‫اﻟﺴـﱠﻨ ِﺔ‬

‫ﱡ‬ ُ
‫ﻮل‬ ‫ﺻ‬ُ‫أ‬ُ
‫ِﻲ‬
‫ﻧ‬ ‫ﺎ‬‫ﺒ‬ ‫ﯿ‬ ‫ﱠ‬
‫اﻟﺸ‬ ‫ﻞ‬ َ ‫ﺒ‬ ْ َ
َ َ ِ َ ْ ‫ِﻺ َﻣ ِﺎم أ‬
‫ﻨ‬ ‫ﺣ‬ ‫ﺑﻦ‬ ‫ﺪ‬
ِ ‫ﻤ‬ ‫ﺣ‬
‫َ ﱢ‬ ِ‫ﻟ‬
ُ
– ‫– َر ِﺣ َﻤ ُﻪ اﷲ‬
Uṣūl al-Sunnah
By Imām Aḥmad ibn Ḥanbal al-Shaybānī
— May Allāh have Mercy Upon Him —

:‫ِﻲ‬ َ ‫ﻗﺎل أﺑﻮ َﯾ ْﻌَﻠﻰ‬

‫اﻟﺤ ْﻨ َﺒﻠ ﱢ‬
ً ‫ﺎن َﻗﻠِﯿ‬
«‫ﻼ‬ َ ‫ﯿﻦ ﻓِﻲ َﻃَﻠ ِﺒ َﻬﺎ َﻟ َﻜ‬ ‫» َﻟ ْﻮ ُر ِﺣ َﻞ إَِﻟﻰ ﱢ‬
ِ ‫اﻟﺼ‬

Abū Yaʿlá al-Ḥanbalī said:

If one were to travel to China in search of it [i.e. Uṣūl

al-Sunnah of Imām Aḥmad] it would be no mean feat.
:‫ﻋﻨﺪَﻧﺎ‬
َ ‫اﻟﺴـﱠﻨ ِﺔ‬ ُ
‫أﺻﻮل ﱡ‬ :‫ﻮل‬ ُ ‫ َﯾ ُﻘ‬- ‫ﺑﻦ َﺣْﻨـَﺒ َﻞ‬ ِ ‫ َأ ْﺣ َﻤَﺪ‬- ‫ﷲ‬
ِ ‫ﺑﻦ ُﻣ َﺤ ﱠﻤَﺪ‬ ِ ‫ َﺳ ِﻤ ْﻌ ُﺖ َأَﺑﺎ َﻋْﺒِﺪ ا‬:‫ﻗَﺎ َل‬
ُ ‫واﻹ ْﻗﺘَِﺪ‬،—
‫اء‬ ِ ‫ﻮل — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬ ِ ‫اﻟﺮ ُﺳ‬
‫ﺎب ﱠ‬ ُ ‫ﺎن َﻋَﻠْﯿ ِﻪ َأ ْﺻ َﺤ‬َ ‫اﻟﱠﺘ َﻤ ﱡﺴ ُﻚ ِﺑ َﻤﺎ َﻛ‬
‫ﻮس َﻣ َﻊ‬ ِ ‫اﻟﺠُﻠ‬
ُ ‫ﺎت َو‬ ِ ‫ﻮﻣ‬َ ‫اﻟﺨ ُﺼ‬ ُ ‫ َوَﺗ ْﺮ ُك‬،‫ َو ُﻛ ﱡﻞ ِﺑْﺪ َﻋ ٍﺔ َﻓ ِﻬ َﻲ َﺿﻼَﻟ ٌﺔ‬،‫ َوَﺗ ْﺮ ُك اﻟِﺒَﺪ ِع‬،‫ِﺑ ِﻬ ْﻢ‬
.‫ﯾﻦ‬ ‫ﺎت ﻓِﻲ ﱢ‬
ِ ‫اﻟﺪ‬ ِ ‫ﻮﻣ‬ ُ ‫ َو‬،‫ال‬
َ ‫اﻟﺨ ُﺼ‬ ِ ‫واﻟﺠِﺪ‬
ِ ‫اء‬ ِ ‫ َوَﺗ ْﺮ ُك‬،‫اء‬
ِ ‫اﻟﻤ َﺮ‬ َ ‫ﺎب‬
ِ ‫اﻷ ْﻫ َﻮ‬ ِ ‫َأ ْﺻ َﺤ‬

I heard Abū ʿAbdillāh Aḥmad ibn Ḥanbal saying: The fundamental

principles of the Sunnah with us are: Holding fast to what the
companions of the Messenger of Allāh ‫ ﷺ‬were upon. Taking them
[and their way] as a model to be followed. The abandonment of
innovations, and every innovation is misguidance. The abandonment
of controversies. The abandonment of sitting with the people of
Ahwāʾ (desires). And the abandonment of quarrelling, argumentation
and controversy in the religion.

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1
‫واﻟﺴﱠﻨ ُﺔ ُﺗ َﻔ ﱢﺴ ُﺮ‬
‫ﱡ‬ ،— ‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬ ِ ‫ﻮل ا‬ ِ ‫ﺎر َر ُﺳ‬ ُ ‫ َآﺛ‬:‫واﻟﺴـﱠﻨ ُﺔ ِﻋْﻨَﺪَﻧﺎ‬
‫ﱡ‬
‫ َوﻻ‬،‫ﺎل‬ َ ‫ َوﻻ ُﺗ ْﻀ َﺮ ُب َﻟ َﻬﺎ‬،‫ﺎس‬
ُ ‫اﻷ ْﻣَﺜ‬ ٌ ‫اﻟﺴﱠﻨ ِﺔ ِﻗَﯿ‬
‫ﺲ ﻓِﻲ ﱡ‬ ِ ‫ َوَﻟْﯿ‬،‫آن‬ ِ ‫ِﻞ اﻟ ُﻘ ْﺮ‬
ُ ‫ َو ِﻫ َﻲ َدﻻﺋ‬،‫آن‬ َ ‫اﻟ ُﻘ ْﺮ‬
َ ‫ﺎع وَﺗ ْﺮ ُك‬
.‫اﻟﻬ َﻮى‬ ُ ‫ إﱠﻧ َﻤﺎ ُﻫ َﻮ اﻹﱢﺗـَﺒ‬،‫اء‬ َ ‫ﻮل َوﻻ‬
ِ ‫اﻷ ْﻫ َﻮ‬ ِ ‫ُﺗْﺪ َر ُك ﺑﺎﻟ ُﻌ ُﻘ‬

And the Sunnah with us are the āthār (narrations) of the Messenger of
Allāh ‫ﷺ‬. And the Sunnah explains and clarifies the Qurʾān. It is the
guide to the Qurʾān [containing evidences and indications as to its
meanings and correct interpretations]. There is no Qiyās (analogical
reasoning) in the Sunnah and examples or likenesses are not to be
made for it. Nor is it grasped and comprehended by the intellects or
the desires. Rather it [consists of] following [and depending upon] it,
and abandoning the hawá (desire).

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2
‫ﻣﺔ اﱠﻟﺘِﻲ َﻣ ْﻦ َﺗ َﺮ َك ِﻣْﻨ َﻬﺎ َﺧ ْﺼَﻠ ًﺔ — ﻟﻢ َﯾ ْﻘَﺒْﻠ َﻬﺎ وُﯾ ْﺆ ِﻣ ْﻦ ِﺑ َﻬﺎ — َﻟﻢ َﯾ ُﻜ ْﻦ‬ ِ ‫اﻟﺴﱠﻨ ِﺔ اﱠﻟ‬
ِ ‫ﻼز‬ ‫وﻣﻦ ﱡ‬
‫ﺎن ِﺑ َﻬﺎ ﻻ‬ ُ ‫ﯾﻤ‬
َ ‫اﻹ‬ َ ‫ﯾﻖ ِﺑ‬ُ ‫ واﻟﱠﺘ ْﺼِﺪ‬،ِ‫ﺎن ِﺑﺎﻟ َﻘَﺪ ِر َﺧْﯿ ِﺮ ِه َو َﺷ ﱢﺮه‬
ُ ‫اﻹﯾﻤ‬ َ ‫ِﻣ ْﻦ َأ ْﻫﻠ‬
ِ ‫ َو‬،‫ِﯿﻪ‬
ِ ‫ﯾﺚ ﻓ‬ ِ ‫ﺎﻷ َﺣ ِﺎد‬ َ :‫ِﻬﺎ‬
.[‫ﺎن ]ِﺑ َﻬﺎ‬ ُ ‫اﻹﯾﻤ‬
َ ‫ﯾﻖ ِﺑ َﻬﺎ َو‬ ُ ‫ ﻟ َِﻢ؟ َوﻻ َﻛْﯿ َﻒ؟ إﱠﻧ َﻤﺎ ُﻫ َﻮ اﻟﱠﺘ ْﺼِﺪ‬:‫ﺎل‬ ُ ‫ُﯾ َﻘ‬

And it is from the binding and necessary Sunnah — which whoever

leaves a single matter from it, has not accepted it [in its totality], nor
believed in it and is not from its people [i.e Ahl al-Sunnah] — to have
faith in Qadar (the Divine Pre-decree), both its good and its evil. To
affirm the aḥādīth related to it and to have faith in them. It is not to be
said, ‘Why?’ or ‘How?’. It is [but] attestation [to the truthfulness of
such aḥādīth] and having faith in them.

