out
(spelt out, clarified) and corrected. This because, if these
issues are left unattended then errors and illnesses will
become more deeply entrenched within the body of the
community and can give rise to broken hearts.



Another effect is that we are not able to take advantage of
the benefits from the experiences of the Isl+mic activists
in the world as a whole.

In this matter there are two understandings that need to be
clarified, namely:

Firstly: Understanding concerning baiat, and
Secondly: Understanding concerning jamah.

Ibnu Taimiyah explains about the first part:

It is not the right (not allowed) of anyone from them, that
is the muallimn, to request or demand someone to
promise to always follow what they want, to defend a
person defended by them, and to be hostile towards a
person whom they are hostile to. Whoever has actually
carried out a matter such as this then he is no different
to Jinks Khn (Genghis Khan) or his ilk who consider a
person who is in agreement with them as a friend and
loyal follower and whoever opposes them as an enemy
and insurgent. It should be that they and their followers
only promise to always be obedient to All*h and His
Messenger , to carry out all of His commands, and to


pronounce as forbidden that which has been decreed
arm by All*h.

The explanation of that statement is as follows:

At the initial start of the growth of the Dawah
Movement

When the Isl+mic world fell into the peak of ignorance,
backwardness and internal conflict, the West by means of
all of its powers succeeded in conquering most of the
Isl+mic nations and all of their power, whether it be their
military, politics or culture. The physical clash of
civilizations between the Isl+mic side and the West
destroyed and enfeebled the existence of the Muslims.
This was a severe blow to the Isl+mic community and it
raised a conscientiousness that most of the components of
its revitalization would be the responsibility of the dawah
to return to Isl+m. By means of persistency and sincerity
they managed to establish the trust that had previously
been ripped from the hearts and minds of the community
towards their religion, and instilled within the community
that Isl+m was the most perfect handhold upon life (way
of life).



Provide ujjah by means of adth for Jamah and
Baiat

The dawah movement was welcomed by the majority of
the Isl+mic community who gathered together around the
leaders of this movement. This movement was more well
known by the name of Contemporary Isl+mic
Movement that was then transformed and manifested in
the form of dawah organizations.

So, it is natural if those organizations advocate directly
or indirectly for the Isl+mic community to gather
together and struggle together with them. And in order
that those invitational advocations are effective then they
are strengthened with dalil concerning the obligation to
cooperate together in these virtuous actions in order to
achieve the honorable objectives of Isl+m and that their
steps are the best. This is the correct stance.

The problem then is to make use of the specific revelatory
(way) texts (na, pl. nu) in alien conditions and that
is not an easy matter. Since this undertaking is
unconditional, it requires absolute mastery of knowledge
of the Sharah that is based upon Al Qur+n and the a


Sunnah, as well as mastery of the reality in the field (a
grasp on the realities of life).

Furthermore, those two matters (na and realism) must
be associated (linked to) with what is true (between the
application of law and its context), so that it is not
possible to disqualify (invalidate) one form the other
because of ignorance. This means then not to disqualify
its reality because of the ignorance of one of the na
associated with it, or to disqualify an existing na
because of an ignorance of certain realities on the ground.

Courage with these actions without sufficient knowledge
will give rise to distortions within the dawah movement
itself.

Amongst the texts of the Sharah that are often utilized
within the activities of the Isl+mic movement are texts
that are themed upon: baiat, commitment, +at
(obedience), and jam+ah.

Such texts referred to above from the Sharah are many
in number. Amongst the most important in meaning to
understand is the narration of Muslim within his a
from Ibnu Umar . The Messenger of Allh said:

(Whoever) One who withdraws his hand from

obedience (to the Amir) will find no argument (in his
defence) when he stands before All*h on the Day of
Judgment, and one who dies without having bound
himself by an oath of allegiance (to an Amir) will die
the death of one belonging to the days of
Jhiliyyah.
1


Im+m Muslim in A-a, Amad within his Musnad,
and An-Nas+ within Al Mujtab narrated from a marf
adth from Ab Hurairah :

1
a Muslim, Kitb Al Imrah, Book 20, adth 4560.

One who defected from obedience (to the Amir) and

separated from the main body of the Muslims-if he
died in that state-would die the death of one
belonging to the days of Jhiliyyah (i.e. would not
die as a Muslim). One who fights under the banner
of a people who are blind (to the cause for which
they are fighting. i.e. do not know whether their
cause is just or otherwise), who gets flared up with
family pride, calls, (people) to fight for their. family
honour, and supports his kith and kin (i.e. fignts not
for the cause of Allh but for the sake of this family
or tribe) -if he is killed (in this fight), he dies as one
belonging to the days of Jhiliyyah. Whoso attacks
my Ummah (indiscriminately) killing the righteous
and the wicked of them, sparing not (even) those
staunch in faith and fulfilling not his promise made
with those who have been given a pledge of security-
he has nothing to do with me and I have nothing to
do with him.
2



2
a Muslim, Kitb Al Imrah, Book 20, adth 4555.


Such nu as these, and those with the same meaning as
them, assert and confirm the fundamental problems in the
understanding of Al Amal al Jam+ (collective actions)
today.

So from the above descriptions there arise two important
matters, namely:

First matter:

What type of baiat is is permitted (legislated within
the Sharah), such that if it is abandoned (left
aside, not practiced) by a Muslim he will have
sinned?

Is what is meant here to perform baiat to an alm
(Shaikh)? Or the leader of an islamic jam+ah? What is
the correct explanation? Especially since the ulam+ and
Isl+mic jam++t are so many and countless in number! Or
do we perform baiat towards the leader of an Isl+mic
government who upholds the Sharah of Allh? There are
several possibilities in regards to this matter.

Muslims today do not as yet have a government that
deserves to be given baiat (according to) sharah. So,


within such a condition state as this, is a Muslim sinning
if he abandons performing baiat?

The meaning that is the most pertinent and closest to that
which is true, in our opinion, is from many dalil that the
legislated (in accordance with the Sharah) baiat is the
baiat towards the leader of the Isl+mic government.
Whoever is able to perform baiat but he does not
undertake it then he has sinned. However, if he is
unable to or has not as yet fulfilled its conditions, then
he has not sinned. Wall+hu Alam And Allh knows
best (that which is right).

We are drawn to discussing this matter because the
a+dth concerning the theme of baiat are often cited in
the context of Al Amal al Jam+ (collective actions)
within the Isl+mic movement, and that is mainly those
dawah organizations who make use of those a+dth in
order to influence other people to join them. This stance
has given birth to the belief that some of them are outside
of the their ranks or that those who do not perform baiat
within their organization are judged to have sinned.
Moreover, there is the belief that the death of a person
who had not performed baiat to them dies in the state of


a person of j+hiliyyah. This is a misconception and it will
give rise to stances that are wrong.

Quotes from the opinions of ulam concerning baiat

In order to further clarify the matters and the truth here,
we have assembled a number of quotes from the opinions
of well-known ulam+.

The Opinion of Imm Amad

He was once asked by Is+q bin Ibr+hm bin
H+n: What is the meaning of the following adth?

Whoever dies whilst he does not have an Imm
(leader) then his death is like the death of a person
from jhiliyyah.

Before answering, Im+m Amad responded with a
question: What do you know about the Imm (leader)?
Isq answered: The Imm is the one who leads all of
the Muslims.



Im+m Amad answered: This is the meaning of the
leader (that must be followed) within that adth.
3


A quote from Imm Al Kathr

Within the book Faiul B+r (4/59) Al Kathr said:
Know that in truth that adth points out that the
mutabar (the one who is considered, acknowledged)
as the leader is the leader to whom baiat has been
performed by the majority of the Muslims. Or at least
the baiat performed by the Ahlul all wal-Aqd (the
people who explain the creed). If there is a leader to
whom only two or three people have made baiat, then
he is not the leader who is mutabar.

I say: Based upon the above explanations then for these
times there is no threat/sin for those who do not perform
baiat (as in the adth that follows), because there is no
acknowledged leader in charge of all Muslims.

As for the adth in question:


3
Kitb Masil Ibn Hn, 2011.

...

...
Whoever dies and has not yet taken baiat (to the
Imm) then his death is like the death of a person of
jhiliyyah.
4


Confirmed Opinions from the these ulam by
means of the adth of the Prophet

The above conclusions are taken from and based upon the
Sunnah of the Messenger of Allh at the time he gave
advice to udhaifah bin Al Yam+n to leave all firqah
(groups, sects) at the time there is no Jam+atul Muslimn
and leader of it. Moreover, the Messenger of Allh
commanded udhaifah to remain like that even if he is
only (in a state of) biting (eating) the roots of a tree till
death overtakes you while you are in that state.
5
Does this
mean he is advocating that udhaifah to die the death
of a person of the j+hiliyyah (because of not following a
jam+ah and the leader it has)? Absolutely not!


4
a Muslim, Kit+b Al Im+rah, Book 20, adth 4562.
5
a Al Bukh+r, 7084.


The error of a person who is obligated to make baiat to
an Im+m prior to an explanation and the ujjah of it is
already clear by means of holding to this adth.

From this it can also be concluded that the Prophet does
not demand the (group that is the) An+r to make baiat
towards him except after the having explained the
veracity of it towards them. The person who makes baiat
is doing so in order to always have faith (believe) in Allh
, to uphold istiq+mah (sincerity, integrity, soundness)
by means of morals and noble akhl+q and to avoid and
distance from iniquitousness and evil. Whilst the second
(form of) baiat is meant to reinforce the position of
hijrah, strengthen the stance of the An+r towards the
Messenger of Allh and create an advantageous
situation in Madinah for dawah.

The Opinion of Al Als

Im+m Al Als in his book of tafsr concerning the ayh
in Srah Al Jumuah
6



6
Srah Al Jumuah (62), ayh 2.



...

and purify them.

He talks about the term r+biah amongst the Sufis. He
says: amongst them (the Sufis) there is the term
rbiah (the attachment of a student with his
teacher/master). According to them, this rbiah is
intended to address the hearts preparedness for
acceptance of blessings from All*h. Even though to the
best of my knowledge there is no dall from the Messenger
of All*h or even that the Khulafur-Rshidn taught
such. Everything that they opine as dall in this matter is
not free from defects. Moreover their dall is extremely
weak. In fact, were it not from the fear of extending the
discussion, I would tell all.

You will see the strong stance of a noble scholar and his
vast knowledge towards r+biah that is not based upon
strong dalil. Are the a+dth concerning the leader and
that which he leads as well as the ties to baiat like that
which has already been explained from him, despite the
a+dth concerning this baiat being already famous even
amongst beginners.



If indeed that were hidden from him, would not the
ulam+ of the class of Ibnu Taimiyah not know that? Yet
when he is asked: Are the beginners (in search of
knowledge) permitted to promise a teacher to always be
obedient to them in both what is true and what is untrue,
to be hostile towards a person whom they hold hostility
towards and to be against those whom they are against?
The above answer to that question is explained within this
thesis. And he does not at all provide ujjah by
means of a+dth concerning baiat. If those a+dth were
placed (in accordance with their context) within the
matter of baiat here, then he would no longer be
estranged from those a+dth. Whats more, if we
examine his book As-Sysah ash-Shariyah f Il ar-
R war-Rayah.
7


The Fatwa of Ibnu bidn

Ibnu bidn was asked about a follower of Sufism
who had taken a promise of loyalty with a teacher and
then he took a like promise with another teacher. Which
promise must he adhere to? The first one or the second
one?


7
Translated in an Indonesian edition Pedoman Islm Bernegara (National Isl+mic Guidelines), by K. H. Firdaus
A. N., Bulan Bintang, 1960.
Trans.



His answer in Tanqul Fatw Al midaht (2/334):

He is not bound by either the first or second
promise, because they are both not based upon any
dalil.

Something similar is said by As-Sy in Al w lil-
Fatw (1/253).

Imm Mamd Khab As-Subk in Ad-Dn al Khli
(6/290) said: What was carried out by the Sufis by means
of placing their hands upon the hands of men or women in
order to promise to become their students, to teach,
mutually possess their wealth, to eat with them at their
houses, and even at specific times they deposited some
funds, such as the tax levied by a dictator. These actions
are forms of criminality and destruction outside of the
boundaries of the Sharah as well as unacceptable by
means of a healthy mind. It is hoped that All*h bestows
the blessing of guidance and perfect success to us all.

The Fatw of the famous ulam from amongst
the Tbin



It is not only todays ulam+ that reject this matter, but
also great ulam+ from amongst the t+bin, namely
Muarraf bin Abdull+h bin Ash-Shakhr.

Ab Nam in Al ilyah (2/204) and Adh-Dhahab in
Siyar Al+m An-Nubal+ (4/192) say with a a san+d
up to Muarrif who says: We went to Zaid bin n who
said: O servants of All*h, be of noble akhlq and be
good, because the way of a servant towards All*h is two
things: fear and expectation.

