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The Khilafah is only for Quraish

Ab assn (translation)
Published 15 Jumd II, 1433
In the name of Allah, Ar-Rahman, Ar-Rahim. Praise belongs to Allah, Al-Malik [the king], Al-Quddus
[the holy], Al-Aziz [the mighty], Al-Hakim [the wise], and blessings and peace be upon the chief of
Bani [the sons of] Adam: Muhammad ibn Abd Allah ibn Abd al-Muttalib al-Hashimi [of Bani Hashim]
al-Qurashi [of Bani Quraish]; and upon his wives, his companions, and his followers of the Arab and
the Ajam [non-'Arab]. To proceed:
Allah Azza Wa Jalla said: {O mankind! We created you from a male and a female and We made you
as populations and tribes that you may know one another. Verily the most honorable of you,
according to Allah, is the Atqa [most pious] of you. Verily Allah is Alim [knowing], Khabir
[informed].} [49:13].
It was related that Allahs Messenger said: Verily Allah selected Kinanah from the descendants
of Ismail. He selected Quraish from Kinanah. He selected Bani Hashim from Quraish. He selected
me from Bani Hashim [Related by al-Awza'i from Abu 'Ammar from Wathilah]. It was also related
that he said: Whoever wants to degrade Quraish will be degraded by Allah [Related by Abu
Hilal from Qatadah from Anas; others related it from Sa'd ibn Abi Waqqas]. Regarding what has
been related of the excellent traits of Quraish an entire book could be written, but that is not our
aim here. Rather, the subject is that the Khilafah the leadership of Muslims is only valid for
Quraish (i.e., to be the leaders) and that no one else from mankind has a right to it.
This opinion was reported from the Sahabah from Allahs Messenger , from both the Muhajirun
[those who emigrated from Makkah to al-Madinah, most of them being from Quraish] and the Ansar
[the residents of al-Madinah, most of them being from Aus and Khazraj tribes], may Allah be
pleased with all of the Sahabah and all of those who came after them [of the Muslims]. These
narrations will be presented after a brief mention of how Allah has favored some people over
others; then we will conclude by mentioning what the Ulama [scholars] have said about this issue.
The reader will see that this is an old opinion held by important people and that they are in
complete agreement (i.e., there is Ijma) on it. We ask Allah Taala:
Gloried art Thou, our Lord! Make this work benecial to the Muslims and help us to establish the
Din [religious governance] and help us against our enemies the tyrants. O Allah! Amin, and praise
belongs to Allah, Master of the Universe.
Part I
On the favoring of Allah for some over others
Allah Jalla Thanauhu said: {Verily the most honorable of you, according to Allah, is the Atqa [most
pious] of you. Verily Allah is Alim [knowing], Khabir [informed].} [49:13], so no one precedes
another in worth, according to Allah, except by Taqwa [obedient piety]. That will be seen on Yawm

al-Qiyamah [the day of resurrection] when every worker will receive his wage and every criminal
will receive his punishment. Lineage, on that day, will be of no help; rather, it could be to ones
detriment. But He Taala has preferred the Akhirah [nal life] over the Dunya [current, lowly life] in
great preference. He Taala said: {Look how We favored some of them over others, and truly the
Akhirah [nal life] is greater in ranks and greater in favor.} [17:21], so the favor of the Dunya is in
wealth and children, while the favor of the Akhirah belongs to the Muttaqun [those of Taqwa: piety].