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3
‫ﺎن ِﺑ ِﻪ‬ُ ‫ﯾﻤ‬ َ ‫اﻹ‬ َ ‫ِﻚ وأُ ْﺣ ِﻜ َﻢ َﻟ ُﻪ‬
ِ ‫ﻓ َﻌَﻠْﯿ ِﻪ‬، َ ‫ِﻲ َذﻟ‬
َ ‫ﯾﺚ وَﯾﺒُﻠ ْﻐ ُﻪ َﻋ ْﻘُﻠ ُﻪ َﻓ َﻘﺪ ُﻛﻔ‬ َ ‫وﻣ ْﻦ َﻟ ْﻢ َﯾ ْﻌ ِﺮ ْف َﺗ ْﻔ ِﺴْﯿ َﺮ‬
ِ ‫اﻟﺤِﺪ‬ َ
‫ﺎن ِﻣْﺜَﻠﻪ ﻓﻲ اﻟ َﻘَﺪ ِر َو ِﻣْﺜ َﻞ‬ َ ‫ﺜﻞ َﻣﺎ َﻛ‬ َ ‫وﻣ‬
ِ ‫وق‬ ِ ‫اﻟﻤ ْﺼُﺪ‬ َ ‫اﻟﺼ ِﺎد ِق‬:‫ﯾﺚ ﱠ‬ ِ ‫ﺜﻞ َﺣِﺪ‬ َ ‫ﻣ‬، ِ ‫ِﯿﻢ َﻟ ُﻪ‬
ُ ‫َواﻟﱠﺘ ْﺴﻠ‬
ِ ‫ ﻓﺈﱠﻧ َﻤﺎ َﻋَﻠ‬،‫اﻟﻤﺴَﺘ ِﻤ ُﻊ‬
‫ﯿﻪ‬ ُ ‫ﺶ ِﻣْﻨ َﻬﺎ‬ َ ‫ﻮﺣ‬َ ‫واﺳَﺘ‬
ْ ‫ﺎع‬ ِ ‫اﻷﺳ ِﻤ‬ ْ ‫ؤﯾﺔ ُﻛﱢﻠ َﻬﺎ وإن َﻧَﺒ ْﺖ َﻋ ِﻦ‬ ِ ‫اﻟﺮ‬ ‫أﺣﺎدﯾﺚ ﱡ‬
‫ات ﻋﻦ‬ ِ ‫ﻮر‬ َ ‫اﻟﻤْﺄُﺛ‬
َ ‫ﯾﺚ‬ ِ ‫اﻷ َﺣ ِﺎد‬ َ ‫ﯿﺮ َﻫﺎ ِﻣ َﻦ‬ َ ‫اﺣﺪًا‬
ِ ‫وﻏ‬ ِ ‫وَأ ْن ﻻ َﯾ ُﺮﱠد ِﻣْﻨ َﻬﺎ َﺣ ْﺮﻓًﺎ َو‬،َ ‫ﺎن ِﺑ َﻬﺎ‬ ُ ‫اﻹﯾﻤ‬
َ
.‫ﺎت‬ ‫ﱢ‬
ِ ‫اﻟﺜ َﻘ‬

And whoever does not know the explanation of a ḥadīth and [whose]
intellect [does not have the capacity] to make him understand it, then
that would be sufficient [i.e. to just merely affirm the aḥādīth and have
faith in them] since (everything from the religion) has been perfected
for him. And it is necessary for him to have faith in it and to submit to
it, such as the ḥadīth of ‘the truthful one, the one who was believed’
and whatever is similar to it in the matter of al-Qadar. And also like
the aḥādīth regarding the Ruʾyah (the believer’s seeing of Allāh in the
Hereafter), all of them, even if they disagree with people’s hearing and
[even] if the one who is listening to them feels repelled by and is
averse to them.
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4
‫ﻼم ﻓﻲ اﻟ َﻘَﺪ ِر‬ َ ‫ﻓﺈن‬
َ ‫اﻟﻜ‬ ‫ ﱠ‬،‫ال‬ َ ‫اﻟﺠَﺪ‬
ِ ‫ وﻻ َﯾَﺘ َﻌﱠﻠ ُﻢ‬،‫ﺎﻇ َﺮ ُه‬ ِ ‫ﺎﺻ َﻢ َأ َﺣﺪًا وﻻ ُﯾَﻨ‬ِ ‫وأ ْن [ ﻻ ُﯾ َﺨ‬ َ ]
‫ﺎﺣُﺒ ُﻪ — ِإ ْن‬ ِ ‫ﻮن َﺻ‬ ُ ‫ َوﻻ َﯾ ُﻜ‬،‫ﻨﻪ‬ ُ ‫ﻨﻬ ﱞﻲ َﻋ‬ِ ‫اﻟﺴَﻨ ِﻦ َﻣ ْﻜ ُﺮو ٌه َﻣ‬ َ ‫آن‬
‫وﻏْﯿ ِﺮ َﻫﺎ ِﻣ َﻦ ﱡ‬ ِ ‫ﯾﺔ َواﻟ ُﻘ ْﺮ‬ِ ‫واﻟﺮ ْؤ‬
‫ﱡ‬
.‫ﺎر‬ َ ‫ َوُﯾ ْﺆ ِﻣ َﻦ ِﺑ‬،‫ال وُﯾ َﺴﱢﻠ َﻢ‬
ِ ‫ﺎﻵﺛ‬ َ ‫اﻟﺠَﺪ‬
ِ ‫اﻟﺴﱠﻨ ِﺔ َﺣﱠﺘﻰ َﯾَﺪ َع‬ ‫اﻟﺴﱠﻨ َﺔ — ِﻣ ْﻦ َأ ْﻫ ِﻞ ﱡ‬
‫ﻼﻣ ِﻪ ﱡ‬ َ ‫َأ َﺻ‬
ِ ‫ﺎب ِﺑ َﻜ‬

And that he does not argue with anyone, nor dispute, nor should he
learn [about how to make] argumentation [in such matters]. For
indeed, (indulging in) theological rhetoric [i.e. kalām] in the matter of
Qadar, the Ruʾyah, the Qurʾān and other such issues are among the
ways that are detestable and forbidden. The one who does so, even if
he reaches the truth with his words, is not from Ahl al-Sunnah, until
he abandons [using] this mode of argumentation, [and until he]
submits and believes in the āthār (the prophetic narrations and those
of the Companions).

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5
َ ‫ﻓﺈن َﻛ‬
‫ﻼم‬ ‫ ﱠ‬:‫ﺎل‬ َ ‫ﺲ ِﺑ َﻤ ْﺨُﻠﻮق‬
َ ‫ﻗ‬، ٍ َ ‫ﻮق َوﻻ َﯾ ْﻀ ُﻌ ُﻒ َأ ْن َﯾ ُﻘ‬
َ ‫ َﻟْﯿ‬:‫ﻮل‬ ٍ ‫ﺲ ِﺑ َﻤ ْﺨُﻠ‬ َ ‫ﷲ وَﻟْﯿ‬ِ ‫ﻼم ا‬ ُ ‫ﺮآن َﻛ‬ ُ ‫واﻟ ُﻘ‬
ِ ‫ﺎﻇ َﺮ ُة َﻣ ْﻦ َأ ْﺣَﺪ َث ﻓ‬
‫ِﯿﻪ‬ َ ‫وﻣَﻨ‬
ُ ‫ﺎك‬ َ ‫ وإﱠﯾ‬،‫ﻮق‬ ٌ ‫ﻲء َﻣ ْﺨُﻠ‬ ٌ ‫ﺲ ِﻣْﻨ ُﻪ َﺷ‬ َ ‫ َوَﻟْﯿ‬،‫ِﻦ ِﻣْﻨ ُﻪ‬ٍ ‫ﺲ ِﺑَﺒﺎﺋ‬ َ ‫ﷲ ِﻣْﻨ ُﻪ َوَﻟْﯿ‬ِ ‫ا‬
ٍ ‫ﺲ ِﺑ َﻤ ْﺨُﻠ‬
‫ﻮق‬ َ ‫ﻮق َأ ْو َﻟْﯿ‬
ٌ ‫ َﻣ ْﺨُﻠ‬،‫ ﻻ َأْد ِري‬:‫ﺎل‬ َ ‫ِﯿﻪ َﻓ َﻘ‬
ِ ‫ َو َﻣ ْﻦ َوَﻗ َﻒ ﻓ‬،ِ‫ﺎل ِﺑﺎﻟﱠﻠ ْﻔ ِﻆ َو َﻏْﯿ ِﺮه‬ َ ‫َو َﻣ ْﻦ َﻗ‬
‫ﷲ‬ ُ ‫وإﱠﻧ َﻤﺎ ُﻫ َﻮ َﻛ‬
ِ ‫ﻼم ا‬ ِ .‫ﻮق‬ ٌ ‫ ُﻫ َﻮ َﻣ ْﺨُﻠ‬:‫ﺎل‬َ ‫ﺎﺣ ُﺐ ِﺑْﺪ َﻋ ٍﺔ ِﻣْﺜ َﻞ َﻣ ْﻦ َﻗ‬ِ ‫ﷲ َﻓ َﻬَﺬا َﺻ‬ ِ ‫ﻼم ا‬ ُ ‫وإﻧﻤﺎ ُﻫ َﻮ َﻛ‬ َ
ٍ ‫ﺲ ِﺑ َﻤ ْﺨُﻠ‬
.‫ﻮق‬ َ ‫َوَﻟْﯿ‬

And the Qurʾān is the speech of Allāh. It is not created. And he should
not be too weak to declare it is not created and that the speech of
Allāh is not [something] distinct and separate from Him [i.e., an entity
in itself] and that not a single thing from it is created. And beware of
the argumentation with the one who innovates in this matter and says
that his recitation of the Qurʾān is created and other such claims. And
whoever hesitates in this matter and says, ‘I do not know whether it is
created or not created, it is but the speech of Allāh.’ Then he is a
person of innovation and he is just like the one who says, ‘It is
created’.

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6
‫ﺎﻣ ِﺔ َﻛ َﻤﺎ ُر ِو ِي َﻋ ِﻦ اﻟﱠﻨِﺒ ﱢﻲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ — ﻓﻲ‬ َ ‫ﺎﻟﺮ ْؤَﯾ ِﺔ َﯾ ْﻮ َم اﻟ ِﻘَﯿ‬ ُ ‫ﯾﻤ‬
‫ﺎن ِﺑ ﱡ‬ َ ‫اﻹ‬
ِ ‫َو‬
‫ َﻓِﺈﱠﻧ ُﻪ‬،‫وأ ﱠن اﻟﱠﻨِﺒ ﱠﻲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠﻢ — َﻗْﺪ َرَأى َرﱠﺑ ُﻪ‬ َ .‫اﻟﺼ َﺤﺎح‬
ِ ‫ﯾﺚ ﱢ‬
َ
ِ ‫اﻷ َﺣ ِﺎد‬
ٌ ‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ — َﺻ ِﺤ‬
‫ َﻗْﺪ َر َوا ُه َﻗَﺘ َﺎد ُة َﻋ ْﻦ‬،‫ﯿﺢ‬ ِ ‫ﻮل ا‬ ِ ‫ﻮر َﻋ ْﻦ َر ُﺳ‬ ٌ ‫َﻣْﺄُﺛ‬
‫ َو َر َوا ُه‬،‫ﺎس‬ ٍ ‫ﺎن َﻋﻦ ِﻋ ْﻜ ِﺮ َﻣ َﺔ َﻋ ِﻦ اْﺑ ِﻦ َﻋﱠﺒ‬َ ‫ﺑﻦ َأَﺑ‬
ُ ‫اﻟﺤ َﻜ ُﻢ‬
َ ‫ َو َر َوا ُه‬،‫ﺎس‬ ٍ ‫ِﻋ ْﻜ ِﺮ َﻣ َﺔ َﻋ ِﻦ اْﺑ ِﻦ َﻋﱠﺒ‬
.‫ﺎس‬
ٍ ‫ان َﻋ ِﻦ اْﺑ ِﻦ َﻋﱠﺒ‬ ِ ‫ﻮﺳ َﻒ‬
َ ‫ﺑﻦ ِﻣ ْﻬ َﺮ‬ ُ ‫ﺑﻦ َزْﯾٍﺪ َﻋ ْﻦ ُﯾ‬ ُ ‫ِﻲ‬ ‫َﻋﻠ ﱞ‬