One day I went to Zaid, whilst at that time all around him
were Sufis who were writing wonderful sentences that
read like this: verily All*h is our Lord, Muammad is
our Prophet, and Al Qurn is our leader. Whoever
follows us the we willwilland we also will defend
him. And whoever differs from us then our hands are
above him (against him) and wewe. That writing
was then offered to each one present there and it was
said: Do you agree O so and so?; and so on until it came
to me. He said: Do you agree O little boy? I answered:
No.

Zaid said: Dont present this to that small boy. Then he
said to me: What would you say? I answered: Verily
All*h has already taken an agreement from me within Hid


Book, and because of that I will not make that agreement
with another besides All*h. All of those present left and
not one person remained. They consisted of those who
were Ahli Zuhd (ascetics) and they numbered 30 persons.

Zaid bin +n was a person who diligently performed
al+t at night and fasted much. Each Friday night he did
not sleep at all; what he did during those bights was to
perform ibdah and he also did not like it if his wife
came to him. Then news of that (behaviour) reached
Salm+n, and Salm+n immediately went to Zaid and asked,
Where is Zaid?. His (Zaids) wife answered, He is not
here. Salm+n said, Make him food, wear the best
clothes and tell Zaid to come home. When Zaid came to
Salm+n he said, Eat O Zuyaid (a nickname for Zaid).
Zaid said, I am still fasting. Eat O Zuyaid and dont
spare yourself or your deen will be reduced. Indeed the
worst way to walk is the walking of the weak person, or
like a camel that carries loads that it is not capable of
carrying. Indeed your eyes have rights, your body has
rights and your wife has rights. Because of that eat O
Zuyaid. Then Zaid ate the meal and left his (previous)
behavior.
8



8
Refer to Trkh Baghdd, 8/439.


From this we know the opposition of Muarrif towards the
actions of Zaid, because as it was known, at that time
Zaid was a person excessive in his obedience, even
though eventually he desisted all of his (previous) actions.

Muarrif was also not a person to separate himself from
the jam+ah. As it is stated within the book Al ilyah
(2/208): I need the jamah more than a pretty widow
sitting in shortened clothing.

He was also a person who always adhered to the Sharah
and remained far from the Ahlul Bidah. When the people
of urriyah asked him to follow them, he answered, O
all of you, if I had two lives, then one of them would take
baiat with you all and I would hold fast to the other. And
if it turned out that what you all are holding to is truth (a
sign from Allh) then the life I hold to will take baiat.
But if what you all hold to is delusion and misguidance
then the life that I have given in baiat to you all will be
destroyed and only one will remain. However,
unfortunately I only possess one life and that I will not
divide.
9


Conclusion

9
Refer to abaqt Ibnu Saad, 7/143, and Siyar Alm An-Nubal 4/195.



The opinion that obligates the taking of baiat with a
teacher, scholar or jam+ah, is an opinion that does not
have any clear basis and is far from the truth. Besides
that, the baiat to a teacher (Shaikh) is not the same as the
baiat taken with the leader of the Isl+mic community
(Amrul Muminn). Because both of those baiats are
different in their consequences. If it was only that
between the two baiats there was equality then surely
people such as Ibnu Taimiyah , Ibnu bidn or
As-Subk would have already confirmed that. And a
baiat that is not in accordance with these stipulations is
ineffectual and cannot be accepted by a healthy mind
(common sense). Not to mention for a person who knows
well Isl+m and the Sharah.

Permissible legitimate baiat in aspects of Islm

Baiat is permitted in some aspects of Isl+mic Sharah,
10

which is carried out without compulsion and also carried

10
Some ulam+ exclude the permissibility of the baiat to remain loyal till death. This kind of baiat was
specifically carried out only to the Messenger of Allh .
A-a+w in Mushkil AlAthr (1/80): According to some ulam+, the baiat to be loyal to the death is the most
noble baiat and was specifically carried out only towards the Messenger of Allh . Because he was mam
(inviolable, safeguarded from indecent and evil acts) and it was impossible for him to change (that aspect of) his
character.
In my opinion a baiat such as that does not only occur with the Messenger of Allh only but can occur with a
number of people. Refer to Al I+bah (1.454), Al Marifat wat-Trkh.
Shaikh Bin B+z gave his opinion to the naming of that kind of baiat by means of Aqd and not Baiat.



out by means of provisos that do not effect nor have
(negative) consequences towards the baiat to the Amrul
Muminn. This is the case whether with oneself to
always obey specific stipulated actions, or to agree to
carry out specific actions between himself and another
person, without there being any aspect of those actions
being forbidden by the Sharah.

First example:

Al Im+m Al Bukh+r within At-Trkh al Kabr (6/39)
mentions the biography of Abb+d bin Maisarah al
Munqar at-Tamm wherein it is written that he once
made an agreement to Allh to recite one thousand yt of
Al Qur+n every night, and if he did not carry that out he
would fast the upcoming day. At a later date he felt
overwhelmed with his own promise. So he went to Ibnu
Srn and related his problem to him. Ibnu Srn said, I
say nothing whatsoever except that hopefully that promise
to All*h be fulfilled.

He said in his treatise of 11/4/1408 H to students: Concerning those who are against their being a baiat to a met
with them in the previous ajj season and it resulted in an agreement that we hope is capable of benefit, that is the
mention of baiat be replaced with aqd (agreement). And they accept this matter. Perhaps they are holding to what
was defined by Ibnu Taimiyah within his fatwa (28/21) wherein he did not oppose that matter.
The use of the terms Al Ahd and Al Aqd is already known amongst the ulam+ of fiqh. Refer to Al Mustafa f
ilmil Ul (2/242. 251), Shar Thulthiyat Musnad Al Imm Amad (1/70) and (2/927), Bahjah An-Nufs (1/927),
and Fatul Br (1/64).
Refer to the difference of the ulam+ about a person who promises to himself and then cannot keep it; Is it
obligatory for him to be kaff+rah (atone by means of expiation) or not? In Fatul Br (1/474), Al idyah (2/74), Al
Mughn (11/197), and Fiqh Al Imm Al Az (481-482).



Al asan said, All*h does not burden a person except
that he is able hopefully to expiate his promise.

Second example: the baiat of ishah

ishah
g

said to Ibnu Ab ash-Sh+ib (a storyteller
from Madinah), Three matters that you all must promise
(make baiat) to me or I will fight and be an enemy to you
all. Ibnu Sh+ib asked: What are the three matters so
that I will make baiat to you O Ummul Muminn?
ishah answered, Leave aside (desist from) rhyming in
du, because the Messenger of All*h and his a*bat
never carried that out.

Ism+l, that is the teacher from im+m Amad within
another narrated to the effect of: ishah
g
said:
Indeed I promised the Messenger of All*h and his
a*bat (not to carry that out) because the Messenger
of All*h and his a*bat did not carry it out, and the
second is, Relate about the contents of Al Qurn to the
people in the masjid every Friday, and if you are
overwhelmed by that then at least once every two weeks,
and if you are still overwhelmed by that then at least once
every three weeks. Thirdly, Do not let the people


become bored with this book (Al Qurn) just because of
you.
11
Do not let me see you conveying this message at a
time when they are talking about their problems, and you
just cut into their conversations. Therefore wait until they
ask you to talk, if they ask, and talk. (Released by
Amad within Al Musnad with a jayyid (good) sanad,
such as within Al Fatur-Rabb+n, 19/287).

The Statement of Imm Al Qurub

Another example:

The words of Im+m Al Qurub within his tafsr (6/33)
when interpreting ayh 1 of Srah Al M+idah (5):

!! _%! `, 1`-l!,
O you who believe! Fulfill (your) obligations
12


Zaj+j said that it means: To fulfill the
covenant/agreement of All*h upon you all and the
agreements that exist amongst you all. This is based
upon the decided general law and this is the truth.

11
ishah
g
limited this for fear people would turn away from the study of Al Qur+n.
12
Srah Al M+idah (5), ayh 1.




The Messenger of Allh said:

Any terms that are not derived from the Book of
All*h (Al Qurn) then those terms are unacceptable
even if it be a hundred terms

The Messenger of Allh asserted that a
promise/agreement or requirements that are obligated to
be fulfilled are those that are in accordance with the Book
of Allh (Al Qur+n) or in accordance with His Deen. If it
is that those requirements are contrary to Al Qur+n then
those requirements must be rejected. The Messenger of
Allh said:

Whoever practices actions that have no guidance

(from our Deen) then those actions are rejected.

alful Ful



Ibnu Is+q said: Tribes of the Quraish gathered together
at the house of Abdull+h bin Jud+n because of their
realtion to him and respect for him. They mutually
pledged to defend those who were persecuted or to
prevent the occurrence of injustice in Makkah, and they
would even struggle and fight until the rights of those
persecuted people were returned.

That agreement was later called alful Ful as once
put by the Messenger of Allh :

I participated in the agreement at the house of

Abdullh bin Judn, and this was more liked by
me than red camels. If I was invited to take part in
that agreement now in Islm, I would still do so.

The Messenger of Allh once said about agreements
such as these: All agreements made within the time of
jhiliyyah increased the power of Islm. Because that
agreement was in accordance with the Sharah of Isl+m
in terms of defending an oppressed person and punishing


the person who is tyrannical by means of laws that are
just.

However, if their agreements were corrupt and invalid
from the standpoint of Sharah in charging the tyrarant
and fighting against other tribes, then that matter is not
acknowledged by Isl+m. Alamdulill+h.
13


Ibnu Is+q said: Al Wald bin Utbah at the time he
became the governor or ruler of Madinah behaved
tyrannically towards usain bin Al over a matter of his
wealth. usain said: I swear in the name of All*h, you
must be just towards me or I will take my sword and stand
at the masjid of the Messenger of All*h , and then I will
invite the people to the agreement of alful Ful.
Abdull+h bin Zubair replied: And I swear in the name of
All*h, if usain invites me I would surely take my sword
and stand together with him until his rights have been
justly returned to him or we will die together defending
those rights. When the news of that reached Miswar bin
Makhramah, and Abdur-Raman bin Uthm+n bin
Ubaidull+h At-Tamim they stated words similar to those

13
Refer to Shar Thulthiyat Musnad Al Imm Amad bin anbal, 2/162, 167-168.
Another example: udhaifah and his father Al usail had an agreement with some mushrik people not to be
together with the Messenger of Allh and to fight against them.


of Abdull+h bin Zubair and finally Al Wald behaved
justly towards usain.

The Treaty of udhaifah with the Mushrikn

Another example: udhaifah and his father Al usail
had an agreement with some mushrik people not to be
together with the Messenger of Allh and to fight against
them.

Im+m Muslim and Amad issued a adth from
udhaifah, and he said: I and my father Al usail did
not participate in the Battle of Badr. At that time I
together with my father left but the Quraish captured us
and said, Do you both want to meet with Muammad?
We answered, No, we only want to go to Madinah. They
then asked us to promise in the name of All*h to go to
Madinah only and not to fight together with Muammad.
Then we met with Muammad and we told him what had
happened to us. So he said, Both of you go, we will
fulfill their promise and we will ask All*h for Him to
grant us victory over them.

Ibnu Qayyim said in the book Al Hud+ (3/139): Included
amongst the guidance of the Messenger of All*h is that


if the enemy has entered into an agreement with any one
from amongst his a*bat that contains the proviso not
to harm the Muslims, despite earlier being without the
permission of the Messenger of All*h and then he
approved it and was in agreement that it must be upheld.
As in the case that occurred with udhaifah and his
father, which contained the proviso that both of them
were not permitted to fight together with the Messenger of
All*h and he approved that

The Baiat of Imm Amad bin Nar towards
mankind to oppose the opinion that Al Qurn
was a created entity

Another example: The baiat carried out by the grand
Im+m Ash-Shahd Ab Abdill+h Amad bin Nar bin
M+lik bin al Haitham al Khaz+ al Marwaz to mankind
in order to fault and oppose people who sated that Al
Qur+n was a created entity and to make the strongest
efforts to change them at the time of the government of Al
W+thaq.

Later that baiat was strengthened and renewed by Im+m
Amad bin anbal by means of carrying out a movement
in opposition towards that understanding so that he


possessed a special place in the hearts of the inhabitants
of Baghd+d. He performed baiat with a man in the west
and another man in the east to struggle against that
perverted understanding.

Those who followed the baiat agreed to start the
movement on Thursday night in the month of Shab+n in
the year 231 H by means of beating drums. However, on
Wednesday night some ignorant people preceded them by
beating drums before the time because they thought it was
(already) Thursday night and so no-one fulfilled that call.

At that time Is+q bin Ibrhm was not in Baghd+d but he
was represented by his brother, Muammad bin Ibrhm.
In carrying out this movement Amad bin Nar was
unsuccessful and moreover, he and his followers were
arrested by Al W+thaq.