Everyone from Bani Adam is honored and favored, due to His Taala saying: {And We have honored
Bani Adam and We carried them on land and on water and We provided for them of the good things
and We favored them preferentially over many of those whom We created.} [17:70], and praise
belongs to Allah. Then He made some humans in authority over others. He said: {Men are in charge
over women by what Allah favored some of them over others and by what they spent of their
wealth.} [4:34]. He Taala said: {And Allah favored some of you over others in Rizq [provision,
sustenance].} [16:71]. He also favored the Mujahidun over the Qaidun [lit. "sitters", i.e., those who
sat back while others fought], due to His Azza Wa Jalla word: {Allah favored the Mujahidun, who
used their bodies and wealth, a rank over the Qaidun, though all of them have been promised the
best. And Allah favored the Mujahidun over the Qaidun with a great reward.} [4:95]. Allah Taala
even favored some prophets over others. He said: {We favored some prophets over others}
[17:55], and He said: {Those are the messengers; We favored some of them over others. Of them
are those to whom Allah spoke and He raised some of them in ranks.} [2:253].
He Taala said: {We have given to Bani Israil the Book, the Hukm [rule], and the Nubuwwah
[prophecy], and We have provided them of the good things and We favored them over all creation.}
[45:16]. That was, of course, in their time and not our time, since the Nubuwwah [prophecy] with
them ended with Al-Masih ibn Maryam Alaihimas-Salam. So Allah Taala made the Nubuwwah
thereafter among Bani Ismail when he made it be within Quraish. He Taala said:{And Ismail and
Al-Yasa and Yunus and Lut, and each We have favored over all creation.} [6:86], and He said: {And
verily it is a Dhikr [mention, remembrance] for your people and you (plural) will be questioned [or
held responsible].} [43:44], and the people of the Prophet are Quraish.
He Taala said: {Are those who know equal to those who do not know?} [39:9], and He said:{Ashab
an-Nar [companions of the re] are not equal to Ashab al-Jannah [companions of paradise]. Ashab
al-Jannah are the winners.} [59:20].
So Allah Taala favored the Muslims, from His immense favor, over those who disbelieved and
followed the accursed Shaitan [Satan]. So He graced us with His generous promise and guided us to
His straight path, then He commanded us to follow what He Taala sent down of His knowledge and
to follow the one He Taala gave Hukm [rule] and Hilm [wise reservation] (i.e., the Prophet
Muhammad ), from the best of tribes whom He Taala favored over all others. So He ordered us
to obey Allah, the Messenger, and those of authority of the Muminun [believers], and He made the
Amr [authoritative command] be among Quraish, and praise belongs to Allah, Master of the
Universe.
Part II
On some of what was related regarding this opinion
From Abu Bakr Abd Allah ibn Abi Quhafah at-Taimi al-Qurashi
as-Siddiq al-Madani al-Muhajir

1 From Hisham from his father from Aishah Radiyallahu Anha from her father Abu Bakr that he
said, on the day the Prophet died, to the Ansar: We are the Umara [commanders] and you are
the Wuzara [ministers, advisors]. So Hubab ibn al-Mundhir said: No, by Allah, we will not agree!
Let there be an Amir [commander] from us and an Amir from you. So Abu Bakr said: No. Instead,
we are the Umara and you are the Wuzara. They are the most centralized people and the most
Arab in heritage. So give the Baiah [pledge of allegiance] to Umar or to Abu Ubaidah ibn alJarrah. So Umar said: Rather, we give the Baiah to you as you are our Sayyid [chief] and the best
of us and the most beloved of us to Allahs Messenger . So Umar took his hand and pledged his
allegiance to him, then the rest of the people did the same.
His word: They are the most centralized people and the most Arab in heritage meant Quraish.
This is indicated because Umar and Abu Ubaidah are both from Quraish. Umar is from the Adawi
tribe of Quraish and Abu Ubaidah is from the Harithi tribe of Quraish.
In this narration, the Ijma [complete agreement] of the Sahabah is ascertained (since they all
agreed after they disagreed), that the Khilafah must be in Quraish. This Amr [authoritative
command], i.e., the Imarah [command] of the Muslims and the Khilafah, was the rst aair with
which the companions of the Messenger concerned themselves after his death Alaihis-Salam,
and in that there is something to consider.