To have faith in the Ruʾyah (that Allāh will be seen) on the day of
judgement as has been reported from the Prophet ‫ ﷺ‬in the
authentic aḥādīth. And that the Prophet ‫ ﷺ‬saw his Lord since this
has been transmitted from the Messenger of Allāh ‫ ﷺ‬and is correct
and authentic. It has been reported by Qatādah from ʿIkrimah from Ibn
ʿAbbās. And al-Ḥakam ibn Abān reported it from ʿIkrimah from Ibn
ʿAbbās. Also, ʿAlī ibn Zayd reported it from Yūsuf ibn Mahrān from Ibn
ʿAbbās.
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7
— ‫ﺎء َﻋ ِﻦ اﻟﱠﻨِﺒ ﱢﻲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬ َ ‫ﺎﻫ ِﺮ ِه َﻛ َﻤﺎ َﺟ‬ ِ ‫ﯾﺚ ِﻋْﻨَﺪَﻧﺎ َﻋَﻠﻰ َﻇ‬ ُ ‫اﻟﺤِﺪ‬
َ ‫َو‬
.‫ِﯿﻪ َأ َﺣﺪًا‬
ِ ‫ﺎﻇ ُﺮ ﻓ‬ َ ‫ َوَﻟ ِﻜ ْﻦ ُﻧ ْﺆ ِﻣ ُﻦ ِﺑ ِﻪ َﻛ َﻤﺎ َﺟ‬،‫ِﯿﻪ ِﺑْﺪ َﻋ ٌﺔ‬
ِ ‫ﺎء َﻋَﻠﻰ َﻇ‬
ِ ‫ﺎﻫ ِﺮ ِه َوﻻ ُﻧَﻨ‬ ِ ‫ﻼم ﻓ‬ َ ‫َو‬
ُ ‫اﻟﻜ‬

And the Ḥadīth, in our estimation, is to be taken by its apparent

meaning, as it has come from the Prophet ‫ﷺ‬. And indulging in
theological rhetoric with respect to it is an innovation. But we have
faith in it as it came, upon its apparent meaning and we do not
dispute with anyone regarding it.

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8
 َ ‫ﺎﻣ ِﺔ َﻓﻼ َﯾ ِﺰ ُن َﺟَﻨ‬
‫ﺎح‬ َ ‫اﻟﻌْﺒُﺪ َﯾ ْﻮ َم اﻟ ِﻘَﯿ‬ َ ‫ﺎء ُﯾ‬
َ ‫ﻮز ُن‬ َ ‫ َﻛ َﻤﺎ َﺟ‬،‫ﺎﻣ ِﺔ‬ َ ‫ان َﯾ ْﻮ َم اﻟ ِﻘَﯿ‬ ِ ‫ﯿﺰ‬َ ‫ﺎﻟﻤ‬
ِ ‫ﺎن ِﺑ‬ ُ ‫ﯾﻤ‬ َ ‫اﻹ‬ِ ‫َو‬
[‫ﯾﻖ ]ِﺑ ِﻪ‬ ُ ‫ﺎن ِﺑ ِﻪ واﻟﱠﺘ ْﺼِﺪ‬ َ ‫ ِو‬،‫اﻷَﺛ ِﺮ‬
ُ ‫اﻹﯾﻤ‬ َ ‫ﺎء ﻓﻲ‬ َ ‫اﻟﻌَﺒ ِﺎد َﻛ َﻤﺎ َﺟ‬ ِ ‫ﺎل‬ ُ ‫ﻮز ُن َأ ْﻋ َﻤ‬
َ ‫ َوُﺗ‬،‫ﻮﺿ ٍﺔ‬ َ ‫َﺑ ُﻌ‬
‫ﺎر َك َوَﺗ َﻌﺎَﻟﻰ — ُﯾ َﻜﱢﻠ ُﻢ‬
َ ‫اﷲ — َﺗَﺒ‬ َ ‫ َوَأ ﱠن‬،‫ِﻪ‬ِ ‫ِﻚ َوَﺗ ْﺮ ُك ُﻣ َﺠ َﺎدَﻟﺘ‬ َ ‫اض َﻋ ْﻦ َﻣ ْﻦ َرﱠد َذﻟ‬ ُ ‫اﻹﻋ َﺮ‬ ْ ‫َو‬
ُ ‫ﺎن ِﺑ ِﻪ َواﻟﱠﺘ ْﺼِﺪ‬
‫ﯾﻖ ِﺑ ِﻪ‬ ُ ‫واﻹﯾﻤ‬
َ ،‫ﺎن‬ُ ‫ﺲ َﺑْﯿَﻨ ُﻬ ْﻢ َوَﺑْﯿَﻨ ُﻪ َﺗ ْﺮ ُﺟ َﻤ‬ َ ‫ﺎﻣ ِﺔ َﻟْﯿ‬
َ ‫اﻟﻌَﺒ َﺎد َﯾ ْﻮ َم اﻟ ِﻘَﯿ‬
ِ

And having faith in the Balance [the weighing] on the Day of

Judgement just as it has come [to us in the ḥadīth], “A servant will be
weighed on the Day of Judgement and he will not be equal to the wing
of a fly”. And the actions of the servants will be weighed just as has
been reported in the narration. To have faith in it and to attest to its
truthfulness and to turn away from whoever rejects that and to
abandon argumentation with him. And that Allāh — the Blessed and
Exalted — will speak to the servants on the Day of Judgement,
without there being a translator between Him and them, to have faith
in this and to attest to its truthfulness.

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9
‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ — َﺣ ْﻮ َﺿًﺎ َﯾ ْﻮ َم‬ ِ ‫ﻮل ا‬ ِ ‫ِﺮ ُﺳ‬ َ ‫ َوَأ ﱠن ﻟ‬،‫ض‬ ِ ‫ﺎﻟﺤ ْﻮ‬
َ ‫ﺎن ِﺑ‬ ُ ‫اﻹﯾﻤ‬
َ ‫َو‬
‫ﺎء‬
ِ ‫اﻟﺴ َﻤ‬‫ﻮم ﱠ‬ ِ ‫ َﻋ ْﺮ ُﺿ ُﻪ ِﻣْﺜ ُﻞ ُﻃﻮﻟ‬،‫ﺎﻣ ِﺔ َﺗ ِﺮُد َﻋَﻠْﯿ ِﻪ أُ ﱠﻣُﺘ ُﻪ‬
َ ُ َ ‫ِﻪ َﻣ ِﺴ‬
ِ ‫ آِﻧَﯿُﺘ ُﻪ َﻛ َﻌَﺪِد ُﻧ ُﺠ‬،‫ﯿﺮة ﺷ ْﻬ ٍﺮ‬ ِ ‫اﻟ ِﻘَﯿ‬
.‫ﺎر َﻣ ْﻦ َﻏْﯿ ِﺮ َو ْﺟ ٍﻪ‬ َ ‫َﻋَﻠﻰ َﻣﺎ َﺻ ﱠﺤ ْﺖ ِﺑ ِﻪ‬
ُ ‫اﻷ ْﺧَﺒ‬

To have faith in the Ḥawḍ (the pool) and that there is a pool for the
Messenger of Allāh ‫ ﷺ‬on the Day of Judgement. His ummah will
come to it [to drink] and its width is equal to the distance travelled in
a month. Its drinking vessels equalling the number of stars in the sky
[and this is] in accordance with the narrations that are authentic in
this regard, from more than one aspect.

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10
‫ﺎن‬
ِ ‫اﻹﯾﻤ‬
َ ‫ﻮر َﻫﺎ َوُﺗ ْﺴَﺄ ُل َﻋ ِﻦ‬
ِ ‫ َوَأ ﱠن َﻫِﺬ ِه اﻷُ ﱠﻣ َﺔ ُﺗ ْﻔَﺘ ُﻦ ﻓﻲ ُﻗُﺒ‬،‫اب اﻟ َﻘْﺒ ِﺮ‬ ِ ‫ﺎن ِﺑ َﻌَﺬ‬
ُ ‫اﻹﯾﻤ‬
َ ‫َو‬
— ‫ﺎء اﷲُ — َﻋ ﱠﺰ َو َﺟ ﱠﻞ‬ َ ‫ﯿﺮ َﻛْﯿ َﻒ َﺷ‬ ِ ‫ َو َﻣ ْﻦ َرﱡﺑ ُﻪ؟ َو َﻣ ْﻦ َﻧِﺒﱡﯿ ُﻪ؟ َوَﯾْﺄﺗ‬،‫ﻼم‬
ٌ ‫ِﯿﻪ ُﻣْﻨ َﻜ ٌﺮ َوَﻧ ِﻜ‬ ِ ‫اﻹ ْﺳ‬
ِ ‫َو‬
ُ ‫ﺎن ِﺑ ِﻪ َواﻟﱠﺘ ْﺼِﺪ‬
.‫ﯾﻖ ِﺑ ِﻪ‬ َ ‫ َو‬،‫َو َﻛْﯿ َﻒ َأ َر َاد‬
ُ ‫اﻹﯾﻤ‬

To have faith in the Punishment of the Grave and that this ummah will
be put to trial in their graves and will be questioned about Imān and
Islām, about Who their Lord is? And Who their Prophet is? And that
Munkar and Nakīr will come to them, [all of that will take place] in
whatever way Allāh wills and in whatever way He desires. To have
faith in that and to attest to its truthfulness.