Meanwhile Amad bin Ab D+wd as mentioned was
not pleased if (it was the case that) Amad bin Nar was
to be killed. So when Amad bin Nar was asked to come,
Al W+thaq did not question him about what he had heard
about the plan to rise against his government. However,
Al W+thaq only asked him: O Amad (bin Nar), what is
your opinion about Al Qurn? He answered: Al Qurn
is the word of All*h and Amad bin Nar only asks the


people to fight for it, and he has succeeded in carrying
that out in sincerity.

Then he was asked again: According to you is Al
Qurn a created entity?

He answered: It is the word of All*h.

He was asked: How about your Lord, according to you
what can He see on the Day of Judgement?

He answered: O Amrul Muminn, there is a adth from
the Messenger of All*h :

You (all) will see your Lord like you are seeing the
moon, and you (all) will not (need to) jostle to see
it.

While (it is the case that) we are virtuous people
then surely we would see it.

Is+q bin Ibrhm said: Woe to you, be careful with your
words!



You were the one who sent for me said Amad bin Nar.
Is+q was scared by that statement and asserted: I who
called for you?

Of course! You commanded me to give advice to
the Amrul Muminn and I advised him so that he
would not be in opposition to the Messenger of All*h
.

Al W+thaq asked the people around him: What is your
opinion about him (Amad bin Nar)?

Abdur-Raman bin Is+q the judge for the western
district of Baghd+d who was subsequently dismissed
whilst Amad bib Nar really loved him said: His
blood is all.

While Ab Abdull+h Al Arman, a companion of Ibn
Ab D+wd said: O Amrul Muminn spill his blood.

Al W+thaq said: The killing will be done in accordance
with your wishes.

Ibnu Ab D+wd said: O Amrul Muminn, he is a
disbeliever but he must be asked to repent, perhaps he


will change his mind. he did not like Amad bin Nar
to be killed and for that reason -.

If I carry it out then let not there be anyone
together with me because I would count my steps
towards him.

Al W+thaq then requested a sharp sword with three blades
and a leather mat. Im+m Amad bin Nar was placed in
the middle of it (the leather mat) with his head tied with
rope and his head was almost decapitated.

It is mentioned in another narration that Bugh+ Ash-
Shar+b struck him again. Then Al W+thaq pierced the
body of the corpse with the tip of the sword and he was
crucified by binding and hoisting him by his feet.
Meanwhile his head was taken to be shown to the people
in the western region of the city of Baghd+d and after a
number of days it was taken also to the eatern region and
then placed in a specific guarded place, which later
became known as the Head of Amad bin Nar.

In the ears of that head was written, This is the head of a
perverted kfir mushrik, he is Amad bin Nar bin M+lik.
He was a man killed by Allh by means of the hands of
Al W+thaq bill+h Amrul Muminn. After ujjah and the


truth were made clear to him about the creation of the
Qur+n (the created entity Al Qur+n) and the hypocrisy
of maintaining that Allh resembles His created beings
(Nafy at-Tashbh negation of comparison) as well as
already being offered repentance. However, he remained
reluctant and unwilling to accept.

All praise belongs to Allh who accelerated him into Hell
by means of His punishment. Once again, the Amrul
Muminn asked him about that matter, yet he preferred
tashbh and remained in disbelief. Because of that the
Amrul Muminn decided to justify his blood as al+l (by
means of the death sentence) and cursed him.

Al W+thaq then ordered a search for followers of the
understandings of Amad bin Nar to imprison them.
Approximately 20 or so people were arrested and put into
a dark prison and they were not entitled to receive the
rights of the wealth of zak+t that was customarily
accepted by prisoners. Onlookers were also forbidden to
meet them, and moreover, they (the prisoners) were
chained in irons. Ab H+rn As-Sarr+j then brought them
to S+mirr+ and then finally returned them to the prison in
Baghd+d.



One man, short in posture had given information about
the followers of Amad bin Nar to Is+q bin Ibrhm bin
Muab.
14


From the above case we know that the movement carried
out by Amad bin Nar expanded after his death.
Although he did not succeed during his lifetime because
some people were not happy with the manner of secretive
dawah at the beginnings of the movement.

However, in fact that movement spread after his death.
The values of truth that were struggled for are still eternal
and were eventually adopted by Mutawakkil. Moreover,
Al W+thaq reconciled to the truth and asked for
forgiveness from that which he had been carrying out as
well as followed the steps and thoughts of Amad bin
Nar.

From the above narrative we learn the lesson that Im+m
Amad bin Nar was opposed the evil of an Isl+mic leader
and made baiat with mankind to fight against it. He
guarded himself from the separation of the Ahli Bidah.
The ulam+ in his time considered him to be persistent in

14
See more detailed explanations regarding this matter in Trkh A-abar (9/135-139, 190), Siyar Alm An-
Nubal (11/166), abaqt Al anbilah (1/80-82), abaqt Ash-Shfiiyah (2/51), Trikh Baghdd (5/173-176), Al
Bidyah wan-Nihyah (10/303-307).


his work and even Im+m Amad bin anbal praised him
with the words: May Allh have mercy upon and bless
him because for his mighty work

That which brought together Amad bin Nar and his
studnts was the struggle against bidah and the defence of
the Sunnah. So it should be for the unity and agreement of
a group within which is obedience towards Allh and His
Messenger , and upon actions that are legislated (by
means of the Sharah) such as mutally helping each
other, fighting tyranny, immorality, and ignorance.

They do not say: We are always together in every
matter or, We make baiat (pledge of
loyalty/allegiance) to always hear and obey in times of
hardship or of ease and in all matters. The gathering
together of people in a group is based upon the Sharah
or to fight evil. If such is not the case then that gathering
is nothing more than a coalition such as the one carried
out by the Mushrikn.

Some people might argue with the above statement by
means of a a adth from Ub+dah bin A-+mit: We
made baiat to the Messenger of Allh to hear and obey
both in times of hardship and in times of ease.



The answer: We respond with a question asked by Ibnul
Jawz, namely, Is there a requirement that is proposed by
the Im+m (Shaikh) to his students to make a baiat with a
baiat that Isl+m must be fulfilled?
15


Ibnul Qayyim Al Jawziyah explains the Satanic deception
affecting the Sufis. Shai+n calls upon them to wear a
specific clothing type and form, a certain way of walking,
specific teachers, and invented arqat. They compel all of
that to be something that is obligatory. They will not
come away from those rules and denounce as well as
vilify people who out of those rules. They busy
themselves with specific formalities and symbols and
neglect that which is the Sharah and its essence. They
are stuck there, neither being together with the ahli fiqh
nor with the group of the ahli al-aqqah (truth, reality).
Because the ahli al-aqqah are stricter in adhering to the
symbols and formalities (specific regulations) than those
they create themselves. Rules that in fact actually hinder
and impede their hearts with Allh . When a person is
bound by those rules then his heart becomes corrupted
and cannot function in accordance with what is desired. A
even worse situation is when the heart stops (waqf) by

15
Talbs Ibls: (192).


means of those rules because it has already reached a
certain degree. Actually, within Al Qur+n the heart
always goes forward or remains behind as in the decree of
Allh :

_l ,!: `> 1. >!.
To any of you that chooses to go forward (by
working righteous deeds), or to remain behind (by
committing sins),
16


So, there is no such stopping in the middle of the road but
coming and going or returning and late.
17


Because of that it is hoped that the Isl+mic activists
remained committed to their lofty and nobel purpose. Stay
away from bonds and self-incriminatory regulations
(rules) that will ultimately bring about themselves failing
in dawah (internal afflictions). Included amongst
prejudices towards other people, primarily towards those
who give dawah (daw+in), the taaub (fanaticism) of
groups resulting in the failing of their reward.


16
Srah Al Muddaththir (74), ayh 37.
17
Igh+thath Al Lahfan: (1/125-126).


Naudhu bill+hi min Dh+lik!!!

I am reminded by the advice of Ibnu Taimiyah in his
message to those who are daw+in (callers to Isl+m -
sing. d+iyah): Be gentle (kind upon) to yourselves,
and work slowly and quietly, because the
foundations of your struggle is noble, and your
purpose is lofty, high in ideals, good morals and
akhlq, an open heart and other features that are
not possessed by other people. In the end it is you
who will be victorious. But if you are negligent at
the end of the road, sincer people will be ashamed.
The people who love you will be sorry for you. You
are all now in sight of the mirage that will certainly
make you regretful. I must help and wake you up
from delirium, slap your shoulders to tell you all
with full sincerity and honesty.

Read and practice that which I have written in this
message, because today you really need it.

Second matter: What is meant by jamah,
which if a Muslim abandons it he will be sinful?



Is what is meant by jam+ah an organization or dawah
movement that is spread throughout many today parts of
the Isl+mic world? Or is what is meant Jam+atul
Muslimn with one baiat to a Muslim leader?

From the existing nu, the true meaning of jam+ah is
Jam+atul Muslimn with one baiat to a Muslim leader.
Because the meaning of jam+ah within na is as an
organization that adversely and negatively affects the
actions, characteristics, and emotions of the vast majority
of people who are involved in the Isl+mic dawah
movement today.
18


An understanding like this one will appear when a person
or individual leaves a specific jam+ah. Psychological
trauma and destructive attitudes will emerge.

In our opinion, the actual organization, movement, and
jam++t that exist are from the Muslims and not the
Jam+atul Muslimn that gathers together all the Muslims.


18
This opinion is corroborated by Im+m Ash-Sh+fi in Ar-Rislah (475): If their jamah is much fragmented
around the country, then there is no one person who is able to confirm or follow in one jamah body. This is
because the associations are intermingled between Muslims, tyrannts, kuffr, and people who are pious. Except
unless those associations are based upon struggling for the all and the arm (the laws of Allah) and the
commitment is to be obedient towards those laws of All*h.
From those statements then it is in accordance with our statement that all jamt in truth are actually part
of the Muslims, and not Jamatul Muslimn.


It does not mean that someone who is not affiliated with
an Isl+mic movement or a jam+ah is automatically out of
the jam+ah or dies the death of a person in a state of
j+hiliyyah (as pointed out in the adth of the Messenger
of Allh ).

On the other hand that Ukhuwah bainal Muslimn
(brotherhood amongst the Muslims - Ukhuwah Isl+miyah)
is based upon faith/belief:

!| `l >|
The believers are nothing else than brothers...
19


That brotherhood is not because of their association or
gathering together by means of a jam+ah or a specific
dawah movement. From the above understanding then,
every person who is considered to be Muslim by (means
of) the nu of Al Qur+n and a+dth, both within the
structure of or outside of the structure of a jam+ah, must
be recognized by means of their actions as a mumin.


19
Srah Al ujur+t (49), ayh 10.


If this is carried out then Isl+mic deeds would protected
from the defects of izbiyah (partisanship), and their
activists commitments by means of Isl+mic rule, and not
held to the words of mankind or groups; because those
mankind and groups have the potential to carry out
wrong and right deeds, and also the potential to transmit
that disease (which can thwart Isl+mic deeds) to the centre
of the ranks of other activists.

If this understanding is upheld, then there is no usage of
indoctrination of the individual or justifications for their
mistakenly wrongful positions and behavior. There is no
more aabyah (infallibility, bigotry) and fanaticism of
certain groups or specific individulas which only emerges
when a person loses his healthy thinking and cannot see
the truth or loses his determination to always be
commited towards his deen.

If everyone put (positioned) all their problems in place
and realized that every person who works in a dawah
movement is a normal human being, then there would no
longer be mutual accusations of being f+siq or accusations
of bidah. There would no longer be the assumption that a
person who gave advice, criticized, or carried out amr
bil-marf wan-nahi an al-munkar was an attempt to


bring about turmoil, undermining, and division of the
ranks.

If this is truly understood then we would be far removed
from the new group divisions and separations that would
in fact resolve the concentration, the development of
partial problems, the loss of issues and major agendas,
and the instability of scales of priority (which is supposed
to take precedence).

Analysis of weaknesses will more enable it to be done
rather than searching for the justifications of the above
actions and attitudes. The use of inappropriate terms
(idioms) like: who was slain (killed) on the battlefield of
dawah or deviate, inferior and others; that are
addressed towards those who do not join or withdraw
themselves from involvement in a dawah organization
will be lost.

In addition the purposes and the means (waslah) will also
not combine into one and productive activity will also not
stop. The overall description of Isl+m also is not reflected
in specific individuals alone, in such a way that all
Isl+mic issues only exist around them.



Finally, I have written this message, which I have taken
from the book Majm Fat+w+ (28/9-25). Then I provided
an introduction, taqq (realization, actualization,
confirmation), takhrj (exegesis) adth, and titles on
every matter. All of that I have done with the hope of
blessings from Allh from the beginning and the end,
for the sake of explaining the truth.