From Ali ibn Abi Talib ibn Abd al-Muttalib al-Hashimi al-Qurashi
Abul-Hasan al-Madani al-Ku al-Muhajir
2 From Abu Sadiq from Rabiah ibn Najid from Ali that Allahs Messenger said: The Aimmah
[leaders] are from Quraish. Those of them who are dutiful are the Umara [commanders] of those of
them who are dutiful. Those of them who are wicked are the Umara [commanders] of those of them
who are wicked. Each has a right, so give each rightful person his right. If Quraish put in command
over you an amputated Habashi [Abyssinian], then listen to him and obey as long as you are not
made to choose between your Islam and having your neck struck [i.e., being beheaded]; so if one is
made to choose between his Islam and having his neck struck, let him extend his neck and let his
mother bereave him, as there is no Dunya for him nor Akhirah after his Islam is gone.
Misar ibn Kidam related the above from Salamah ibn Kuhail. Misar also related something similar
from Uthman ibn al-Mughirah, but only as a saying of Ali. As for what is related from Abu Sadiq
from Rabiah ibn Najid from Ali that he heard the Prophet say: Whoever nominates himself for
the Imarah [command position] of the Muslims, not being from Quraish, then he is a liar, then it
was related by Sabbah ibn Yahya from al-Harith ibn Hasirah, and both of them are Matrook [lit.
"abandoned", i.e., weak].
From Muawiyah ibn Abi Sufyan Sakhr ibn Harb al-Umawi al-Qurashi
Abu Abd Ar-Rahman ash-Shami
3 From az-Zuhri from Muhammad ibn Jubair ibn Mutim that it reached Muawiyah, while he was
with a delegation of Quraish, that Abd Allah ibn Amr ibn al-As was telling people that there would
be a king from Qahtan. So Muawiyah became angry, stood up, praised Allah as He should be
praised, then said: To proceed: It has reached me that some of your men are telling stories that
are not found in the Book of Allah nor are they traced back to Allahs Messenger . These are your
ignoramuses. So beware of the hopeful desire which will only mislead its people, for verily I heard
Allahs Messenger saying: Verily this Amr [authoritative command] is in Quraish. No person

opposes them except that Allah will turn him over on his face [i.e., in Jahannam, see: Quran
33:66].
4 From al-Fadl ibn Dukain from Abd Allah ibn Mubashshir from Zaid ibn Abi Itab from Muawiyah
that he stood on the Minbar [sermon pulpit] and said that the Prophet said: People are Taba
[lit. "followers", partisans and vassals] of Quraish in this Amr [authoritative command]. The best of
them in Jahiliyah [period of ignorance before Islam] are the best of them in Islam if they
comprehend. By Allah! If it wouldnt make Quraish recklessly arrogant, I would tell them what Allah
has prepared for the best of them.
From Amr ibn al-As ibn Wail as-Sahmi al-Qurashi
Abu Abd Allah al-Madani al-Misri al-Fatih
5 From Habib ibn az-Zubair from Abd Allah ibn Abil-Hudhail that: Amr ibn al-As was teaching us
when a man said: If Quraish does not cease, Allah will certainly place this Amr [authoritative
command] in a Jumhur [large group] of the Jamahir [large groups] of the Arab other than them.*
So Amr ibn al-As said: You have lied [i.e., spoken falsely]. I heard Allahs Messenger saying,
Quraish are the Wulat [pl. of Wali, i.e., authority gures] of mankind in good times and bad until
Yaum al-Qiyamah [the day of resurrection]. This was related by a group of narrators from Shubah
and another version has: The Khilafah [successive authority] is in Quraish until Qiyam as-Saah
[the establishment of the Hour].
*[Translator Note: It is important to realize that today many of the Arab countries are run as
Republics; a Republic in Arabic is called a Jumhuriyah, i.e., a majority-ruled country; these nations
are in direct conict with the apparent meaning of this narration.]