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11
‫ﺎر‬ َ ‫ﺎﻋ ِﺔ اﻟﱠﻨِﺒ ﱢﻲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ — َوِﺑ َﻘ ْﻮ ٍم ُﯾ ْﺨ َﺮ ُﺟ‬
ِ ‫ﻮن ِﻣ َﻦ اﻟﱠﻨ‬ َ ‫ﺎن ِﺑ َﺸ َﻔ‬
ُ ‫اﻹﯾﻤ‬
َ ‫َو‬
‫ﺎء ﻓﻲ‬ َ ‫ َﻛ َﻤﺎ َﺟ‬،‫اﻟﺠﱠﻨ ِﺔ‬
َ ‫ﺎب‬ ِ ‫ﺎروا َﻓ ْﺤﻤًﺎ؛ َﻓُﯿ ْﺆ َﻣ ُﺮ ِﺑ ِﻬ ْﻢ ِإَﻟﻰ َﻧ ْﻬ ٍﺮ َﻋَﻠﻰ َﺑ‬ ُ ‫اﺣَﺘ َﺮ ُﻗﻮا َو َﺻ‬
ْ ‫َﺑ ْﻌَﺪ َﻣﺎ‬
ُ ‫ﺎن ِﺑ ِﻪ َواﻟﱠﺘ ْﺼِﺪ‬
.‫ﯾﻖ ِﺑ ِﻪ‬ َ ‫ ِإﱠﻧ َﻤﺎ ُﻫ َﻮ‬،‫ﺎء‬
ُ ‫اﻹﯾﻤ‬ َ ‫ﺎء اﷲُ َو َﻛ َﻤﺎ َﺷ‬ َ
َ ‫ َﻛْﯿ َﻒ َﺷ‬،‫اﻷَﺛ ِﺮ‬

To have faith in the Intercession of the Prophet ‫ ﷺ‬and [to have faith]
that some people will be brought out of the Fire after they have been
burnt therein and reduced to charcoal. [That] it will be ordered for
them to be placed in a river by the door of Paradise, as has been
reported in the narration, [all of that will take place] however Allāh
wills and in whatever way Allāh wills. Indeed, it is to have faith in it
and to attest to its truthfulness.

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12
 َ ‫ﯾﺚ اﱠﻟﺘِﻲ َﺟ‬
‫ـﺎء ْت‬ َ ‫ َو‬،‫ِﺮ‬
ُ ‫اﻷ َﺣ ِﺎد‬ ٌ ‫ﻮب َﺑْﯿ َﻦ َﻋْﯿَﻨْﯿ ِﻪ َﻛﺎﻓ‬
ٌ ‫ﺎر ٌج َﻣ ْﻜُﺘ‬ َ ‫اﻟﺪ ﱠﺟ‬
ِ ‫ﺎل َﺧ‬ ‫ﯿﺢ ﱠ‬ َ ‫اﻟﻤ ِﺴ‬َ ‫ﺎن َأ ﱠن‬ ُ ‫اﻹﯾﻤ‬
َ ‫َو‬
،‫ﻼم — َﯾْﻨ ِﺰ ُل‬ ‫ﯿﺴﻰ ]اْﺑ َﻦ َﻣ ْﺮَﯾ َﻢ[ — َﻋَﻠْﯿ ِﻪ ﱠ‬
ُ ‫اﻟﺴ‬ َ ‫ َوَأ ﱠن ِﻋ‬،‫ِﻦ‬ َ ‫ﺎن ِﺑَﺄ ﱠن َذﻟ‬
ٌ ‫ِﻚ َﻛﺎﺋ‬ ُ ‫اﻹﯾﻤ‬
َ ‫ َو‬،‫ِﯿﻪ‬ ِ‫ﻓ‬
ِ ‫َﻓَﯿ ْﻘُﺘَﻠ ُﻪ ِﺑَﺒ‬
‫ﺎب ُﻟﱟﺪ‬

To have faith that the Masīḥ al-Dajjāl is to come, there being written
between his eyes, ‘Kāfir’. And [to have faith] in the aḥadīth which have
come [to us] regarding him. And to have faith that this will happen.
And [to have faith] that ʿIsá ibn Maryam will descend and will kill him
at the gate of Ludd.

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13
‫ﯾﻤﺎﻧًﺎ‬
َ ‫ ِإ‬،‫ِﯿﻦ‬َ ‫اﻟﻤ ْﺆ ِﻣﻨ‬ُ ‫اﻟﺨَﺒ ِﺮ َأ ْﻛ َﻤ ُﻞ‬
َ ‫ﺎء ﻓﻲ‬ َ ‫ َﻛ َﻤﺎ َﺟ‬،‫ﺺ‬ ُ ‫ َﯾ ِﺰ ُﯾﺪ َوَﯾْﻨ ُﻘ‬،‫ َﻗ ْﻮ ٌل َو َﻋ َﻤ ٌﻞ‬:‫ﺎن‬ ُ ‫اﻹﯾﻤ‬
َ ‫َو‬
‫ﻲء َﺗ ْﺮ ُﻛ ُﻪ ُﻛ ْﻔ ٌﺮ ِإﻻ‬
ٌ ‫ﺎل َﺷ‬ ِ ‫اﻷ ْﻋ َﻤ‬َ ‫ﺲ ِﻣ َﻦ‬ ‫ َو َﻣ ْﻦ َﺗ َﺮ َك ﱠ‬،‫َأ ْﺣ َﺴُﻨ ُﻬ ْﻢ ُﺧُﻠﻘًﺎ‬
َ ‫اﻟﺼﻼ َة َﻓ َﻘْﺪ َﻛ َﻔ َﺮ َوَﻟْﯿ‬
.‫ َوَﻗْﺪ َأ َﺣ ﱠﻞ اﷲُ َﻗْﺘَﻠ ُﻪ‬،‫ِﺮ‬ ٌ ‫ َﻣ ْﻦ َﺗ َﺮ َﻛ َﻬﺎ َﻓ ُﻬ َﻮ َﻛﺎﻓ‬،‫اﻟﺼﻼ ُة‬
‫ﱠ‬

And whoever abandons the prayer then he has disbelieved. There is

nothing from among the actions, the abandonment of which
constitutes disbelief except for the prayer. Whoever abandons it is a
disbeliever and Allāh has made killing him permissible.

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14
 ُ ‫ﺎن‬
‫ﺑﻦ‬ ُ ‫ ُﺛ ﱠﻢ ُﻋْﺜ َﻤ‬،‫ﺎب‬
ِ ‫اﻟﺨ ﱠﻄ‬
َ ‫ﺑﻦ‬ُ ‫ ُﺛ ﱠﻢ ُﻋ َﻤ ُﺮ‬،‫ﯾﻖ‬ ‫ َأُﺑﻮ َﺑ ْﻜ ٍﺮ ﱢ‬:‫َو َﺧْﯿ ُﺮ َﻫِﺬ ِه اﻷُ ﱠﻣ ِﺔ َﺑ ْﻌَﺪ َﻧِﺒﱢﯿ َﻬﺎ‬
ُ ‫اﻟﺼﱢﺪ‬
‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬ ِ ‫ﻮل ا‬ ِ ‫ﺎب َر ُﺳ‬ُ ‫ﻼﺛ ِﺔ َﻛ َﻤﺎ َﻗﱠﺪ َﻣ ُﻬ ْﻢ َأ ْﺻ َﺤ‬
َ ‫اﻟﺜ‬
‫ﻻء ﱠ‬ ِ ‫ ُﻧ َﻘﱢﺪ ُم َﻫ ُﺆ‬،‫ﺎن‬
َ ‫َﻋ ﱠﻔ‬
َ ‫— ْﻟﻢ َﯾ ْﺨَﺘِﻠ ُﻔﻮا ﻓﻲ َذﻟ‬
‫ِﻚ‬

And the best of this ummah after its Prophet ‫ ﷺ‬is Abū Bakr al-Ṣidīq,
then ʿUmar ibn al-Khaṭṭāb, then ʿUthmān ibn ʿAffān. We give
precedence to them. They [the Companions] never differed in that.

،‫ َو َﻃْﻠ َﺤ ُﺔ‬،‫ﺑﻦ َأﺑﻲ َﻃﺎَﻟ ٍﺐ‬ ٌ ‫ َﻋﻠ‬:‫اﻟﺨ ْﻤ َﺴ ُﺔ‬

ُ ‫ِﻲ‬ َ ‫ﻮرى‬ َ ‫اﻟﺸ‬‫ﺎب ﱡ‬ ُ ‫ﻼﺛ ِﺔ َأ ْﺻ َﺤ‬
َ ‫اﻟﺜ‬
‫ﻻء ﱠ‬ِ ‫ﺛﻢ َﺑ ْﻌَﺪ َﻫ ُﺆ‬ ‫ﱠ‬
،‫ﻼﻓ ِﺔ‬ ٍ ‫ﺑﻦ َأِﺑﻲ َو ﱠﻗ‬
َ ‫ َو ُﻛﱡﻠ ُﻬ ْﻢ َﯾ ْﺼُﻠ ُﺢ ِﻟْﻠ ِﺨ‬،‫ﺎص‬ ُ ‫ َو َﺳ ْﻌُﺪ‬،‫ﺑﻦ َﻋ ْﻮ ٍف‬
ُ ‫اﻟﺮ ْﺣ َﻤ ِﻦ‬
‫ َو َﻋْﺒُﺪ ﱠ‬،‫اﻟﺰَﺑْﯿ ُﺮ‬ ‫َو ﱡ‬
‫وﻛﱡﻠ ُﻬ ْﻢ ِإ َﻣ ٌﺎم‬

Then after those three, the five Companions of the Shūrā: ʿAlī ibn Abī
Tālib, al-Zubayr, Talhah, ʿAbd al-Raḥmān ibn ʿAwf and Saʿd ibn Abī
Waqqāṣ, each of them was fitting and appropriate for khilāfah and
each of them was an Imām (leader).

— ‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬ ِ ‫ﻮل ا‬ُ ‫ " ُﻛﱠﻨﺎ َﻧ ُﻌﱡﺪ َو َر ُﺳ‬:‫اﺑﻦ ُﻋ َﻤ َﺮ‬ ِ ‫ﯾﺚ‬ ِ ‫َوَﻧْﺬ َﻫ ُﺐ ِإﻟﻰ َﺣِﺪ‬
ُ ‫ ُﺛ ﱠﻢ ُﻋْﺜ َﻤ‬،‫ َأُﺑﻮَﺑ ْﻜ ٍﺮ ُﺛ ﱠﻢ ُﻋ َﻤ ُﺮ‬:‫ون‬
"‫ ُﺛ ﱠﻢ َﻧ ْﺴ ُﻜ ُﺖ‬،‫ﺎن‬ ُ ‫َﺣ ٌﻲ َوَأ ْﺻ َﺤﺎُﺑ ُﻪ ُﻣَﺘ َﻮاﻓ‬
َ ‫ِﺮ‬

In this regard we take the ḥadīth of Ibn ʿUmar, “We used to consider,
while the Messenger of Allāh ‫ ﷺ‬was alive and his Companions
widespread: Abū Bakr [to be first], then ʿUmar, then ʿUthmān — and
then we remained quiet”.