In actual fact, the truth may be in favour of the person
who rejects baiat or the person who allows it. The person
who rejects baiat has sided with the truth.; because he
sees that the consequences of that baiat must be given to
the Amrul Muminn (the leader of the Muslims in this
case the head of the nation), and it should not be given to
a shaikh, a teacher, or specific jam++t.

The person who allows for baiat is also on the side of the
truth, because he sees that the baiat is one kind of
contract and agreement that is included amongst those
issues upon which the Sharah is quiet. Not to mention, if
conditions demand that matter wherein Muslims are
complacent and lazy in fighting for Isl+m, and the leaders
are reluctant to enforce Isl+mic law.



In essence, all sides, whether it be Shaikhs (religious
figures), kings, leaders of nations, teachers, and all who
strive for knowledge, must seek the commitment to
establish the Sharah of Isl+m, and not to be out from it
under any circumstances. Everything that is related by
means of laws on this issue is very clearly explained by
Shaikh Ibnu Taimiyah.
















GOLDEN ADVICE FOR
ISLMIC GROUPS

(Fatw Concerning Obedience and Baiat)

Introduction

The Primacy of Archery (in warfare) in the
Way of AllFh

All praise belongs to Allh, the Lord of the Worlds.
Archery, piercing, and hitting in warfare in the Way of
Allh , constitute the command of Allh and His
Messenger of Allh .

That command is contained within three yt in three
places:



| `.1l _%! ` ,. ,!l _.> |
`/. : !.l !| ! -, !| ,
_.> _.. ,>' !
So, when you meet, those who disbelieve smite at
their necks till when you have killed and wounded
many of them, then bind a bond firmly. Thereafter
(is the time) either for generosity, or ransom, until
the war lays down its burden...
20

,.! !s ,. .
!,
so strike them over the necks, and smite over all
their fingers and toes.
21


20
Srah Muammad (47), ayh 4.
21
Srah Al Anf+l (8), ayh 12.


!! _%! `, `>l,l < ,`_:, _ .l
`&!!. > >`>! l-l < _ !
-l!, _ .s -, ,l `&# ,s l
_
O you who believe! All*h will certainly make a trial
of you with something in (the matter of) the game
that is well within reach of your hands and your
lances, that All*h may test who fears Him unseen.
Then whoever transgresses thereafter, for him there
is a painful torment.
22


s l ! .-L.` _ 1!,
l ,. ., s < s

22
Srah Al M+idah (5), ayh 94.


_>, _ ` `l-. < l- !
1. _ ,`_: , < ` >l| `.
lL.
And make ready against them all you can of power,
including steeds of war to threaten the enemy of
All*h and your enemy, and others besides whom,
you may not know but whom All*h does know. And
whatever you shall spend in the Cause of All*h shall
be repaid unto you, and you shall not be treated
unjustly.
23


Within a Muslim and other books, the
Messenger of Allh read the ayh above (Srah
Al Anf+l (8), ayh 60) and said:

23
Srah Al Anf+l (8), ayh 60.


Know that, strength consists in archery! Know
that, strength consists in archery! Know that,
strength consists in archery!
24

Practice archery and practice riding. Archery is

better for you (all) than riding a horse. Whoever
learns archery then forgets it then he is not
included amongst our group.
25



24
Hadith marf narrated by Muslim in A-a (3/1522 no. 1917); Sad bin Manr within As-Sunan (312/205-
206, no. 2448); A-abr+n within Al Mujamul Kabr (17/330, no. 911); Ab D+wd within As-Sunan (3/13, no.
2514); Ibnu M+jah within As-Sunan (2/940, no. 2813); Ibnu Jarr within At-Tafsr (10/30); Ab Aw+nah within Al
Musnad (5/101-102); Amad within Al Musnad (4/157); Ab Yal+ within Al Musnad (3/283, no. 1743); A-
ay+las within Al Musnad (no. 1010); At-Tirmidh within Al Jmi (5/270, no. 3083); Al Baghaw within Malim
At-Tanzl (2/646); (2/646); Al Baihaq within As-Sunan Al Kubr (10/13); Al +kim within Al Mustadrak (2/328);
Al Khb within Talkh Al Mutashbih (1/100); Al Qarr+b within Fal Ar-Ramyi f Sablillh (10, 11). And issued
by Ad-D+rim in As-Sunan (2/402) and Al Qarr+b within Fal Ar-Ramyi f Sablillh (no. 9) with the status adth
marf from Uqbah bin mir with a a sanad in accordance with the provisos of Bukh+r and Muslim.
25
Hadith marf from Uqbah bin mir issued by: Abdur-Razz+q in Al Muannaf (10/409-410, no. 19522); Ibnu
Ab Shaibah in Al Muannaf (5/349-350); Al Fasaw in Al Marifah wat-Trkh (2/502); Amad in Al Musnad
(4/144, 146, 148, 222); Ab Aw+nah in Al Musnad (5/103-104); A-ay+las in Al Musnad (no. 1006); Sad bin
Manr in As-Sunan (213/206-207)(no. 2450); At-Tirmidh in Al Jmi (4/174)(no. 1637); Ibnu M+jah in As-Sunan
(2/940)(no. 2811); Ad-D+rim in As-Sunan (2/204-205); Ibnu Al Jd in Al Muntaq (no. 1062); Ab D+wd in As-
Sunan (3/13)(no. 2513); An-Nas+I in Al Mujtab (6/28) but Al Mundhir does not attribute this adth to anyone
other than Ab D+wd in Mukhtaar Sunan Ab Dwd (3/371); A-abr+n in Al Mujam Al Kabr (17/340, 341,
342)(nos. 939-942); Al +kim in Al Mustadrak (2/95); Al Baihaq in As-Sunan Al Kubr (10/13, 14, 218); A-
a+w in Mushkilul Athr (1/119, 368); Al Baghaw in Sharus-Sunnah (10/381)(no. 2641); Al Baghaw in
Malim At-Tanzl (2/647); Al Ajurr in Tarm An-Nard wash-Sharanji wal Malh (nos. 1-3); Al Khab in
Muwaa Auhm Al Jami wat-Tafrq (1/113-114); Ibnu ibb+n as in Fatul Br (6/91); and Ibnu As+kir in Al
Arbaain fl aththi al Al Jihd (no. 29) with the editorial: Indeed All*h enters thre people into jannah because
of one arrow: The one who makes it seeking good thereby, the one who shoots it and the one who hands it to him. So
shoot and ride, and if you shoot that is dearer to me than if you ride. And play is only in three things: A man
training his horse, and playing with his wife, and shooting with his bow and arrow. Whoever gives up shooting after
learning it because he is no longer interested in it, that is a blessing for which he is ungrateful - or that he has
rejected. a adth (Sunan an-Nas 3578).


In another narration:

Whoever has learnt archery and then he forgets it,

he is denied blessings.
26


Narrated in As-Sunan the Messenger of Allh
said:

And every entertainment carried out by a person is

in vain except archery, training his horse, and

26
This adth comes from:
Firstly: Uqbah bin mir as mentioned earlier.
Secondly: Abdull+h bin Umar in Dhikru Akhbr Abahn (2/121) and ilyatul Awliy (5/249); Ibn Adiy in Al
Kmil (6/2177); Al Qarr+b in Falur-Ram (6 and 31) with a af isn+d because of Muammad bin Muin Al
Asad.
Thirdly: Ab Hurairah narrated by A-abr+n in A-aghr (1/328)(no. 543 in Ar-Raw Ad-Dn) and Al Awsa;
and Al Bazz+r as in Mujmaul Barain (1/120/) and Mujmauz-Zawid (5/269-270) and Al Targhb wat-Tarhb
(2/172); Al Khab in Trkh Baghdd (12/61) and Muwaa Auhmil Jami wat-Tafrq (2/381); Ibnu An-Najj+r in
Dhailit-Trkh Baghdd (18/237); Ar-R+fi in At-Tadwn ft-Trkh Qazwn (3/366); Al Qarr+b in Falur-Ram f
Sablillh (28); Ibnu Ab +tim in Al Ilal (1/313)(no. 939) and he says: This adth is munkar but its isnd has
been pronounced asan by Al Mundhir in At-Targhb wat-Tarhb, (2/172); Al Haitham in Al Majma (5/270) and
in its sanad there is Qais bin Ar-Rab who is assured by Shubah and Ath-Thawr and others, but it is pronounced
af by the jam+ah of ahlil adth, whilst other people have within their sanad that it is thiq+t (trustworthy).
Fourthly: With a mursal isn+d from Yay+ bin Sad who was narrated by Al Qarr+b in Falur-Ram f Sablillh
(no. 29); As-Suy in Al Jmiul Kabr (4/350)(10837).
Fifthly: With a mual (problematic) isn+d (encompasses a weak isn+d) from Ibnu Is+q who is narrated by Al
Qarr+b in Falur-Ram f Sablillh (no. 30).


playing with his wife, because those three matters
are from the truth.
27

27
This adth comes from:
Firstly: Uqbah bin mir.
Secondly: J+bir bin Umair who narrated from An-Nas+ in As-Sunan Al Kubr, in the book Tufatul Ashr+f
(2/404) and Nabur-R+yah (4/273); A-abr+n in Al Mujamul Kabr (2/211)(1785) and Al Mujamul Ausa like
that which is in Mujmaul Barain (1/120/); Ab Nuaim in Adth Abl Qsim Al Aam (pp. 17-18); Ibnu
R+hawaih in Al Musnad like Nabur-R+yah (4/274) and Al Bazz+r in Al Musnad (2/279-280)(1704); Ibnu Al Athr
in Asadul Ghbah (1/259); Al Qarr+b in Falur-Ram f Sablillh (nos. 4-5); Al Mundhir is of the opinion that its
isn+d is good in At-Targhb wat-Tarhb (2/170) and it is pronounced a by Ibnu ajar in Tahdhbut-Tahdhb
(2/39) and Al Ibah (1/215). Al Haitham said within Al Majma (5/269): The narrator of this adth is the
narrator within a Al Bukhr and Muslim, besides Abdul-Wahhb bin Bukht and he is thiqt (trustworthy).
Refer to As-Silsilah A-aah no. 315 within this adth there is an addition: Except for four matters (the fourth)
is to teach swimming.
Thirdly: Ab Hurairah narrated by Al +kim in Al Mustadrak (2/95); A-abr+n in Al Ausa as in Majmauz-
Zawid (5/269) and Majmaul Barain (1/120/); Al Qarr+b in Falur-Ram f Sablillh no. 12. Al +kim said:
The adth is a based on Muslims terms.
According to me in its isn+d there is Suwaid bin Abdul-Azz who has been classified weak by the majority of the
Ahlil adth and left out by Amad. In the isn+d of Al Qarr+b there is Umar bin abah bin Amr+n who lied in the
name of the Prophet . Refer to Al Majrn (2/88), Miznul Itidl (3/206) and Tahdhbut-Tahdhb (7/407).
This adth is also pronounced af by Ab +tim and Ab Zurah Ar-R+zay+n as in Al Ilal (1/302). Refer to
Nabur-Ryah (4/274).
Fourthly: Ab Dard+ narrated by Al Qarr+b in Falur-Ram f Sablillh no. 13, and not attributed to As-Suy in
Al Jmiu-aghr (5/402 with explanation). This adth is a. Refer within aul Jmi (5498).
Fifthly: With a mursal isn+d from Abdull+h bin Abdur-Raman bin Ab usain who is narrated by At-Tirmidh
within Al Jmi (4/174)(1637).
Sixthly: With a mursal isn+d from J+bir bin Zaid who is narrated by Sad bin Manr in As-Sunan (3/2/208)(2454).
Seventhly: With a Mursal isn+d from Yay+ bin Ab Kathr who is narrated by Sad bin Manr within As-Sunan
(213/207)(2451).
Eightly: With a mursal isn+d from Makl who is narrated by Al Qarr+b within Falur-Ram f Sablillh no. 14. Its
isn+d is af because Saad bin Hubaib is an unknown person as mentioned in Al Mzn (2/120) and Amad bin
Sad Al Hamad+n, who according to An-Nas+ is not strong.
Ninthly: Umar bin Kha+b who is narrated by A-abr+n in Al Ausa and also like that found in Al Majma
(5/269) and Ibnu ibb+n within Al Majrn (3/37) and this adth is pronounced af by Al Mundhir bin Ziyad A-
+a and he said: He messed up the adths isnd, and he alone narrates the adth as indeterminate from a well-
known person, and if he narrated the adth alone,then the adth cannot be used as ujjah. Refer to Nabur-
Ryah (4/274).