From Abd Allah ibn Umar ibn al-Khattab al-Adawi al-Qurashi
Abu Abd Ar-Rahman al-Madani al-Muhajir
6 From Asim ibn Muhammad from his father from Ibn Umar that Allahs Messenger said:This
Amr [authoritative command] will not cease to be in Quraish as long as two remain among people.
This was related by a group of narrators. Another version has: As long as two men remain, i.e.,
two men of Quraish. Another version includes that he raised two of his ngers when he spoke.
From Anas ibn Malik ibn an-Nadr ibn Damdam an-Najjari
Abu Hamzah al-Madani al-Ansari
7 From as-Saq ibn Hazn from Ali ibn al-Hakam from Anas ibn Malik that Allahs Messenger
said: The Umara [commanders] are from Quraish as long as they do three things: as long as (1)
are merciful when mercy is sought of them, (2) are fair when they divide lots, and (3) are just when
they rule. This was related by the people of Al-Basrah: Arim, Abu Salamah, and Abd Ar-Rahman
ibn al-Mubarak al-Aishi.
8 From Ibrahim ibn Sad ibn Ibrahim from his father from Anas that the Prophet said: The
Aimmah [leaders] are from Quraish. When they rule they are just. When they make promises they
full them. When they are asked for mercy they give it. Whoever of them does not do that, then
upon him is the curse of Allah, the angels, and all of mankind. Nothing will be accepted of them.
Something similar was also related by Bukair al-Jazari from Anas, but Bukair is Majhul [an unknown
narrator].

From Abu Hurairah ad-Dausi al-Azdi

al-Madani
9 From Muhammad ibn Abd Ar-Rahman al-Amiri from Suhail ibn Abi Salih from his father from
Abu Hurairah that Allahs Messenger said to al-Abbas: Among you is Nubuwwah [prophecy]
and the Mamlakah [royal authority].
He did not mean other than Quraish, because the Nubuwwah was never among Banil-Abbas. As for
other shared ancestors other than Quraish, like Hashim, then no. The proof has been established for
Quraish from other evidences, and with Allah Taala is success.
10 From Abuz-Zinad from al-Araj from Abu Hurairah that Allahs Messenger said: People are
Taba [lit. "followers", partisans and vassals] of Quraish in this aair. The Muslim is Taba for their
Muslim. The Kar is Taba for their Kar.
11 From Ibn Abi Dhib from al-Qasim from Na ibn Jubair from Abu Hurairah that Allahs
Messenger said: People are Taba [lit. "followers", partisans and vassals] of Quraish in this
aair. The best are Atba [see: Taba'] of their best. The worst are Atba of their worst.
From Jabir ibn Abd Allah ibn Amr ibn Haram as-Sulami al-Khazraji
Abu Abd Allah al-Madani al-Ansari
12 From al-Amash from Abu Sufyan Talhah ibn Na from Jabir that the Prophet said:People
are Taba [lit. "followers", partisans and vassals] of Quraish in good times and bad. It was related
by Waki and Sufyan ibn Uyainah, and it was also related from Ibn Juraij from Abuz-Zubair from
Jabir.
From Uqbah ibn Amr ibn Thalabah al-Khazraji
Abu Masud al-Madani al-Ansari al-Badri
13 From Habib ibn Abi Thabit from al-Qasim ibn Muhammad from Ubaid Allah ibn Abd Allah from
Abu Masud that Allahs Messenger said to Quraish: This Amr [authoritative command] will not
cease to be in your tribe and you are its rightful possessors, as long as you do not do things that
would cause that Amr to be taken from you. If you do such things, then Allah will cause the worst of
his creation to have authority over you. They will then peel you away as the bark is peeled o a
branch. It was related by a group of narrators from al-Amash and Sufyan, and from Waki from
Kamil.