ِ ‫اﻷْﻧ َﺼ‬
‫ﺎر‬ َ ‫ ُﺛ ﱠﻢ َأ ْﻫ ُﻞ َﺑْﺪ ٍر ِﻣ َﻦ‬،‫ﯾﻦ‬
َ ‫ﺎﺟ ِﺮ‬ ُ ‫ﻮرى َأ ْﻫ ُﻞ َﺑْﺪ ٍر ِﻣ َﻦ‬
ِ ‫اﻟﻤ َﻬ‬ ‫ﺎب ﱡ‬
َ ‫اﻟﺸ‬ ِ ‫]ﻣ ْﻦ[ َﺑ ْﻌِﺪ َأ ْﺻ َﺤ‬ِ ‫ُﺛ ﱠﻢ‬
ُ
‫اﻟﺴﺎِﺑ َﻘ ِﺔ‬ ِ ‫ﷲ — َﺻﱠﻠﻰ اﷲ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ — َﻋَﻠﻰ َﻗْﺪ ِر‬
‫اﻟﻬ ْﺠ َﺮ ِة َو ﱠ‬ ِ ‫ﻮل ا‬
ِ ‫ﺎب َر ُﺳ‬ ِ ‫ِﻣ ْﻦ َأ ْﺻ َﺤ‬
‫َأ ﱠو ًﻻ َﻓَﺄ ﱠو ًﻻ‬
15
Then after the five companions of the Shūrā are the people who
fought in Badr from among the Muhājirūn. And then those who fought
in Badr from among the Anṣār, from among the Companions of the
Messenger of Allāh ‫[ ﷺ‬each one’s rank is] according to his
migration and precedence [in the religion].

‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ — اﻟ َﻘ ْﺮ ُن‬ ِ ‫ﻮل ا‬ِ ‫ﺎب َر ُﺳ‬ ُ ‫ﻻء َأ ْﺻ َﺤ‬
ِ ‫ﺎس َﺑ ْﻌَﺪ َﻫ ُﺆ‬ ِ ‫ﺛﻢ َأ ْﻓ َﻀ ُﻞ اﻟﱠﻨ‬
‫ﱠ‬
ً
‫ﺎﻋ ًﺔ َأ ْو َرآ ُه َﻓ ُﻬ َﻮ ِﻣ ْﻦ‬ َ ‫ ُﻛ ﱡﻞ َﻣ ْﻦ َﺻ ِﺤَﺒ ُﻪ َﺳَﻨ ًﺔ َأ ْو َﺷ ْﻬﺮًا َأ ْو َﯾ ْﻮ َﻣًﺎ َأ ْو َﺳ‬،‫ِﯿﻬﻢ‬ ِ ‫اﱠﻟِﺬي ُﺑ ِﻌ َﺚ ﻓ‬
‫ َو َﻛﺎَﻧ ْﺖ َﺳﺎِﺑ َﻘُﺘ ُﻪ َﻣ َﻌ ُﻪ َو َﺳ ِﻤ َﻊ ِإَﻟْﯿ ِﻪ َوَﻧ َﻈ َﺮ‬،‫اﻟﺼ ْﺤَﺒ ِﺔ َﻋَﻠﻰ َﻗْﺪ ِر َﻣﺎ َﺻ ِﺤَﺒ ُﻪ‬ ‫َأ ْﺻ َﺤﺎِﺑ ِﻪ َﻟ ُﻪ ِﻣ َﻦ ﱡ‬
َ ‫ َوَﻟ ْﻮ َﻟ ُﻘﻮ‬،‫ﯾﻦ َﻟ ْﻢ َﯾ َﺮ ْو ُه‬
‫اﷲ‬ َ ‫ﺎﻫ ْﻢ ُﺻ ْﺤَﺒ ًﺔ ُﻫ َﻮ َأ ْﻓ َﻀ ُﻞ ِﻣ َﻦ اﻟ َﻘ ْﺮ ِن اﱠﻟِﺬ‬ ُ ‫ َﻓَﺄْدَﻧ‬،[‫ِإَﻟْﯿ ِﻪ ]َﻧ ْﻈ َﺮ ًة‬
— ‫ﯾﻦ َﺻ ِﺤُﺒﻮا اﻟﱠﻨِﺒ ﱠﻲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬ َ ‫ﻻء اﱠﻟِﺬ‬
ِ ‫ﺎن َﻫ ُﺆ‬ َ ‫ﺎل؛ َﻛ‬ َ ‫ِﺑ َﺠ ِﻤﯿﻊ‬
ِ ‫اﻷ ْﻋ َﻤ‬ ِ
‫ِﻪ ِﻣ َﻦ‬ ِ ‫ِﺼ ْﺤَﺒﺘ‬ ْ
ُ ‫ﺎﻋﺔ أﻓ َﻀ ُﻞ ﻟ‬َ ً َ ‫آﻣ َﻦ ِﺑ ِﻪ َوَﻟ ْﻮ َﺳ‬ َ ‫ِﻪ َو‬ ِ ‫ َو َﻣ ْﻦ َرآ ُه ِﺑ َﻌْﯿﻨ‬،‫َو َرَأ ْو ُه َو َﺳ ِﻤ ُﻌﻮا ِﻣْﻨ ُﻪ‬
َ ‫ﺎل‬
.‫اﻟﺨْﯿ ِﺮ‬ ِ ‫ﯿﻦ َوَﻟ ْﻮ َﻋ ِﻤُﻠﻮا ُﻛ ﱠﻞ َأ ْﻋ َﻤ‬ َ ‫اﻟﱠﺘﺎِﺑ ِﻌ‬

Then the most superior of mankind after these: the Companions of

the Messenger of Allāh ‫ﷺ‬, the generation in which he was sent.
Everyone who accompanied him, whether for a year, a month, a day,
an hour or [just merely] saw him, then he is from among his
Companions. His companionship is according to the extent to which
he accompanied him, [and to the extent to which] he had precedence
in being with him, heard from him and looked at him. So the closest of
them in companionship to him are more excellent than the generation
which did not see him, even if they met Allāh with all the [good]
actions. Despite that, those who accompanied the Prophet ‫ﷺ‬, saw
him and heard from him [are superior]. And whoever saw him with his
eyes, and believed in him, even if for an hour, is more excellent, on
account of this companionship [with the Prophet ‫]ﷺ‬, than the
Tābʿīn, even if they [the Tābʿīn] did every action of goodness.

16
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17
،‫ﻼﻓ َﺔ‬
َ ‫اﻟﺨ‬ِ ‫ِﻲ‬َ ‫ َو َﻣ ْﻦ َوﻟ‬،‫ـﺮ‬ ِ ‫ اﻟَﺒ ﱡﺮ َواﻟ َﻔ‬،‫ِﯿﻦ‬
ُ ‫ﺎﺟ‬ َ ‫اﻟﻤ ْﺆ ِﻣﻨ‬
ُ ‫ﯿﺮ‬ ُ ‫ َوَأ ِﻣ‬،‫ِﻤ ِﺔ‬ َ ‫ﺎﻋ ُﺔ ﻟ‬
‫ِﻸﺋ ﱠ‬ ‫اﻟﺴ ْﻤ ُﻊ َو ﱠ‬
َ ‫اﻟﻄ‬ ‫َو ﱠ‬
َ ‫ﺎر َﺧﻠِﯿ َﻔ ًﺔ‬
[‫]و ُﺳ ﱢﻤ َﻲ‬ ‫ َو َﻣ ْﻦ َﻏَﻠَﺒ ُﻬ ْﻢ ِﺑ ﱠ‬،‫ َو َر ُﺿﻮا ِﺑ ِﻪ‬،‫ﺎس َﻋَﻠْﯿ ِﻪ‬
َ ‫ﺎﻟﺴْﯿ ِﻒ َﺣﱠﺘﻰ َﺻ‬ ْ ‫َﻓ‬
ُ ‫ﺎﺟَﺘ َﻤ َﻊ اﻟﱠﻨ‬
َ ‫اﻟﻤ ْﺆ ِﻣﻨ‬
.‫ِﯿﻦ‬ ُ ‫ﯿﺮ‬ َ ‫َأ ِﻣ‬

And hearing and obeying the leaders and the Amīr al-Muʾminīn,
whether righteous or sinful, from among those who come into power
with the khilāfah and with respect to whom the people have agreed
and united themselves and are pleased with him. And also [hearing
and obeying] the one who fought against the people with the sword
[i.e. conquered them] until he became the khalīfah and was named the
Amīr al-Muʾminīn.

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18
،‫ِﺴ َﻤ ُﺔ اﻟ َﻔ ْﻲ ِء‬ْ ‫ َوﻗ‬،‫ ﻻ ُﯾْﺘ َﺮ ُك‬،‫ﺎﺟ ُﺮ‬ ِ ‫ اﻟَﺒ ﱡﺮ َواﻟ َﻔ‬،‫ﺎﻣ ِﺔ‬ َ ‫اء ِإَﻟﻰ َﯾ ْﻮ ِم اﻟ ِﻘَﯿ‬ ِ ‫ﺎض َﻣ َﻊ اﻷُ َﻣ َﺮ‬ ٍ ‫َواْﻟ َﻐ ْﺰ ُو َﻣ‬
ِ ‫ َوﻻ ُﯾَﻨ‬،‫ﺲ َﻷ َﺣٍﺪ َأ ْن َﯾ ْﻄ َﻌ َﻦ َﻋَﻠْﯿ ِﻬ ْﻢ‬
‫ َوَد ْﻓ ُﻊ‬،‫ﺎز ُﻋ ُﻬ ْﻢ‬ َ ‫ َﻟْﯿ‬،‫ﺎض‬ ٍ ‫ِﻤ ِﺔ َﻣ‬ َ ‫ود إَﻟﻰ‬
‫اﻷﺋ ﱠ‬ ِ ِ ‫اﻟﺤُﺪ‬ ُ ‫ﺎﻣ ُﺔ‬
َ ‫َوِإَﻗ‬
‫ﺎﺟﺮًا‬ِ ‫ﺎن َأ ْو َﻓ‬
َ ‫َﺑ ﱠﺮًا َﻛ‬،‫ﻣ ْﻦ َدَﻓ َﻌ َﻬﺎ ِإَﻟْﯿ ِﻬ ْﻢ َأ ْﺟ َﺰَأ ْت َﻋْﻨ ُﻪ‬،
َ ‫ِﺰ ٌة َوَﻧﺎﻓَِﺬ ٌة‬ ِ ‫اﻟﺼَﺪَﻗ‬
َ ‫ﺎت ِإَﻟْﯿ ِﻬ ْﻢ َﺟﺎﺋ‬ ‫ﱠ‬