Lands shall be thrown open to you and Allah will
suffice you (against your enemies), but none of you
should give up playing with his arrows.
28


Makl said: Umar bin Khab wrote a letter to
the inhabitants of Syria which contained: teach
your children archery and horse riding.
29


Within a Al Bukh+r , the Messenger of Allh
said:

O children of Isml! Throw (arrows), for your
father was an archer
30


One time the Messenger of Allh came across a
group of people who did not want to throw or did
not want to learn archery, so the Messenger of Allh
said:


28
Muslim within A-a (2/1522 no. 1918).
29
Al Qarr+b in Falur-Ram f Sablillh (no. 15); Sad within As-Sunan (3/2/172) and delivered from another
source to be looked at in Kanzul Umml (4/467, 16/584), Al Maqid Al asanah (no. 708), Kashful Khaf (no.
1762), and Talkhul Khabr (4/165).
30
Bukh+r within A-a (6/91 no. 2899).

O children of Isml! Throw (arrows), for your

father was an archer. Keep on throwing arrows and
I am with Ban so-and-so. So one of the parties
ceased throwing. Allhs Messenger said, Why do
you not throw? They replied, How should we
throw while you are with them (i.e. on their side)?
On that the Prophet said, Throw, and I am with
all of you.
31


Saad bin Ab Waqq+ said: The Messenger of
Allh shot with a bow and arrows at the Battle of
Uud and he said to me:

31
Bukh+r within A-a (6/91 no. 2899).


Shoot, Saad! May my father and mother be
sacrificed for you!
32


And Al bin Ab +lib said:

I never saw the Messenger of Allh mention his

parents together for anyone except Saad bin Mlik.
He said to him on the Day of Uud: Shoot, Saad!
May my father and mother be sacrificed for you!
33


From Anas bin M+lik that the Messenger of Allh
said:

Indeed the voice of Ab alah on the battlefield is

better than an army because at the time he was

32
Sunan Ibn Mjah, Kitbus-Sunnah, book 1, adth 135.
33
Bukh+r in A-a (6/91, nos. 2905, 4058, 4059, 6184) and Muslim in A-a no. 2412. Al +fi mentioned
this adth as many as 10 other versions, such as that stated by Adh-Dhahab within Siyar Almu An-Nubal
(1/100).



on the battlefield, he was on his kness and shooting
arrows from his bow whilst reciting the poem: My
soul and your soul are being redeemed and my face
and your face are being saved.
34


The Messenger of Allh possessed a sword, a
bow, arrows, and a spear. That is mentioned in As-
Sunan from Anas bin M+lik , wherein the
Messenger of Allh said:

Whoever shoots an arrow in the cause of All*h, and

it reaches the enemy, whether it misses or hits, it will
be as if he freed a slave.
35


34
Al Bukh+r in A-a (6/78, 93), (7/128, 361)(no. 2902),(2880),(3811),(6064); Amad in Al Musnad (3/105,
206, 265, 286), Faailu-abah (2/803, 848); Muslim in A-a (3/1443, no. 1811); Ibnu Sad within A-
abaqt Al Kubr (5/505-506); Ab Yal+ within Al Musnad (6/137,414, 7/24, 62); Al Baghaw within Sharus-
Sunnah (10/401, no. 2661); Al Baihaq in As-Sunan Al Kubr (9/162); Ibn ibb+n in A-a (2250); Al +kim
within Al Mustadrak (3/352-354); Al umaid in Al Musnad (1202); Ibnul Mub+rak in Al Jihd (no. 89); Al Khab
in Trkhul Baghdd (13/224); Al Qarr+b in Falur-Ram f Sablillh (nos. 32-37).
35
Narrated in a adth from Ab Naj (Amr bin Abash As-Sulam) who was narrated by: Ab D+wd in As-
Sunan (4/29, no. 3965); At-Tirmidh within Al Jmi (4/174, no. 1638) and he said: This adth is a. A-
ay+lis in Al Musnad (2/109-110); Ibnu ibb+n in A-a (7/65-66, no. 4596); Al Baghaw in Sharus-Sunnah
(10/383) and Malimut-Tanzl (2/648); An-Nas+ in Al Mujtab (6/26-27) and Aunan Al Kubr (like that which is
in Tufatul Ashrf (8/163)); Amad in Al Musnad (4/113, 384); Al Baihaq in Dalilun-Nubuwah (5/159) and As-
Sunan Al Kubr (9/161); Ibnul Mub+rak in Al Jihd (no. 219); Al Khab in Muwaa Ahmil Jami wat-Tafrq
(2/284-285); Al Qarr+b in Falur-Ram f Sablillh nos. 18-19, 22-26; Al +kim in Al Mustadrak (2/95) and he
said: This adth is a based upon the terms of Bukhr and Muslim, even though it was not narrated by them.
This statement is agreed to by Adh-Dhahab.
According to me in actual fact it is only in accordance with the terms of Muslim alone; Bukh+r did not narrate it
because within its isn+d is Madn bin Ab alah. Whilst Al Mundhar in At-Targhb wat-Tarhb (2/171) does not



And within As-Sunan, still from Anas bin M+lik ,
he said:

mention within its isn+d two abat and he said: From Mid+n who said: We were surrounded in a battle
together with the Messenger of All*h And Ibnu ibb+n attributed that to him in A-a. Strange that Al
Mundhar why he did not acknowledge that Madn was not a a+b. The Ahli adth are agreed that he was a
t+bi.

Indeed All*h enters three people into jannah by

means of one arrow: the maker when he has a good
motive in making it, the one who shoots it, and the
one who hands it
36


Such is the case because archery can be classified as
one of the preparatory matters in the carrying out of
jih+d, amd jih+d is included amongst the most noble
practices of sunnah. Moreover, it is more noble than
the sunnah practices of ajj or other practices.

Allh decrees:

.l-> !1 _!>' !s >`.l >'
_ _, <!, l > > ,

36
The takhrj of this adth has already been mentioned earlier.


< '.`. s < < 1l
_,Ll _ _%! `, `>! >
, < !, . `Ls > s
< ,l` / '!l :,` ,
>, . > !, '- '1
_$#> !, , | < s '>
'Ls
Do you consider the providing of drinking water to
the pilgrims and the maintenance of Al-Masjid-al-
arm (at Makkah) as equal to the worth of those
who believe in All*h and the Last Day, and strive
hard and fight in the Cause of All*h? They are not
equal before All*h. And All*h guides not those


people who are the limn (polytheists and wrong-
doers).
Those who believed and emigrated and strove hard
and fought in All*hs Cause with their wealth and
their lives are far higher in degree with All*h. They
are the successful.
Their Lord gives them glad tidings of a mercy from
Him, and that He is pleased (with them), and of
gardens (Paradise) for them wherein are everlasting
delights.
They will dwell therein forever. Verily, with All*h is
a great reward.
37


Jihd is the best of Acts

It is mentioned within A-a that a man said: I do not
care and I do not want to practice (any deeds) after
embracing Islm besides (increasing) the prosperity of Al
Masjidul arm!

Al bin Ab +lib said: Jihd in the Way of All*h is
better than that.


37
Srah At-Taubah (9), yt 19-22.


Umar bin Kha+b (who was born there,
editor
) said:
Do not raise your voice in the minbar of the Messenger
of All*h . If all of you have already finished with
carrying out alt, ask about that matter from the
Messenger of All*h . And when Al bin Ab lib asked
him, the *y*t 19-22 in Srah At-Taubah were revealed.
38


The Messenger of Allh explained that im+n and jih+d
are more important than (increasing) the prosperity of Al
Masjidul ar+m, the carrying out of ajj, umrah, aw+f,
and doing good deeds towards the jam+ah of ajj by
means of giving them drinks.

Because of that Ab Hurairah said: More dear to me
is a night of vigil in jihd f sablillh than altul-lail on
a night of lailatul-qadr beside the ajar al-aswad.

Because of that keeping watch in border regions is better
than passing through Makkah or Madinah. Throwing
spears and shooting arrows with a bow is better than
al+tus-sunnah. As for regions that are distant from the
enemy lines, then keeping watch there has the same
blessing as al+tus-sunnah.
39


38
Muslim within A-a (13/25); Amad within Al Musnad (4/269); Ibnu Jarr in At-Tafsr (10/95); Abdur-
Razz+q and Ibnu Ab +tim as mentioned within Tafsr Ibnu Kathr (2/342).
39
This is like as stated by Im+m Amad within the book Al Fursiyah, Ibnul Qayyim (p. 18).



Within the aain of Bukh+r and Muslim it is
mentioned from the Prophet that he said:

Indeed in jannah there are one hundred degrees

(levels). Between one degree and another degree is
the distance between the earth and the sky. All*h has
prepared it for the mujhidn on His Way.
40


Differences of Virtue between Deeds within
the Elements of Jihd

Jih+d possesses deeds that differ in degrees in accordance
with their levels of difficulty. There are deeds that are
more eminent than others. For instance, there is a
difference between unsheathing a sword when desiring to
kill an enemy with unsheathing it at close range, or
shooting an arrow at the enemy from a distance without a

40
Al Bukh+r within A-a (no. 2790), (7423); Al Baghaw in Sharus-Sunnah (10/346-347, no. 2610) and in
Malimut-Tanzl (1/581); Amad within Al Musnad (2/335, 339); Al Marwaz within Zawiduz-Zuhd no. 1536.
Ab Nuaim in Al ilyat (9/47) and ifatul Jannah no. 224; Al Baihaq in Al Asm wa-ift (pp. 503-504) and
As-Sunan Al Kubr (9/15-16, 158-159); Al +kim within Al Mustadrak (1/80); Al Jawzq+n in Al Abl wal
Mankr wa-i wal Mashhr (1/321-322).


barrier with shooting an arrow at the enemy from behind a
castle wall, and assuredly attacking the enemy castles
walls is higher in degree than the previous examples.

The more challenging those deeds, the more fearful is the
enemy under attack or the more beneficial for the
Muslims, and so the greater and higher its primacy in
blessings. All of this is dependent upon the conditions of
the enemy and the conditions of the muj+hidn. It can be
that shooting an arrow is more beneficial than the
others,
41
or that piercing with a sword is more beneficial
than some other method and so on. Certainly this matter is
only known by those who are fighting.


41
Ulam+ differ in opinion as to whether it is more superior (in primacy) between riding a horse and throwing a
spear? According to M+lik: throwing spears whilst riding a horse is more preferred than throwing. His opinion is
mentioned in the book At-Tamhd (14/84). An explanation regarding this matter is mentioned more completely by
Ibnul Qayyim within Al Fursiyah (pp. 11-17) and he closes his explanation with the words: The difference
between the two opinions needs to be separated or distinguished that between one and the other there is a mutual
need or mutual perfection of the other. Neither one is perfect except by means of and with the other. Throwing
(spears) is more beneficial if the enemy is far away, but if both are combined then throwing is no longer more
beneficial and the prowess of being on horseback, as well as spearing back and forth is more superior. However, if
both sides are mutually distant from one another, then throwing is more beneficial and effective. And riding a horse
is not perfect except for both those matters. So the most superior is that which gives the most impact and is most
painful for the enemy and benefits the armies of Isl+m. These differnces are dependent upon the conditions of the
armies and the prevalent conditions. Wall+hu Alam. Refer to Nailul Aur (8/248).


Studying Jihd and Teaching it to others is
include amongst Acts that are Righteous

Learning what and in what way jih+d constitutes Am+l
A-+liat (righteous deeds) if their intention is only
seeking the pleasure of Allh alone. And whoever teaches
this knowledge to other people then he is rewarded the
same as the person who makes jih+d (by means of the
knowledge he teaches) without reducing in the slightest
the reward of the person undertaking jih+d. This matter is
the same as the person who reads Al Qur+n and teaches it
to other people. Those who teach knowledge (knowledge
of it
ed.
) of jih+d must be sincere in their intentions
solely seeking the pleasure of Allh . Likewise also, to
those who teach it they must be sincere and earnest in
their teaching of it. Whilst a students obligations are that
he must respect and be thankful towards his teacher,
because whoever is unthankful to mankind is the same
as if he is unthankful to Allh . It is hoped that a
student does not violate the rights of his teacher and vice
versa.