From Utbah ibn Abd as-Sulami
Abul-Walid al-Himsi
14 From Ismail ibn Ayyash from Damdam from Shuraih from Kathir from Utbah that Allahs
Messenger said: The Khilafah [successive authority] is in Quraish. It was related by Hisham ibn
Ammar and al-Huti and Abd al-Wahhab ibn Dahhak and others. One version added: And the
Hukm [rule] is in the Ansar, the Dawah [propogation] is in the Habashah [Abyssinians], and Jihad
and Hijrah are in the Muslims (i.e., every Muslim) and the Muhajirun thereafter,and in another
version: and the Mujahidun thereafter.
From Nadlah ibn Ubaid ibn Abid al-Aslami
Abu Barzah al-Khurasani al-Muhajir

15 From Sukain from Sayyar ibn Salamah from Abu Barzah that Allahs Messenger said: The
Aimmah are from Quraish. It was related from Aan, Sulaiman ibn Dawud, and others. Sulaiman
also mentioned: When mercy is sought of them they give it. When they make promises, they full
them. When they rule they are just. Whoever does not do this of them, then upon him is the curse
of Allah, the angels, and all of mankind.
From al-Harith ibn al-Harith al-Ashari and Abu Umamah al-Harithi
Radiyallahu Anhuma
16 From Damdam from Shuraih ibn Ubaid from al-Harith ibn al-Harith and Abu Umamah from the
Prophet that he said: The best Aimmah [leaders] of Quraish are the best Aimmah of all people.
It was related by a group of narrators from Ismail ibn Ayyash. It also contains: from Kathir ibn
Murrah and Amr ibn al-Aswad, who both were from the elders of the Tabiun [lit. "followers", i.e.,
students of the Sahabah], so they never met the Prophet .
Part III
This opinion is the opinion of Ahl as-Sunnah, the Shiah, and others. No one of the people of Islam
disagreed on this matter except for the Khawarij [lit. "outcasts", a major sect of Muslims] and only
some of the Mutazilah [lit. "those withdrawn", a major sect of Muslims].
Abul-Hasan al-Ashari (died 324) said: They disagreed: Is it permissible for the Aimmah [leaders] to
be from other than Quraish? There are two opinions. Some of those from the Mutazilah and the
Khawarij said: It is permissible for the Aimmah to be from other than Quraish, and some of the
Mutazilah and all others said: It is not permissible for the Aimmah to be from other than
Quraish."
Abu Amr ad-Dani (died 444) mentioned Ijma [complete agreement] on this topic, saying: Verily
the Imamah [leadership] is in Quraish. It is exclusive to them and to no other of the Arab or the
Ajam [non-'Arab], due to his saying: The Aimmah [leaders] are from Quraish, and: This Amr
[authoritative command] will not cease to be in Quraish as long as two remain among people, and
due to the Ijma of the Muslims after him that they agreed to only appoint Quraish.
Part IV
On the opinion of Ahl az-Zahir
Ibn Hazm (died 456) said: The Khilafah [successive authority] is not permissible except for a man
from Quraish, and they are the descendants of Fihr ibn Malik ibn an-Nadr ibn Kinanah, those who
return the lineages of their fathers back to him.
Since the Zahir [apparent text] of the Hadith does not require Tawil [gurative interpretation], and
Allah and His Messenger did not interpret it, then the opinion of all of Ashab az-Zahir [those who
follow the Zahir] is the opinion based on the text of the Hadith itself. Such is that the Khilafah can
not be for anyone except Quraish. The is the opinion of all of Ahl al-Hadith [the narrators of Hadith]
like al-Bukhari, Muslim, Ibn Abi Asim and others, Radiyallahu Anhum.
Part V
On the opinion of the Hanas
Al-Kashani (died 587) said about the Hadith: Quraish are equals to one another and the Arab are
equals to one another.: Quraish includes Bani Hashim and the Arab are equals to one another as

the Hadith states, but the Arab are not equals to Quraish, due to the excellence of Quraish over the
rest of the Arab. For this reason they were specied for the Imamah [leadership]. The Prophet
said: The Aimmah [leaders] are from Quraish.