Participation in battles along with the leaders, be they righteous or

sinful, is an everlasting affair [i.e. always operative] up until the Day of
Judgement. It is never to be abandoned. [Likewise] the division of the
spoils of war and appointing the rulers to establish the prescribed
punishments (ḥudūd) are [both] everlasting. It is not permissible for
anyone to rebuke them or to contend with them [i.e. the rulers]. Also,
handing over the charity to them [the Rulers] is permissible and
always operative [in effect]. Whoever gives the charity to them then
that will suffice him [i.e. his obligation will have been fulfilled],
whether righteous or sinful.
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19
‫ َﻣ ْﻦ َأ َﻋ َﺎد ُﻫ َﻤﺎ َﻓ ُﻬ َﻮ‬،‫ﺎﻣ ٌﺔ َر ْﻛ َﻌَﺘْﯿ ِﻦ‬
‫ِﺰ ٌة َﺑﺎِﻗَﯿ ٌﺔ َﺗ ﱠ‬
َ ‫ َو َﺧْﻠ َﻒ َﻣ ْﻦ َوﻻ ُه َﺟﺎﺋ‬،‫اﻟﺠ ُﻤ َﻌ ِﺔ َﺧْﻠ َﻔ ُﻪ‬ ُ ‫َو َﺻﻼ ُة‬
‫ﻲء؛ ِإَذا َﻟ ْﻢ َﯾ َﺮ‬ ٌ ‫اﻟﺠ ُﻤ َﻌ ِﺔ َﺷ‬ُ ‫ﺲ َﻟ ُﻪ ِﻣ ْﻦ َﻓ ْﻀ ِﻞ‬ َ ‫ َﻟْﯿ‬،‫ِﻠﺴﱠﻨ ِﺔ‬
‫ِﻒ ﻟ ﱡ‬ ٌ ‫ ُﻣ َﺨﺎﻟ‬،‫ﺎر‬ َ ‫ﺎر ٌك ﻟ‬
ِ ‫ِﻶﺛ‬ ِ ‫ َﺗ‬،‫ُﻣْﺒَﺘِﺪ ٌع‬
،‫ﺎﻟﺴﱠﻨ ُﺔ َأ ْن ُﺗ َﺼﱢﻠ َﻲ َﻣ َﻌ ُﻬ ْﻢ َر ْﻛ َﻌَﺘْﯿ ِﻦ‬
‫وﻓﺎﺟﺮﻫﻢ َﻓ ﱡ‬ ِ ‫ َﺑ ﱢﺮﻫﻢ‬:‫ِﻤ ِﺔ َﻣ ْﻦ َﻛﺎُﻧﻮا‬ َ ‫اﻟﺼﻼ َة َﺧْﻠ َﻒ‬
‫اﻷﺋ ﱠ‬ ‫ﱠ‬
.‫ِﻚ َﺷ ﱞﻚ‬ َ ‫ ﻻَﯾ ُﻜ ْﻦ ﻓِﻲ َﺻْﺪ ِر َك ِﻣ ْﻦ َذﻟ‬،‫ﺎﻣ ٌﺖ‬ ‫ﯾﻦ ِﺑَﺄﱠﻧ َﻬﺎ َﺗ ﱠ‬
ُ ‫ َوَﯾِﺪ‬،[‫]ﻣ ْﻦ َأ َﻋ َﺎد ُﻫ َﻤﺎ َﻓ ُﻬ َﻮ ُﻣْﺒَﺘِﺪ ٌع‬
َ

And performing the Jumʿah prayer behind him [the Ruler] and behind
whomever he appoints is [a] permissible and perfect [act] and
[consists of] two rakʿahs. Whoever repeats them [after praying behind
him] is an innovator, one who abandons the narrations and an
opposer of the Sunnah. He receives nothing [of reward] from the
excellence of his [attendance of] the Jumʿah prayer, if he does not
accept and hold that prayer is to be observed behind the leaders,
whomever they may be, the righteous amongst them and the sinful
amongst them. So the Sunnah is that he prays two rakʿahs with them.
[Whoever repeats them is an innovator], and that he acknowledges
that they are perfect and complete, not having any doubt in his heart
regarding that.
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20
‫ َوَأَﻗ ﱡﺮوا‬،‫اﺟَﺘ َﻤ ُﻌﻮا َﻋَﻠْﯿ ِﻪ‬
ْ ‫ﺎس‬ َ ‫ َوَﻗْﺪ َﻛ‬،‫ﯿﻦ‬
ُ ‫ﺎن اﻟﱠﻨ‬ َ ‫ِﻤ‬ِ ‫اﻟﻤ ْﺴﻠ‬
ُ [‫ِﻤ ِﺔ‬ ‫]ﻣ ْﻦ َأﺋ ﱠ‬
ِ ‫َو َﻣ ْﻦ َﺧ َﺮ َج َﻋَﻠﻰ ِإ َﻣ ٍﺎم‬
،‫ﯿﻦ‬ َ ‫ِﻤ‬ ِ ‫اﻟﻤ ْﺴﻠ‬
ُ ‫ﺎر ُج َﻋ َﺼﺎ‬ ِ ‫اﻟﺨ‬ َ ‫ﺎﻟﺮ َﺿﺎ َأ ْو ِﺑ‬
َ ‫ﺎﻟﻐَﻠَﺒ ِﺔ َﻓ َﻘْﺪ َﺷ ﱠﻖ َﻫَﺬا‬ ‫ﺎن ِﺑ ﱢ‬ َ ‫ ِﺑَﺄ ﱢي َو ْﺟ ٍﻪ َﻛ‬،‫ﻼﻓ ِﺔ‬
َ ‫ﺎﻟﺨ‬
ِ ‫َﻟ ُﻪ ِﺑ‬
‫ﺎر ُج َﻋَﻠْﯿ ِﻪ‬ َ ‫ﺎت‬
ِ ‫اﻟﺨ‬ َ ‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ — َﻓِﺈ ْن َﻣ‬ ِ ‫ﻮل ا‬ ِ ‫ﺎر َﻋ ْﻦ َر ُﺳ‬ َ ‫َو َﺧﺎَﻟ َﻒ‬
َ ‫اﻵﺛ‬
‫ َﻓ َﻤ ْﻦ‬،‫ﺎس‬ ِ ‫وج َﻋَﻠْﯿ ِﻪ َﻷ َﺣٍﺪ ِﻣ َﻦ اﻟﱠﻨ‬ ُ ‫ﺎن َوﻻ‬
ُ ‫اﻟﺨ ُﺮ‬ ِ ‫اﻟﺴْﻠ َﻄ‬
‫ﺎل ﱡ‬ ُ ‫ َوﻻ َﯾ ِﺤ ﱡﻞ ِﻗَﺘ‬،‫ﺎﻫِﻠﱠﯿ ًﺔ‬
ِ ‫ﺎت ِﻣﯿَﺘ ًﺔ َﺟ‬ َ ‫َﻣ‬
.‫ﯾﻖ‬ ‫ِﻚ َﻓ ُﻬ َﻮ ُﻣْﺒَﺘِﺪ ٌع َﻋَﻠﻰ َﻏْﯿ ِﺮ ﱡ‬
‫اﻟﺴﱠﻨ ِﺔ َو ﱠ‬
ِ ‫اﻟﻄ ِﺮ‬ َ ‫َﻓ َﻌ َﻞ َذﻟ‬

Whoever revolts against a leader from amongst the leaders of the

Muslims, after the people had agreed upon him and united
themselves behind him, after they had affirmed the khilāfah for him, in
whatever way this khilāfah may have been, whether it came about by
their pleasure and in acceptance or by [his] force and domination
[over them], then this revolter has disobeyed the Muslims, and has
contradicted the narrations of the Messenger of Allāh ‫ﷺ‬. And if the
one who revolted against the ruler died he would have died the death
of ignorance. The killing of the one in power is not lawful and is is not
permissible for anyone amongst the people to revolt against him.
Whoever does that is an innovator who is upon other than the sunnah
and the [correct] path.