The Obligations of Helping in Virtue and
Piety and of Mutual Enmity being aram

Teachers must work mutually together and help each
other in righteousness and piety, as in the command of the
Messenger of Allh :

A Muslim is the brother of a fellow-Muslim. He
should neither commit oppression upon him nor ruin
him
42

The similitude of believers in regard to mutual

love, affection, fellow-feeling is that of one body;
when any limb of it aches, the whole body aches,
because of sleeplessness and fever.
43


42
Muslim within A-a no. 2564; Amad in Al Musnad (2/277, 360); Al Baghaw within Sharus-Sunnah
(13/130); Al Baihaq within As-Sunan Al Kubr (6/92) from the adth of Ab Hurairah. Al Bukh+r in A-a
nos. 2442, 6951. Muslim within A-a no. 2580; Ab D+wd within As-Sunan no. 4893. At-Tirmidh within Al
Jmi no. 1426. Amad in Al Musnad 2/91. Ab Nuaim in Al ilyatul Auliy 2/190. Al Baihaq within As-Sunan Al
Kubr (6/94, 201). Al Baghaw within Sharus-Sunnah (13/98) from the adth of Abdull+h bun Umar .
43
Al Bukh+r in A-a no. 2586; Ibnu Mundah in Al Im+n nos. 318-322; Hann+d in Az-Zuhd no. 1029. A-
ay+las in Al Musnad nos. 2048-2049. Bashal in T+rkh W+si (p. 201); Amad in Al Musnad (4/270, 274); Ibnu

By the One in Whose hand is the soul of

Muammad, none of you has believed until he loves
for his brother what he loves for himself of
goodness.
44

A faithful believer to a faithful believer is like the

bricks of a wall, enforcing each other. (While

ibb+n in A-a 1/228, no. 233; Al Baihaq in As-Sunan Al Kubr+ (3/353), Al Ad+b no. 40, Al Arbaain A-
ughr+ (no. 122). Ar-R+mahurmuz in Al Amth+l (pp. 84-85; Al Qa+ in Musnadush-Shih+b (nos. 1366-1368).
Ab Nuaim in Dhikru Akhb+ri Abah+n (2/62, 74); Al Khab in T+rkh Al Baghd+d (12/65). Al Mundhir within
the book Al Arbaain adthan f in+il Marf p. 87: According to A-abr+n this adth is a.
44
Al Bukh+r within A-a no. 13; Muslim in A-a no. 45; At-Tirmidh in Al J+mi no. 2515; Ad D+rim
within As-Sunan 2/307; Ibnu M+jah within As-Sunan no. 67 from the adth of Anas bin M+lik . An-Nas+I in Al
Mujtab+ (8/115); Al Baghaw in Sharus-Sunnah no. 3474; Al Ism+l as in Fatul B+r (1/57). Al +fi Ibnu ajar
said: "Al Khair is a term that includes obedience and matters that are allowed in the affairs of the world and the
Hereafter and it does not include that which has been forbidden by All*h . Love in that adth is the desire to
achieve righteousness". He quoted the words of Al Karm+n: "Included within mn is to hate the evils that happen
towards one's brothers in the same manner as he hates evils occurring towards himself. Because love towards
something requires a person to hate that which contradicts it. This text was not mentioned within the adth because
it was considered sufficient". Refer to Fatul Br (1/57-58).


(saying that) the Prophet clasped his hands, by
interlacing his fingers.)
45

Nurse no grudge and do not sever ties of kinship

and nurse no aversion and live like fellow-brothers
as servants of All*h.
46


45
Al Bukh+r within A-a nos. 481, 2446 and 6026; Muslim within A-a no. 2585; An-Nas+ within Al
Mujtab (5/79-80); At-Tirmidh in Al Jmi, no. 1993; Al Baghaw in Sharus-Sunnah, no. 3461; Amad within Al
Musnad (4/104, 405, 409). Ibnu Ab Shaibah in Al Munaf (11/21) and Al m+n (90); A-ay+lis in Al Musnad
(503); Abdun bin umaid in Al Muntakhab (555); Ibnu ibb+n in A-a, (231, 232 - Al Is+n); Ar-
R+mahurmuz in Al Amthl (p. 85); Ab Ash-Shaikh in Al Aml (300); A-abr+n in Makrim Al Akhlq (89). Ad-
D+ruqun in Al Mutalaf wa'l Mukhtalaf (3/1609); Al Qa+ in Musnadush-Shihb (134, 135) from Ab Ms+ Al
Ashar .
46
This adth is by means of Ibnu Shih+b Az-Zuhr from Anas bin M+lik in Al Muwaa (2/907/14) without the part:
do not sever ties of kinship; Al Bukh+r in A-a no. 6076, Al Adabul Mufrad no. 298; Ab D+wd in As-
Sunan no. 4910; Ibnu ibb+n in A-a no. 5631; Al Baghaw in Sharus-Sunnah (3522); Ab Nuaim in Al
ilyatul Auliy (3/374) and within it is: do not sever ties of kinship. However, the clause and nurse no aversion
is not there because it is missing. Ibnu Abdil Barr in At-Tamhd (6/116) narrates that within it is the clause: do not
compete (contend, be jealous of) with each other, which is part of the adth from Ab Hurairah as we have
explained in Akmul ajr fl Kitb was-Sunnah no. 1 and no. 3. M+lik is not alone in narrating this adth from
Az-Zuhr, yet however, it is followed by Shuaib bin Ab amzah such as that narrated in Al Bukh+r within A-
a no. 6065; Amad in Al Musnad (3/225); Al Baihaq in As-Sunan Al Kubr (10/232), Al Adab no. 300, Al
Arbaain A-aghr no. 136. And Amad added: if they meet each other the best is the one who initiates salm. Al
Alb+n said in Al Irw+ (7/93): The isnd of this adth is a in accordance with the terms of Al Bukhr and
Muslim. However, I am concerned about this addition from the irregular (that differs with the stronger adth)
adth of Anas because Shuaib himself narrates it from Az-Zuhr without the rest of the narrators. Wallhu Alam.
In my opinion, Shuaib is not alone in his narration from Az-Zuhr:
1. This additional clause originates by way of Ab Nuaim Al Fal bin Dukain from M+lik from Az-Zuhr
which is narrated by At-Tirmidh and Ibnu Abdil-Barr within At-Tamhd (6/116); by means of Abdull+h
bin Umar from Az-Zuhri as narrated by A-abr+n in Al Ausa and abr+n within Majmaul Barain
(1/252/); Al Haitham said in Al Majmu (8/67): Within its isnd are people who are unknown.
2. Mamar bin R+shid who was narrated by Abdur-Razz+q in Al Muannaf (no. 20222); Amad in Al
Musnad (3/165, 199); Al Baihaq within As-Sunan Al Kubr (7/303), Al Arbaain A-ughr (no. 135);
Muslim in A-a (4/1983) by means of Yazd bin Zurai and Muammad bin R+fi and Abd bin
umaid from Abdur-Razz+q. Yazd added the clauses: Do not sever ties of kinship and Do not be
angry with each other.



All of the mentioned a+dth are located within the
aain of Al Bukh+r and Muslim.

Within As-Sunan, the Messenger of Allh said:

Shall I not inform you of what is more virtuous than

the rank of a-iym, a-alt, and a-adaqah?
They (the a*bat ) asked, What O Messenger of
All*h ()? It is putting things right between
people, because what destroys good relations is the
shaver (destructive); I do not say the shaver of hair,
but the shaver of the Deen.
47


3. Sufy+n bin Uyainah who is narrated by Muslim in A-a (4/1983); At-Tirmidh in Al Jmi no. 1935;
Al umaid in Al Musnad no. 1183; Amad in Al Musnad (3/110); Ab Yal+ in Al Musnad (6/251-252);
A-ay+las in Al Musnad no. 2091.
47
Ab D+wd in As-Sunan no. 4919; At-Tirmidh in Al Jmi no. 2627; Ibnu ibb+n in A-a no. 1982; Amad
in Al Musnad (6/444) from a marf adth of Ab Dard+ . According to At-Tirmidh this adth is a. In my
opinion this adth fulfills the requirements of Al Bukh+r and Muslim; however it does not have the clause, I do
not say the shaver of hair but it only has the comment from Tirmidh after the mention of that adth and his
classifying it as a. Then it has been summarized as marf by means of Yash bin Al Wald from the servant of
Az-Zubair from Az-Zubair Al Aww+m. However, this adth is considered to possess a flaw. Refer within the book
At-Tufah (3/320) because there is an unknown servant of Az-Zubair. However, he said: Al Mundhar said:
Narrated by Al Bazzr, Al Baihaq and others with a jaid isnd. The words of Al Mundhar are located in At-
Targhb (4/12).



Within A-a it is mentioned that the Messenger
of Allh said:

The gates of Paradise will be opened on Mondays

and on Thursdays, and every servant [of All*h] who
associates nothing with All*h will be forgiven,
except for the man who has a grudge against his
brother. [About them] it will be said: Delay these
two until they are reconciled.
48

48
The adth is from Ab Hurairah and it is narrated by M+lik within Al Muwaa (2/908/17) from Suhail bin Ab
+li from his father. Muslim in A-a no. 2565; Ibnu ibb+n within A-a nos. 5637, 5639; Al Bukh+r
within Al Adabul Mufrad no. 411; Amad in Al Musnad (2/400, 465); Al Baghaw within Sharus-Sunnah no. 3523;
Al Baihaq in Al Adb no. 304. The narration of M+lik was followed by Ab D+wd within As-Sunan no. 4916;
Muslim in A-a (4/1987); At-Tirmidh within Al Jmi no. 2023; Abdur-Razz+q in Al Muannaf no. 20226;
Amad in Al Musnad (2/268, 389); Ab Nuaim in ifatul Jannah no. 180; A-ay+lis in Al Musnad no. 2403; Al
Baihaq in As-Sunan Al Kubr (3/346); Al Khab in Trkhu Baghdd (14/314). Refer to the book Akmul Hajr fl
Kitb was-Sunnah nos. 13, 14.


It is not lawful for a Muslim to desert (not to speak
to) his brother Muslim for more than three days
while meeting, one turns his face to one side and the
other turns his face to the other side. Lo! The better
of the two is the one who starts greeting the other.
49


It is arm by Law to hold Hostilities (bear
enmity) towards another Person without an
Obvious Reason (what is true)

It is forbidden for a muallim to bear enmity (hold
hostilities towards) another person or harm him, both in
either words or deeds without a reason that is true. Allh
decrees:


49
A adth narrated by Ab Ayyb Al An+r narrated by M+lik in Al Muwaa (2/906, 907/13) from Ibnu Shih+b
from A+ bin Yazd Al Laith; Al Bukh+r in A-a no. 2560; Al Bukh+r in Al Adabul Mufrad no. 406;
Muslim in A-a no. 2560; Ibnu ibb+n in A-a no. 5640; Amad in Al Musnad (5/422); Ab D+wd in As-
Sunan no. 4911; Al Baghaw in Sharus-Sunnah no. 3521; A-abr+n in Al Kitb (4/144); Al Qa+ in Musnad
Ash-Shihb no. 881.
The clause: (this one avoids and that one avoids) was narrated by Abdur-Raman
bin Is+q from Az-Zuhr as of that narrated by A-abr+n in Al Mujamul Kabr (4/145). And the narration of the
a+b Az-Zuhr and others, and they numbered eight, was with the clause in Al Munaf:
(this one turns away and that one turns away). Refer to the book Al Akmul Hajr fl Kitb was-Sunnah,
adth no. 2.


_%! ` _,l
l ,-, ! ,.. 1
l.> !., !.| !,
And those who annoy believing men and women
undeservedly, bear on themselves the crime of
slander and plain sin.
50


A person is forbidden from delivering penalties or
sanctions upon another person who has not carried
out any mistakes, been oppressive or exceeded the
bounds.

To impose sanctions and penalties on the basis of
desires only constitutes tyranny, which has been
declared haram by Allh and His Messenger .

Within a quds adth Allh has decreed:

50
Srah Al Az+b (33), ayh 58.

O my slaves, I have made oppression unlawful for

myself and I have made it unlawful among you, so
do not oppress one another.
51


It is arm to bestow Punishment except by
means of that, which is in Accordance with
Ash-Sharah

If a person carries out a mistake or crime, then he may
not be punished except by means of punishment that is in
accordance with Ash-Sharah. And it is not allowed for
the muallimn or the as+tidhn to hand down sanctions in
accordance with their desires and it is not allowed for a
person to be in agreement with them and help them.

As an example, a muallim orders his followers to boycott
or ostracize a person without a legitimate reason. This
kind of act is included amongst those kinds pof acts

51
Related by Muslim in A-a (4/1994); Amad in Al Musnad (5/154, 160) from Ab Dhar .


carried out by priests and rabbis from amongst the
Christians and the Jews, and the leaders of heretical sects
towards their followers.

Ab Bakr A-iddq , and he was the khalfah after the
Messenger of Allh , said to his community: All of you
be obedient to me as long as I am obedient to All*h. If I
do something in disobedience to All*h then there is no
obedience from you all to me.

The Messenger of Allh said:

There is no obedience to a being in matters that are

(sinfully) disobedient to the Creator (All*h).
52

52
Reported in Al Bukh+r in A-a (13/233); Muslim in A-a (3/1469); Ab D+wd in As-Sunan no. 2625;
A-ay+lis in Al Musnad no. 109; Amad in Al Musnad (1/94) from Al bin Ab +lib with the wording:
There is no obedience towards mankind in matters that are (sinfully) disobedient to All*h. Indeed obedience
is only (in matters that are) in that which is righteous and truthful. Other wordings are in the a+dth from Al
akam Al Ghif+r and Imr+n bin Al uain . But, the wording that is explained by the author is from the
narration of Amad in Al Musnad (5/66) from the Musnad of Al akam Al Ghafr. Al Haitham said in Al Majma
(5/226); Amad narrated this adth with many wordings and A-abr+n with a shorter wording, a wording
containing in part: There is no obedience to a created being in matters that are (sinfully) disobedient to the Creator
(All*h). The people within the isnd of Amad are a. Refer to the ways of the narration of this adth in As-
Silsilah A-ahah no. 179.