Ala ad-Din al-Haska (died 1088) said about the Major Imamah [leadership], dening it as: the
entitlement of a general disposition of power over all mankind, which is discussed in theological
rhetoric, and his (i.e., the leaders) inauguration is the most important of obligations. This is why
they (the Sahabah) put it forward even before burying the Miracle Worker [the Prophet ]. The
conditions of his existence are that he be a Muslim, a freeman, a male, of sound mind, mature,
capable, and Qurashi [i.e., of Quraish], not that he must be Hashimi nor Alawi [i.e., related to 'Ali
ibn Abi Talib] nor Masum [infallible].
At-Turi (died 1138) said: The condition is that the Khalifah be Qurashi, not that he be Hashimi.
Ibn Abidin (died 1252) commented on al-Haska, saying: His saying (Qurashi) is due to his
saying: The Aimmah [leaders] are from Quraish, and the Ansar surrendered the Khilafah to
Quraish because of this Hadith. This thus refutes the opinion of the Dirariyah [i.e., from Dirar ibn
'Amr the Mu'tazili] that the Imamah [leadership] is valid for other than Quraish and of the
Kabiyah [i.e., from 'Abd Allah ibn Ahmad al-Ka'bi the Mu'tazili] that It is merely better that he be
Qurashi (but not binding).
Part VI
On the opinion of the Malikis
Al-Mawwaq (died 897) said: The conditions of the Imamah [leadership] are three: (1) that the
Imam [leader] embodies the conditions of giving Fatwa [legal verdict], (2) that he be Qurashi in
lineage, and (3) that he be a person of chivalry and competence in solving problems and important
issues that might befall the nation. This is the Aqidah [creed, belief] of Ahl as-Sunnah wal-Jamaah.
The Khalaf [successors] took it from the Salaf [predecessors].
An-Nafarawi (died 1126) said: It is not obligatory to obey the Imam [leader] except with the
following conditions: (1) Islam, (2) Taklif [being appointed, assigned to the task], (3) Masculinity, (4)
Freedom, (5) Justice, (6) Knowledge, (7) Suciency, (8) being from Quraish, (9) Being singular (i.e.,
there cant be two Imams).
Ad-Dardir (died 1201) said, describing the Khalifah: that he is Qurashi, so the Khilafah of other
than Quraish is not valid, because the Prophet made the Khilafah in Quraish. As for Quraish, it is
said: He is Fihr ibn Malik ibn an-Nadr, though most people say (Quraish) is an-Nadr himself. It is not
a condition that (the Khalifah) be Abbasi nor Alawi, due to the Ijma [complete agreement] of the
Sahabah on the Khilafah of as-Siddiq [i.e., Abu Bakr] who was Taimi, then Umar who was Adawi,
then Uthman who was Umawi. then Ali who was Hashimi, and all of them are from Quraish. Then
the Khilafah settled with Bani Umayyah along with its tribulations, then with Banil-Abbas.
Ad-Dasuqi (died 1230) said about the saying of ad-Dardir: As for Quraish: the one to whose
lineage the Khalifah must return is Fihr, who was nicknamed Quraish.
As-Sawi (died 1241) said about the saying of ad-Dardir: made the Khilafah in Quraish: i.e., due to
his commanding that in the bulk of many authentic Mutawatir [repeated over and over with
dierent chains of transmission] Hadiths.
Part VII

On the opinion of the Shais

Al-Mawardi (died 450) said, regarding the conditions of the Khilafah: The seventh condition:
lineage, which is that he is from Quraish, due to the texts in that regard as well as the
establishment of Ijma [complete agreement] on that, and no consideration should be given to Dirar
when he deviated and claimed it is valid for all people.