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21
 َ ‫ َﻓَﻠ ُﻪ َأ ْن ُﯾ َﻘﺎﺗ‬،‫ِﻪ‬
‫ِﻞ‬ ِ ‫ِﻠﺮ ُﺟ ِﻞ ﻓِﻲ َﻧ ْﻔ ِﺴ ِﻪ َو َﻣﺎﻟ‬‫ِﺰ ِإَذا َﻋ َﺮ ُﺿﻮا ﻟ ﱠ‬ ٌ ‫ار ِج َﺟﺎﺋ‬ َ ‫ﻮص َو‬
ِ ‫اﻟﺨ َﻮ‬ ِ ‫ﺎل اﻟﱡﻠ ُﺼ‬ ُ ‫َوِﻗَﺘ‬
‫ﺎر ُﻗﻮ ُه َأ ْو َﺗ َﺮ ُﻛﻮ ُه‬
َ ‫ﺲ َﻟ ُﻪ ِإَذا َﻓ‬ َ ‫ َوَﻟْﯿ‬،[‫]ﻋَﻠْﯿ ِﻪ‬َ ‫ َوَﯾْﺪَﻓ ُﻊ َﻋْﻨ َﻬﺎ ِﺑ ُﻜ ﱢﻞ َﻣﺎ َﯾ ْﻘِﺪ ُر‬،‫ِﻪ‬ ِ ‫َﻋ ْﻦ َﻧ ْﻔ ِﺴ ِﻪ َو َﻣﺎﻟ‬
‫ ِإﱠﻧ َﻤﺎ َﻟ ُﻪ َأ ْن‬،‫ﯿﻦ‬ َ ‫ِﻤ‬ ُ ‫اﻹ َﻣ ُﺎم َأ ْو ُوﻻ ِة‬
ِ ‫اﻟﻤ ْﺴﻠ‬ ِ ‫ﺲ ﻷ َﺣٍﺪ ِإﻻ‬
َ َ ‫ َﻟْﯿ‬،‫ﺎر ُﻫ ْﻢ‬ َ ‫ َوﻻ َﯾﱠﺘِﺒ َﻊ َآﺛ‬،‫َأ ْن َﯾ ْﻄُﻠَﺒ ُﻬ ْﻢ‬
‫ َوَﯾْﻨ ِﻮي ِﺑ َﺠ ْﻬِﺪ ِه َأ ْن ﻻ َﯾ ْﻘُﺘ َﻞ َأ َﺣﺪًا؛ َﻓِﺈ ْن أﺗﻰ َﻋَﻠْﯿ ِﻪ ﻓِﻲ‬،‫ِﻚ‬ َ ‫ﺎﻣ ِﻪ َذﻟ‬ِ ‫َﯾْﺪَﻓ َﻊ َﻋ ْﻦ َﻧ ْﻔ ِﺴ ِﻪ ﻓِﻲ َﻣ َﻘ‬
‫ﺎل َو ُﻫ َﻮ َﯾْﺪَﻓ ُﻊ‬ َ ‫ِﻞ َﻫَﺬا ﻓِﻲ ِﺗْﻠ َﻚ‬
ِ ‫اﻟﺤ‬ َ ‫ ِإ ْن ُﻗﺘ‬،َ ‫ﻮل‬ َ ُ‫اﻟﻤ ْﻌ َﺮ َﻛ ِﺔ َﻓَﺄْﺑ َﻌَﺪ اﷲ‬
َ ‫اﻟﻤ ْﻘُﺘ‬ َ ‫َد ْﻓ ِﻌ ِﻪ َﻋ ْﻦ َﻧ ْﻔ ِﺴ ِﻪ ﻓِﻲ‬
‫ﺎر ﻓِﻲ َﻫَﺬا‬ َ ‫ﯿﻊ‬
ِ ‫اﻵﺛ‬ ُ ‫ َو َﺟ ِﻤ‬.‫ﯾﺚ‬ ِ ‫اﻷ َﺣ ِﺎد‬َ ‫ﺎء ﻓِﻲ‬ َ ‫اﻟﺸ َﻬ َﺎد َة َﻛ َﻤﺎ َﺟ‬
‫ﻮت َﻟ ُﻪ ﱠ‬ ُ ‫ِﻪ َر َﺟ‬ ِ ‫َﻋ ْﻦ َﻧ ْﻔ ِﺴ ِﻪ َو َﻣﺎﻟ‬
‫ﺎن‬َ ‫ َوﻻ ُﯾ ْﺠ ِﻬ ْﺰ َﻋَﻠْﯿ ِﻪ ِإ ْن ُﺻ ِﺮ َع َأ ْو َﻛ‬،‫ﺎﻋ ِﻪ‬ ِ ‫ َوﻻ اﱢﺗَﺒ‬،‫ِﻪ‬ ِ ‫ َوَﻟ ْﻢ ُﯾْﺄ َﻣ ْﺮ ِﺑ َﻘْﺘﻠ‬،‫ِﻪ‬ ِ ‫ِإﱠﻧ َﻤﺎ أُ ِﻣ َﺮ ِﺑ ِﻘَﺘﺎﻟ‬
‫ِﻊ َأ ْﻣ َﺮ ُه‬
ُ ‫ َوَﻟ ِﻜ ْﻦ َﯾ ْﺮﻓ‬،‫اﻟﺤﱠﺪ‬ َ ‫ِﯿﻢ َﻋَﻠْﯿ ِﻪ‬ ُ ‫ َوﻻ ُﯾﻘ‬،‫ﺲ َﻟ َﻪ َأ ْن َﯾ ْﻘُﺘَﻠ ُﻪ‬ َ ‫ َوِإ ْن َأ َﺧَﺬ ُه َأ ِﺳﯿﺮًا َﻓَﻠْﯿ‬،‫ﯾﺤًﺎ‬ َ ‫َﺟ ِﺮ‬
ِ ‫ِإَﻟﻰ َﻣ ْﻦ َوﻻ ُه اﷲُ َﻓَﯿ ْﺤ ُﻜ ُﻢ ﻓ‬
.‫ِﯿﻪ‬

FIghting against the thieves and the khawārij is permissible. That is, when
they set upon a man with respect to his life and his wealth. It is then
permissible for him to fight [and defend] himself and his property and to
repel [the thieves and the khawārij] from them both [i.e. himself and his
property] with everything that is within his capacity. But it is not
permissible for him, when they depart from him or abandon him, that he
seeks them out. Nor should he follow their tracks and this is not
[permissible] for anyone other than the leader or those charged with
authority over the Muslims. It is only for him to defend himself in his own
place and he should intend, by striving against them, that he will not kill
anyone. But if he kills him whilst defending himself in the battle then Allāh
will make the one killed far removed [from himself and from any goodness].
And if he [himself] is killed in that state, whilst he is defending himself and
his property, then I hope that it is martyrdom for him, as has occurred in
the ḥadīth. And all of the narrations in this regard have ordered with
fighting him did not order killing him, nor pursuing him and finishing him
off should he fall to the ground or become wounded. If he took him as a
captive he should not kill him nor carry out the prescribed punishment
against him, but rather he should raise his matter to whomever Allāh has
appointed and given authority so that he may judge in the matter.

22
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23
ُ ‫ِﺢ َوَﻧ َﺨ‬
‫ﺎف‬ ٍ ‫َوﻻ َﻧ ْﺸ َﻬُﺪ َﻋَﻠﻰ َأ َﺣٍﺪ ِﻣ ْﻦ َأ ْﻫ ِﻞ اﻟ ِﻘْﺒَﻠ ِﺔ ِﺑ َﻌ َﻤ ٍﻞ َﯾ ْﻌ َﻤُﻠ ُﻪ ِﺑ َﺠﱠﻨ ٍﺔ َوﻻ َﻧ‬
‫ َﻧ ْﺮ ُﺟﻮ ﻟ ﱠ‬،‫ﺎر‬
ِ ‫ِﻠﺼﺎﻟ‬
.ِ‫ِﺐ َوَﻧ ْﺮ ُﺟﻮ َﻟ ُﻪ َر ْﺣ َﻤ َﺔ اﷲ‬ ِ ‫اﻟﻤْﺬﻧ‬ُ ‫ﻲء‬ ِ ‫اﻟﻤ ِﺴ‬ ُ ‫ﺎف َﻋَﻠﻰ‬ ُ ‫ َوَﻧ َﺨ‬،‫َﻋَﻠْﯿ ِﻪ‬

And we do not testify for anyone from among the people of the qiblah,
on account of an action that has done, that he is in Paradise or in
Hell-Fire. We have hope for the righteous one and we fear for him.
Likewise, we fear for the evil and sinful person and we have hope in
the mercy of Allāh for him.

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24
‫اﷲ — َﻋ ﱠﺰ‬ َ ‫ َﻓﺈ ﱠن‬،— ‫ﺎر — َﺗﺎﺋِﺒًﺎ َﻏْﯿ َﺮ ُﻣ ِﺼﺮ َﻋَﻠْﯿ ِﻪ‬ ُ ‫اﷲ ِﺑَﺬْﻧ ٍﺐ َﺗ ِﺠ ُﺐ َﻟ ُﻪ ِﺑ ِﻪ اﻟﱠﻨ‬َ ‫ِﻲ‬ َ ‫َو َﻣ ْﻦ َﻟﻘ‬
ِ ٍ
‫ َو َﻣ ْﻦ َﻟ ِﻘَﯿ ُﻪ َوَﻗْﺪ‬.‫ﺎت‬ ‫ َوَﯾ ْﻘَﺒ ُﻞ اﻟﱠﺘ ْﻮَﺑ َﺔ َﻋ ْﻦ ِﻋَﺒ ِﺎد ِه َوَﯾ ْﻌ ُﻔﻮ َﻋ ِﻦ ﱠ‬،‫ﻮب َﻋَﻠْﯿ ِﻪ‬
ِ ‫اﻟﺴﱢﯿَﺌ‬ ُ ‫َو َﺟ ﱠﻞ — َﯾُﺘ‬
‫ﷲ‬
ِ ‫ﻮل ا‬ ِ ‫اﻟﺨَﺒ ِﺮ َﻋ ْﻦ َر ُﺳ‬َ ‫ﺎء ﻓِﻲ‬ َ ‫ َﻓ ُﻬ َﻮ َﻛ ﱠﻔ‬،‫اﻟﺪْﻧَﯿﺎ‬
َ ‫ َﻛ َﻤﺎ َﺟ‬،‫ﺎرُﺗ ُﻪ‬ ‫اﻟﺬْﻧ ِﺐ ﻓِﻲ ﱡ‬ ‫ِﻚ ﱠ‬ َ ‫ِﯿﻢ َﻋَﻠْﯿ ِﻪ َﺣﱡﺪ َذﻟ‬َ ‫أُﻗ‬
َ ‫ﻮب اﱠﻟﺘِﻲ‬ ‫ِﺐ ِﻣ َﻦ ﱡ‬ ُ
[‫]ﻗِﺪ‬ ِ ‫اﻟﺬُﻧ‬ ٍ ‫ﺮا َﻏْﯿ َﺮ َﺗﺎﺋ‬ ‫ َو َﻣ ْﻦ َﻟ ِﻘَﯿ ُﻪ ُﻣ ِﺼ‬.‫— َﺻﱠﻠﻰ اﷲ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬
َ ‫ﺎء َﻋﱠﺬَﺑ ُﻪ َوِإ ْن َﺷ‬
‫ﺎء َﻏ َﻔ َﺮ‬ َ ‫ﷲ — َﻋ ﱠﺰ َو َﺟ ﱠﻞ — ِإ ْن َﺷ‬ ِ ‫اﺳَﺘ ْﻮ َﺟ َﺐ ِﺑ َﻬﺎ اﻟ ُﻌ ُﻘﻮَﺑ َﺔ؛ َﻓَﺄ ْﻣ ُﺮ ُه ِإَﻟﻰ ا‬ْ
ْ ‫ِﺮ َﻋﱠﺬَﺑ ُﻪ َوَﻟ ْﻢ َﯾ ْﻐﻔ‬
.‫ِﺮ َﻟ ُﻪ‬ ٍ ‫ َو َﻣ ْﻦ َﻟ ِﻘَﯿ ُﻪ ِﻣ ْﻦ َﻛﺎﻓ‬.‫َﻟ ُﻪ‬

Whoever meets Allāh with a sin which would necessitate the Fire for
him, having repented, not returning back to it and [not] being insistent
upon it, then Allāh [the Mighty and Magnificent] will turn to him (in
forgiveness). And Allāh accepts repentance from His servants and
forgives the evil actions. Whoever meets Him after having had the
prescribed punishment meted out to him for that [particular] sin in
this world, then that would be its expiation as occurs in the narration
from the Messenger of Allāh ‫ﷺ‬. Whoever meets him having
persisted upon, and not repented from the sins which necessitate
punishment, then his affair is with Allāh [the Mighty and Magnificent]
if He wills, He will punish him and if He wills He will forgive him.
Whoever meets Him as a disbeliever, He will punish him and will not
forgive him.