Whoever among you commands you to do
something that involves disobedience to All*h, do
not obey him
53


If a muallim or teacher commands his followers to
boycott, ostracize, neglect, distance a person, or other
actions, then he must be scrutinized in more detail.
Whenever someone has carried out a sin according to the
guidelines of the law, then he must be punished by
means of the law without there being any additions
thereto. If according to the Sharah he did not carry out
a sin or was in error then it impermissible for a muallim
to bestow any sanctions whatsoever or other upon him.


53
Reported by Al Bukh+r in A-a (13/121, 122); Muslim in A-a (3/1469) from Ibnu Umar with the
wording: It is obligatory upon a Muslim to hear and obey every command. However, if those commands are
disobedience then there is no hearing nor obeying.
The adth from the author has the wording from Ab Sad Al Khudr as narrated by Ibnu M+jah in As-Sunan no.
2863; Ibnu ibb+n in A-a (no. 7/44 with a asan isn+d). Such as that which is said by Al Bair in Al
Mubuz-Zujjah (2/423) and the narration of the adth is attributed to Amad and Ibnu Ab Shaibah in his
Musnad.
And the adth in a Al Jmi A-aghr (6299).




It is arm for assemblage by means of
Partisanship and Fanaticism on the basis of
Despotism or Desire

The Muallimn have prohibited the inciting or instigation
of mankind to enter into a group and carry out
something that causes enmity and hatred amongst them.
Instead, they must fraternize together and mutually help
each other in virtue and piety.

Allh decrees:

!-. ls l 1.l
!-. ls . `-l
And help you one another in Al-Birr and
At-Taqw (virtue, righteousness and piety); but do
not help one another in sin and transgression
54



54
Srah Al M+idah (5), ayh 2.


The Muallimn also disallow the entering into always
with a person to follow his every desire, the defending
of a person who he defends and being hostile towards a
person to whom he is hostile towards. These actions are
the same as the actions of Jinghz Kh+n and people like
him who assumed that people who were submissive to
him as friends and people who were proud towards him
were enemies and dissidents.

However, it should be that they and their followers must
always hold fast to the agreement to continually be
obedient towards Allh and His Messenger , to carry out
that which has been commanded upon them, to forbid that
which has been forbidden by Allh and His Messenger ,
and safeguard the rights of the Muallim in the manner
commanded by Allh and His Messenger .

If one of the as+tidhn has been wronged then he must be
helped. Conversely, if he carries out iniquitous acts then
he must be prevented from doing so and it is not allowed
to help him in carrying out that evil. As the words of the
Messenger of Allh contained within A-a say:

Help your brother whether he is an oppressor or

oppressed. It was said: O Messenger of All*h! I
help him when he is oppressed. But how can I help
him when he oppresses? He said: Prevent him
from oppression, that is your help for him.
55


Al Muwlah (friendship, mutual help, and
defence) in the Truth and because of the
Truth

If a dispute occurs between a muallim with a muallim, a
student with a student, or a muallim with a student, a
person cannot defend either one of them except after it is
clear as to which party is in the right. It is not allowed to
defend one particular party on the basis of ignorance and
desire. He must know the source of the issue clearly and

55
Reported by Al Bukh+r in A-a nos. 2443, 2444, 6952; Muslim in A-a no. 2584; At-Tirmidh in Al
Jmi 2255; Amad in Al Musnad (3/99, 201); Al Baghaw in Sharus-Sunnah no. 3516 from a adth of Anas .


completely. After learning and knowing which party is
right, whoever it happens to be, then he must defend
him. Conversely, he is not permitted to defend the
person in the wrong no matter whom it may be. So, the
purpose of that defence is solely for the worship of Allh
alone, and being obedient to His Messenger , and
following truth and justice.

Allh decrees:

!! _%! `, _,
1`.1l!, , < l ls >.
_ll _,, | > !s
,1 <! | !, `-,..


l-. | 'l. .-. |
< l !, l-. ,,>
O you who believe! Stand out firmly for justice, as
witnesses to All*h, even though it be against
yourselves, or your parents, or your kin, be he rich
or poor, All*h is a better protector to both (than
you). So follow not the lusts (of your hearts), lest you
may avoid justice, and if you distort your witness or
refuse to give it, verily, All*h is ever Well-
Acquainted with what you do.
56


What is meant by Law yalwi (Lisnahu) - and if you
distort (words) is to talk falsely or lie. Whilst what is
meant by Al Ira (reluctance to bear witness) is to hide
or silence the truth like a muted devil.

Anyone who defends a person without seeing the wrong
or the right, then he has already assessed and judged by
means of an ignorance of the law and is out of (the
bounds) of the laws of Allh and His Messenger . They

56
Srah An-Nis+ (4), ayh 135.


must unite together in the defence of the party who is
upon the truth in order to defeat the wrongful party. So
much so that the One who is glorified and exalted is only
Allh and His Messenger and that precedence is
something that is prioritized by Allh and His Messenger
. What is loved on their side is something that is loved
by Allh and His Messenger . What is despised on their
side is despised by Allh and His Messenger , according
to the Will of Allh and His Messenger , and not
because of desires. Because this means that whoever is
obedient to Allh and His Messenger he has already
followed what is true and right. And whoever is immoral
(sinful in deeds) towards Allh and His Messenger then
he damages no-one except himself.

They should make this matter the basis within their
standing (the establishment of their character). If this is
unified and fused within themselves, then no divisions
would occur.

Allh decrees:



| _%! . l !-: `.l
. ,`_: !| || < .
`,` !. l l- _
Verily, those who divide their Deen and break up
into sects, you have no concern in them in the least.
Their affair is only with All*h, who then will tell
them what they used to do.
57


>. _%!l . l.> _
-, ! ',l> ,l ,l`
,s 'Ls

57
Srah Al An+m (6), ayh 159.



And be not as those who divided and differed
among themselves after the clear proofs had come to
them. It is they for whom there is an awful
torment.
58


A student must be grateful for the kindness of a teacher
who has already taught him knowledge. However, a
person is not permitted to pledge allegiance (make an
agreement) to absolutely (shaddal was - appoint [fasten]
as mediator)
59
bond himself (be submissive) to a good
person whether it be a teacher or some other person.
Because this mimics the ignorant people, and it is a type
of agreement that was once adhered to by the Mushrikn.

However, if that agreement is within the sphere of mutual
help (cooperation) in virtue and piety, then it is not held,
because mutual help within (matters of) virtue and piety is

58
Srah l Imr+n (3), ayh 105.
59
Taqiyud-Dn As-Subk explains the evils of shaddal was within the book Fat+w+ (2/548-551) that this custom
was spread in the era of Shaikhul Isl+m Isl+m Ibnu Taimiyah and continued amongst students (novice sufis) who
practiced upon their teachers. Questions posed to the Shaikhul Isl+m Isl+m were as follows: Is it permissible for
beginners to sit between teachers and say: O gathering of good people! I ask All*h and ask you all for one of the
teachers to accept me as a student, or friend, or brother, or one such as that. Then one present in that jamah
stood and took his agreement and gave requirements in accordance with the desires of that teacher. Then his
middle finger was tied with a handkerchief or something else. Is this matter permissible? Because it will give rise to
mutual love and fanaticism towards one of the teachers, whereby he becomes a friend, a brother, a follower, and
part of that factious group that is always together with him both in truth and falsehood and is hostile towards
whom he (the teacher) is hostile towards and is answerable to whatever it is that he defends.
Shaikhul Isl+m Isl+m Ibnu Taimiyah did not answer the questioners question: I ask All*h and all of you, this is
wrong because it associates in partnership with the name of All*h with the name of something besides Him. This
custom continued until after Ibnu Taimiyah died by means of other additions that are contrary to the Sharah of
Isl+m. Refer to Fatw As-Subk.


commanded by Allh and His Messenger , which we
must carry out even if it is without a binding agreement.
Conversely, it is impermissible for there to be an
agreement in the committal of sin and enmity.

A teacher is forbidden to ask his student to swear an oath
to become his follower in a manner that is not in
accordance with the Sharah therefore bidah. It is also
impermissible for a student to violate the rights of or deny
the services of his first teacher. Whilst a teacher cannot
restrict his student (s) from learning from another teacher.
It cannot be said to his student:

Gather together and bond yourselves to me and
disassociate yourselves from relationships with
other teachers.

However, it is hoped a person takes the truth that comes
from his teacher and avoids fanaticism towards him.

Al Muwlah towards Al Muminn must be
within the Bounds of Obedience

If a group of people gather together, it is hoped that that
gathering of theirs is only within the bounds of obedience


towards Allh and His Messenger ,
60
to work together
and help each other in virtue and piety, to mutually help
in honesty, justice, good deeds, amr bil-marf wan-nahi
an al-munkar, help those who are persecuted, and in
whatever is done it is loved by Allh and His Messenger
. Not in disobedience (by being for sinful acts).

They are forbidden to mutually help and work together in
(towards) iniquity, ignorant fanaticism, following desires
that are far removed from the guidelines of Allh, discord
and divergence, or in order to follow someone absolutely
in all matters, and to disobey the commands of Allh and
His Messenger .

If these principles are the fundamental position then there
would be no-one who would move from one group to
another group, from one teacher to another teacher with
whom had previously been taken a contract of loyalty.
There would no longer be teachers vilifying other teachers
by means of bestowing rude nicknames upon them.

The attitude of vilifying other teachers usually begins
because a teacher wants his students to follow all of his
desires, favouring and defending a person whom he

60
As-Subk said within Fatw (2/550): If a group of people gather together and mutually agree to carry that out,
then that is very good.


defends and bearing enmity towards a person whom he
bears absolute enmity towards. And such actions are
certainly ar+m by law.

No-one has the right and authority to command and
require another person to follow him in all matters.
61
It is
allowed in cases that have been commanded by Allh and
His Messenger but not in cases of bidah and
immorality towards Allh and His Messenger .

From the above matters, mankind is divided into two
groups - Ahli-+at and Ahlil Maiyat.

Condemnation for the Frequent Movement
and Transformation of Groups

An example of an ignorant custom is if a person who is
learning from a teacher and becomes his loyal follower.
Then he is considered (deemed) to be a traitor, dissident,
and breaker of promises if he moves to another teacher.
In the times of j+hiliyyah a person would swear loyalty to

61
If a person has a good and bad side, disobedience and obedience, sunnah and bidah, then he has the right to
obtain Al Muw+l+h (the right to be defended and helped), and be rewarded in accordance with his good deeds. At
the same time he holds the right to hold enmity and punish in accordance with the crime and its evil. So, a person
surely has matters that compel people to respect him and also to revile him. Like a poor thief who must have
his hand cut off because he stole but he is also provided with sufficient wealth from the Baitul M+l. Refer to
Majm Fatw (28/208-209). This must become a principle for the Isl+mic dawah activists movement so that
partisan groups do not emerge under the pretext of being beneficial.


become the follower of a certain tribe, but when he
found another stronger tribe he would break his oath
with the first tribe and move on to the second tribe that
he held to be stronger.

Within Isl+m, a person is also forbidden to binding
himself in a certain group by means of an oath of
allegiance and then cancelling it and moving to another
group with the purpose of toying with those pledges and
not in order to fulfill agreements and the Deen of Allh
and His Messenger .