Abul-Muzar as-Samani (died 489) said, regarding Ijma: The rst kind is when Ijma [complete
agreement] occurs after some preceding disagreement in a single time period, like the
disagreement of the Sahabah then their agreement after that disagreement, so that Ijma is then
established among them and whatever occurred of disagreement before that became invalid, since
one must act upon what was settled and they settled on the Ijma and the disagreement ceased.
What is found of this among the Sahabah is their disagreement when the Ansar said: Let there be
an Amir [commander] from us and an Amir from you, then Abu Bakr Radiyallahu Anhu debated
them and informed them that the Khilafah is not valid except from the tribe of Quraish, so they
returned to that opinion and the disagreement ceased.
An-Nawawi (died 676) said, regarding the conditions of Imamah [leadership]: They are: that he is
appointed, a Muslim, just, free, male, knowledgable, a Mujtahid [able to derive rulings directly from
the religious texts], brave, of his own opinion and suciency, able to hear, able to see, able to
speak, and Qurashi [i.e., of Quraish].
Zakariya al-Ansari (died 926) said: The condition(s) of the Imam [leader] is his being t for making
decisions, being Qurashi [i.e., of Quraish], and being brave.
Abu Shuja (died 977) said: So the condition(s) of an Imam [leader] is his being t for making
decisions and being Qurashi [i.e., of Quraish], due to the report: The Aimmah [leaders] are from
Quraish.
Part VIII
On the opinion of the Hanbalis
Ahmad (died 241) said: There is not to be, in other than Quraish, a Khalifah.
Ibn Hamdan (died 695) said: The greatest Imamah [leadership] is not valid for anyone except
someone who is Muslim, free, male, appointed, just, Mujtahid [able to derive rulings directly from
the religious texts], brave, obeyed, of his own opinion, able to hear, able to see, able to speak,
Qurashi [i.e., of Quraish].
Ibn Taimiyah (died 728) said: There is no doubt that there is a legal ruling established specic for
Quraish, which is the Imamah being from them and no other, and he said: As for the Khilafah
being in Quraish, then this is part of His law and His religion. The texts on this are well-known,
transmitted, preserved and mentioned by the Sahabah. That does not entail that the Khilafah is in a
specic clan of Quraish, just as it is not valid in anyone other than Quraish, and none of the
Sahabah ever reported such a thing.
Al-Maradawi (died 885) said: He is considered to be Qurashi [i.e., of Quraish], free, male, just,
knowledgable, and self-sucient, from the beginning (of his appointment) and continuously.
Conclusion
The opinion is thus assured that the Khilafah, which is the Imarah [command] of the Muslims and

their Imamah [leadership], is not valid except for the descendants of Quraish, and he is Fihr ibn
Malik al-Kinani al-Adnani from the children of Ismail ibn Ibrahim Alaihimas-Salam, and it is not
valid for anyone else of the Arab, meaning all the rest of Adnan, nor all of Qahtan, nor all of
Qudaah, just as it is not valid for anyone of the Ajam [non-'Arab]. This is the Din [religious
governance] and Hukm [rule] of Allah al-Haqq [the Truth] Taala, as well as His favoring some of His
creation over others, just as such was revealed to His Prophet Muhammad . We hear and we
obey. He Azza Wa Jalla said: {The only saying of the Muminun [believers], when they are called to
Allah and His Messenger to rule between them is that they say: We hear and we obey, and such
are the winners.} [24:51], and He Taala said: {O those of you who believe! Obey Allah and obey
the Messenger and those possessing the Amr [authoritative command] from you.} [4:59], and the
foremost possessors of the Amr from mankind are those who were assigned the Amr from Quraish,
just as Allahs Messenger said: Quraish are the Wulat [pl. of Wali, i.e., authority gures] of
mankind in good times and bad until Yaum al-Qiyamah [the day of resurrection], and He Taala
said: {So if you dispute about anything, then refer it to Allah and the Messenger if you believe in
Allah and the last day. That is choicest and the best interpretation.} [4:59].
And with Allah Taala is success.