Allh decrees:

-, < | `.s
.1. _ -, !.
`.l-> < l. | <


`l- ! l-. _ >.
_.ll .1 !ls _ -,
!. .. `> >
>, >. _
!| `l, < ., _.,`l
/>l 1l ! `. l.
_ l ,!: < l->l


> _>l .` _ ',!:
_ ',!: _l`..l !s `. l-.
_ .. > >
, . -, !:,. .
,.l !, `.. _s , <
/>l ,s 'Ls _
And fulfill the Covenant of All*h when you have
covenanted, and break not the oaths after you have
confirmed them, and indeed you have appointed
All*h your surety. Verily! All*h knows what you do.
And be not like her who undoes the thread which she
has spun after it has become strong, by taking your


oaths as a means of deception among yourselves,
lest a nation may be more numerous than another
nation. All*h only tests you by this. And on the Day
of Resurrection, He will certainly make clear to you
that wherein you used to differ.
And had All*h willed, He could have made you (all)
one nation, but He sends astray whom He wills and
guides whom He wills. But you shall certainly be
called to account for what you used to do.
And make not your oaths, a means of deception
among yourselves, lest a foot may slip after being
firmly planted, and you may have to taste the evil of
having hindered (men) from the Path of All*h, and
yours will be a great torment.
62

63



62
Srah An-Nal (16), yt 91-94.
63
These yt in general summarize all commands and prohibitions. Allh begins with the greatest and most
important problem, that is, the making of agreements with one another and swearing in the name of Allh. Thus it is
as if Allh had made a covenant between two people the same as if the covenant was with Himself. Because of that
is expressed: And fulfill the Covenant of All*h This phrase is to strengthen the stated obligation and how
important it is to carry it out. The majority of the Ahlit-Tafsr state that this agreement is a baiat that occurred
between the Muslimn and the Prophet . Although this was the cause for the descent of the those yt, the
conclusion and validity were taken from the general gist of the yt, not for that specific reason. That is, the
command to keep promises encompasses all agreements that are spoken by a person. You know! That every kind of
agreement has a contiguous source meaning and law, yet different in degree. An agreement is an approval between
two parties to mutually commit by means of trusting each other, giving rise to peace within both of themselves.
Usually that agreement is confirmed by means of an oath in the Name of Allh or the witness of Allh upon them
both. This is the type of agreement alluded to with the above yt, because it is stated there: when you have
covenanted, that shows the obligation because of demand, and not because of the burden of the Sharah. Then it
continues with: and break not the oaths after you have confirmed them, and indeed you have appointed All*h
your surety (towards those oaths/agreements). Included amongst agreements is the promise to carry something
out. Like the person who agrees to come, promises to provide something that is beneficial, or promises a person to
resolve an issue. This is a kind of agreement given to another person because of generosity, but it is obligatory for it
to be kept because of the demands of faith or because he has bestowed trust upon his friend. Because of that,
agreement and promise are called baiat.


Taking an Agreement at the Hand of One
who is Corrupt

Persons, who have already undertaken such as that, must
remind one another towards virtue and the prevention of
immorality. Do not invite to gather together with people
who like to commit injustice, who like to carry out acts of
lewdness, children, mard+n (beardless youths) who like to
primp, people who like to spread fitnah throughout
society, people whose akhl+q is depraved and whose
religion is no good and people who have bad intentions.

The Deplorableness of unequivocal Al Wal
(loyalty to a group or individual) without
Consideration of whether it is true or false

Whoever makes a promise to a person to defend a person
who is defended and to bear enmity towards a person to
whom enmity is borne towards, then acts such as these are
kinds of agreements that were once carried out by the
Tat+rs who performed jih+d in the way of Shai+n, and not
in the Way of Allh . They are not from the Muslim
armies and are not worthy of being a part of the Muslim
armies. Moreover, they are part of the army of Shai+n.



It should be that they say to their students: You must be
loyal (bear allegiance) to the covenant of All*h,
defending and helping All*h and His Messenger , being
hostile to the person who is hostile towards All*h,
mutually helping in matters of virtue and piety and not
helping in matters of sin and enmity. If the truth is on my
side then you in actual fact would defend the truth itself.
However, if I was on the side of falsehood then you would
not defend that falsehood. Whoever holds the commitment
to these principles then he is included amongst the
Mujhidn he Way of All*h who desires that this Deen
belongs only to All*h and the Word of All*h is at the
highest.
64


Within the aain of Al Bukh+r and Muslim it is
narrated that a man asked the Messenger of Allh :

64
This is the clear statement of Ibnu Taimiyah concerning the legitimacy of baiat juziyah in order to carry out
one of the parts from the Sharah of Isl+m if it does not contain dangers according to Sharah.

%
O Messenger of All*h ! A man fights for pride
and haughtiness another fights for bravery, and
another fights for showing off; which of these
(cases) is in All*hs Cause? The Prophet said, The
one who fights that All*hs Word (Islm) should be
superior, fights in All*hs Cause.
65


If a muj+hid fights because of pride or riy+ hoping for
people to praise him or fighting to be called brave; them
the fight that he carried out is not in the Way of Allh
.

Allh only considers the fight to be in His Way if it s
purpose is to raise high the Word of Allh. Whoever
fights with a purpose being for anything besides that then
he is included amongst those people who are
worthlessly ignorant and Tat+r who are out from the
Sharah of Isl+m.


65
Al Bukh+r within A-a nos. 123, 2810, 3126, 7458; Muslim within A-a no. 1904, and others from Ab
Ms+ Al Ashar .


They deserve and are entitled to a severe punishment in
accordance with the Sharah of Isl+m so that they are
deterred and return to making this Deen as only belonging
to Allh, and that their loyalty and obedience is only
towards Allh and His Messenger . Upholding and
maintaining justice, defending Allh and His Messenger
, loving for Him, being angry because of Him, and
commanding the good and forbidding the evil.

Receiving Payment for a Service that
provides help for Jihd in the Way of AllFh

Trainers or teachers may receive payment from their
students. They may also take wages from their students
because of that undertaking. Earning a living by means of
this work is very good. Similarly, their students may
bestow gifts upon their teachers because of their
performance, both because of success in competition or
not, or because he has obtained full armour. Moreover,
the Sharah even allows the person who is competing to
receive a gift that comes from someone else.



The ulam+ are in agreement that it is permissible for a
leader to take wages from the Baitul M+l for archery,
horseback riding, and riding a camel.
66


A Muslim will receive reward if he donates his wealth
for such competitions. Because these competitions are of
great benefit for the Muslims. Their basic principles are
because these competitions help jih+d in the Way of Allh
whose purpose is in order that the Deen is only for Allh
and so that the Word of Allh becomes the highest.

A Summary of this Deen

This Deen is encapsulated in two matters:

Firstly: We do not worship except only to Allh the Most
High;

Secondly: We worship Allh by means of that which has
been prescribed (within the Sharah) and not by means of
bidah.


66
A number of ulam+ expressed the ijm+ ulam+ (unanimity of agreement amongst scholars) in this matter.
Amongst them are: Ibnu Mundhir in Al Ijm p. 62; Ibnu Qud+mah in Al Mughn (11/127 with Ash-Shirk Al
Kabr); Al An in Al Binyah fsh-Sharil Hidyah (9/ 389); Al Khab Ash-Sharbn in Mughnl Mutj (4/311);
An-Nawaw in Shar a Muslim (13/14); Ibnu Ab Taghlab in Nailul Mrib (1/437); Zakariyah Al An+r in
Shar Raua-lib (4/228).


Allh decrees:

l,l /> _.> s
that He may test you which of you is best in
deed...
67


: .
:

.
.

Fuail Bin Iy+ said:

The most ikhl* and most true (in accordance with
Sharah). He was asked, What do you mean by

67
Srah Al Mulk (67), ayh 2.


the most ikhl* and the most true? He answered:
An act that is ikhl* but not true will not be
accepted, and if an act is true but not ikhl* then
that act also will not be accepted. An act that is
accepted is an act that is ikhl* and true. An act that
is ikhl* is one that is carried out because (for the
sake of) All*h and what is true is that which is in
accordance with the sunnah of the Messenger of
All*h .

Umar bin Kha+b said in his du+:

O All*h. Make all of my acts li and ikhl* for

the sake of seeking Your Will and do not make it for
any other reason.

This is the essence of the Deen of Isl+m for which Allh
sent His Messengers, and revealed His Books. That is,
to submit oneself totally to Allh alone.



Whoever is reluctant to submit himself to Allh then
he is amongst those people who arrogantly preclude
themselves from the worship of Allh .

Allh decrees:

| _%! >.`. _s .!,s
l> .> _>
Verily! Those who scorn My Worship they will
surely enter hell in humiliation!
68


Whoever submits himself to Allh and to some other
besides Him then he has committed shirk.

| < `- : .,
Verily, All*h forgives not that partners should be
set up with Him in worship,..
69


68
Srah Al Gh+fir [or Al Mmin] (40), ayh 60.
69
Srah An-Nis+ (4), ayh 48.



Because Allh is the One Essence who cannot possess
any partners whatsoever, there is nothing that has the right
to be worshipped except Allh, there is nothing to be
feared except Allh, there is no place to put trust in except
in Allh, and there is no-one to make du+ to except
Allh.

Allh decrees:

| s `.! || ,,
s!
So when you have finished, then stand up for
All*hs Worship .
And to your Lord (Alone) your invocations.
70



70
Srah Alam Nashra (94), yt 7-8.


_. ,, ,-. | !|

And your Lord has decreed that You Worship none
but Him
71


_ _L` < `&! _ <
1. ,l`! ` '!l
And whosoever obeys All*h and His Messenger,
fears All*h, and keeps his duty, such are the
successful ones.
72


So obedience (loyalty), fear and piety is only for Allh
and His Messenger .

Allh decrees:

71
Srah Al Isr+ (17), ayh 23.
72
Srah An-Nr (24), ayh 52.



l ` . ! `9., < `&!
l! !,`.> < !.` < _
.&#. `&! !| || < ,s
_
Would that they were contented with what All*h
and His Messenger gave them and had said: All*h
is sufficient for us. All*h will give us of His Bounty,
and (also) His Messenger. We implore All*h (to
enrich us).
73


Similarly, expectation, dependence only upon Allh
alone, whilst orders only originate from Allh and His
Messenger .


73
Srah At-Taubah (9), ayh 59.


Allh decrees:

! `>9., `l ` !
>9 s .!
and whatsoever the Messenger gives you, take it,
and whatsoever he forbids you, abstain (from
it)
74


Al Mzn (the Benchmark for Truth): Al
Qurn and as-Sunnah

Matters that are al+l are those that have been declared
al+l by Allh, and what is ar+m are those that have been
declared ar+m by Allh. This Deen is as it has been
legislated by Him. The Mash+yikh, kings, ulam+,
leaders, labourers, and all created beings are not permitted
to go out from those limits.


74
Srah Al ashr (59), ayh 7.


Conversely, all created beings specifically mankind
must embrace the Deen of Allh because Allh sent His
Messengers. All of them must enter into the Deen of the
Seal of the Prophets , the leader of the descendants of
dam , the leader of the pious, the best of persons and
the most noble in the sight of Allh, namely, Muammad
. May Allh bestow blessings and prosperity upon him.

Al Qur+n and As-Sunnah must become the benchmark
for all issues. If those issues are in agreement with them
both (Al Qur+n and As-Sunnah) then they must be
accepted and if not, then they must be rejected.

As in the manner explained by the Messenger of Allh
within A-aain:

He who does an act which we have not

commanded, will have it rejected [by All*h].
75


The attitudes and words of the Mash+yikh and the
ulam+ in evaluating if something being done is marf
or munkar, whether it is based on guidance or

75
Al Bukh+r in A-a no. 2697; Muslim in A-a no. 1718.


misguidance, must be returned to Allh and His
Messenger . If the matter is accepted by Allh and His
Messenger then it must be accepted; and conversely, if
it is unacceptable to Allh and His Messenger then it
must be rejected. If this is the situation for the Mash+yikh
and the ulam+ then how much more so for the
Muallimn?

Allh decrees:

!! _%! `, `-L < `-L
l |` `> | .s.
,`_: ` || < l | .


`. <!, l > ,l ,>
_.> !. _
O you who believe! Obey All*h and obey the
Messenger, and those of you (Muslims) who are in
authority. (And) if you differ in anything amongst
yourselves, refer it to All*h and His Messenger, if
you believe in All*h and in the Last Day. That is
better and more suitable for final determination.
76


l '_!l > -, <
_,l _:,` _`
`- .>l _>l!, >`>l _,,

76
Srah An-Nis+ (4), ayh 59.


_!l ! l.> ! l.>
| _%! . _ -, ! `.,l>
,l !-, `, <
_%! `, !l l.> _
_>l .|, < _ ',!: ||
1. 1.`.
Mankind were one community and All*h sent
prophets with glad tidings and warnings, and with
them He sent the Scripture in truth to judge between
people in matters wherein they differed. And only
those to whom (the Scripture) was given differed
concerning it after clear proofs had come unto them


through hatred, one to another. Then All*h by His
leave guided those who believed to the truth of that
wherein they differed. And All*h guides whom He
wills to a Straight Path.
77


We ask Allh to bestow His guidance upon us and all
our brothers in order to pursue His Straight Path. The
Way of those who have been given the blessings from
Allh, that is, the Prophets, the addqn (those people
who steadfastly believe in the truth [brought] of the
Messenger of Allh ), the Shuhad+, and the +lin.
They are all the best of friends.

Wall+hu Alam
78



All Praise and Gratitude be to Allh

77
Srah Al Baqarah (2), ayh 213.
78
I finished my commentary, introduction and exegesis of this adth after Ar, Thursday 26, Muarram 1409 H. It
is hoped that Allh makes this treatise become ujjah for us and not ujjah upon us. It is hoped we can practice
our words and that all of the Muslims likewise practice them and peacefully settle the disputes between them. We
always place our trust in Allh and du+: O Allh. Unite the ranks of those who call You with ikhl, Your
servants who are unified in the Book of Allh and the Sunnah of their Prophet , may Allh bestow blessings and
prayers upon him and all of His Messengers. Al amdulill+h.