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25
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‫وَﻗْﺪ َر َﺟ َﻢ‬، َ ‫اﻋَﺘ َﺮ َف َأ ْو َﻗ‬
َ ‫ﺎﻣ ْﺖ َﻋَﻠْﯿ ِﻪ َﺑﱢﯿَﻨ ٌﺔ‬ ْ ‫اﻟﺮ ْﺟ ُﻢ َﺣ ﱞﻖ َﻋَﻠﻰ َﻣ ْﻦ َزَﻧﺎ َوَﻗْﺪ أُ ْﺣ ِﺼ َﻦ ِإَذا‬
‫َو ﱠ‬
َ ‫اﺷُﺪ‬
.‫ون‬ ‫ِﻤ ُﺔ ﱠ‬
ِ ‫اﻟﺮ‬ ‫اﻷﺋ ﱠ‬ َ ‫ﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬-ِ
َ ‫وَﻗْﺪ َر َﺟ َﻤ ْﺖ‬،- َ ‫ﻮل اﷲ‬ُ ‫َر ُﺳ‬

Stoning to death [which is true and correct] is the rightful due of the
one who has fortified [himself/herself with marriage] but fornicates,
either when he/she admits [to this act] or when the evidence is
established against him/her. The Messenger of Allāh ‫ ﷺ‬stoned to
death and the rightly guided leaders too, stoned to death.

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26
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‫ِﺤَﺪ ٍث‬ َ ‫ﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬-ِ
َ ‫أ ْو َأْﺑ َﻐ َﻀ ُﻪ ﻟ‬،- َ ‫ﻮل اﷲ‬ ِ ‫ﺎب َر ُﺳ‬ِ ‫ﺺ َأ َﺣﺪًا ِﻣ ْﻦ َأ ْﺻ َﺤ‬ َ ‫َو َﻣ ِﻦ اْﻧَﺘ َﻘ‬
‫ﻮن َﻗْﻠُﺒ ُﻪ َﻟ ُﻬ ْﻢ‬
ُ ‫وَﯾ ُﻜ‬، َ ‫ﺎن ُﻣْﺒَﺘِﺪﻋًﺎ َﺣﱠﺘﻰ َﯾَﺘ َﺮ ﱠﺣ َﻢ َﻋَﻠْﯿ ِﻬ ْﻢ َﺟ ِﻤﯿﻌًﺎ‬ َ ‫ﺎوَﺋ ُﻪ‬
َ ‫ﻛ‬، َ ‫ﺎن ِﻣْﻨ ُﻪ‬
ِ ‫أ ْو َذ َﻛ َﺮ َﻣ َﺴ‬، َ ‫َﻛ‬
.‫َﺳﻠِﯿﻤًﺎ‬

Whoever disparages and degrades a single one of the Companions of

the Messenger of Allāh ‫ ﷺ‬or dislikes him on account of something
that occurred from him, or mentions his shortcomings, then he is an
innovator.

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27
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‫ ِﻣْﺜ َﻞ‬،‫اﻟﻌﻼِﻧَﯿ ِﺔ‬َ ‫ﻼم ﻓِﻲ‬ َ ‫اﻹ ْﺳ‬ ِ ‫ َأ ْن َﯾ ْﻜ ُﻔ َﺮ ِﺑﺎ‬:‫ﺎق ُﻫ َﻮ اﻟ ُﻜ ْﻔ ُﺮ‬
ِ ‫ َوُﯾ ْﻈ ِﻬ َﺮ‬،‫ﷲ َوَﯾ ْﻌُﺒَﺪ َﻏْﯿ َﺮ ُه‬ ُ ‫َواﻟﱢﻨ َﻔ‬
‫ َو َﻫِﺬ ِه‬.‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬ ِ ‫ﻮل ا‬ ِ ‫ﯾﻦ َﻛﺎُﻧﻮا َﻋَﻠﻰ َﻋ ْﻬِﺪ َر ُﺳ‬ َ ‫ِﯿﻦ اﱠﻟِﺬ‬َ ‫اﻟﻤَﻨﺎِﻓﻘ‬
ُ
‫ﯾﻬﺎ َﻛ َﻤﺎ‬ ِ ‫ِﻖ َﻫَﺬا َﻋَﻠﻰ اﻟﱠﺘ ْﻐﻠ‬
َ ‫ َﻧ ْﺮ ِو‬،‫ِﯿﻆ‬ ٌ ‫ِﯿﻪ َﻓ ُﻬ َﻮ ُﻣَﻨﺎﻓ‬
ِ ‫ﻼث َﻣ ْﻦ ُﻛ ﱠﻦ ﻓ‬ ٌ ‫ َﺛ‬:‫ﺎء ْت‬ َ ‫ﯾﺚ اﱠﻟﺘِﻲ َﺟ‬ َ
ُ ‫اﻷ َﺣ ِﺎد‬
.‫وﻻ ُﻧ َﻔ ﱢﺴ ُﺮ َﻫﺎ‬،َ ‫ﺎء ْت‬َ ‫َﺟ‬

Hypocrisy is disbelief: that a person disbelieves in Allāh and

worships other than Him [inwardly], whilst manifesting Islām
outwardly such as the hypocrites in the time of the Messenger of
Allāh ‫ﷺ‬. And his ‫ ﷺ‬saying , “In whomsoever there are three
[characteristics] he is a hypocrite...” is an intensification [in
expression] we report it as it has come and we do not explain it.

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‫ﻼ ًﻻ[ َﯾ ْﻀ ِﺮ ُب‬ ‫]ﺿ ﱠ‬ ُ ‫ ﻻ َﺗ ْﺮ ِﺟ ُﻌﻮا َﺑ ْﻌِﺪي ُﻛ ﱠﻔﺎرًا‬: — ‫َوَﻗﻮُﻟ ُﻪ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ‬
‫ﻮل ﻓِﻲ‬ ُ ‫اﻟﻤ ْﻘـُﺘ‬
َ ‫ِﻞ َو‬ ُ ‫ﺎن ِﺑ َﺴْﯿ َﻔْﯿ ِﻬ َﻤﺎ َﻓﺎﻟ َﻘﺎﺗ‬
ِ ‫ِﻤ‬ ُ ‫ ِإَذا اْﻟَﺘ َﻘﻰ‬:‫ َو ِﻣْﺜ ُﻞ‬،‫ﺾ‬
َ ‫اﻟﻤ ْﺴﻠ‬ ٍ ‫ﺎب َﺑ ْﻌ‬ َ ‫َﺑ ْﻌ ُﻀ ُﻜ ْﻢ ِرَﻗ‬
‫ َﻓ َﻘْﺪ‬،‫ِﺮ‬ ٌ ‫ َﯾﺎ َﻛﺎﻓ‬:‫ﯿﻪ‬ِ ‫ﺎل َﻷ ِﺧ‬ َ ‫ﻣ ْﻦ َﻗ‬:
َ ‫ َو ِﻣْﺜ ُﻞ‬،‫ﻮق َوِﻗَﺘﺎُﻟ ُﻪ ُﻛ ْﻔ ٌﺮ‬ ٌ ‫اﻟﻤ ْﺴﻠ ِِﻢ ُﻓ ُﺴ‬
ُ ‫ﺎب‬ ُ ‫ ِﺳَﺒ‬:‫ َو ِﻣْﺜ ُﻞ‬،‫ﺎر‬ ِ ‫اﻟﱠﻨ‬
‫ﯾﺚ ِﻣ ﱠﻤﺎ‬ َ ‫ َوَﻧ ْﺤ ُﻮ َﻫِﺬ ِه‬،‫ﷲ َﺗْﺒ ﱡﺮ ٌؤ ِﻣ ْﻦ َﻧ َﺴ ٍﺐ َوإ ْن َد ﱠق‬
ِ ‫اﻷ َﺣ ِﺎد‬ ِ ‫ ُﻛ ْﻔ ٌﺮ ِﺑﺎ‬:‫ﺎء ِﺑ َﻬﺎ َأ َﺣُﺪ ُﻫ َﻤﺎ َو ِﻣْﺜ ُﻞ‬
َ ‫َﺑ‬
ِ
‫ َوﻻ ُﻧ َﺠ ِﺎد ُل‬،‫ِﯿﻪ‬ ِ ‫ َوﻻ َﻧَﺘ َﻜﱠﻠ ُﻢ ﻓ‬،‫ﯿﺮ َﻫﺎ‬ َ ‫ َوِإ ْن َﻟ ْﻢ َﻧ ْﻌَﻠ ْﻢ َﺗ ْﻔ ِﺴ‬،‫ َﻓِﺈﱠﻧﺎ ُﻧ َﺴﱢﻠ ُﻢ َﻟ ُﻪ‬،‫ِﻆ‬َ ‫َﻗْﺪ َﺻ ﱠﺢ َو ُﺣﻔ‬
.‫وﻻ َﻧ ُﺮﱡد َﻫﺎ ِإﻻ ِﺑَﺄ َﺣ ﱠﻖ ِﻣْﻨ َﻬﺎ‬، َ ‫ﺎء ْت‬ َ ‫ﯾﺚ ِإﻻﱠ ِﺑ ِﻤْﺜ ِﻞ َﻣﺎ َﺟ‬ َ ‫اﻷ َﺣ ِﺎد‬َ ‫ َوﻻ ُﻧ َﻔ ﱢﺴ ُﺮ َﻫِﺬ ِه‬،[‫ِﯿﻪ‬ ِ ‫]ﻓ‬

Likewise, his ‫ ﷺ‬saying, “Do not become disbelievers after me,

[astray], striking the necks of each other”. And, “When two Muslims
meet with their swords then [both] the killer and the killed are in the
Fire.” And, “Cursing a Muslim is wickedness and fighting against him
is disbelief”. And “Whoever says to his brother, ‘O disbeliever’, then it
returns back to one of them”. And, “It is disbelief in Allāh, the one
who denies his kinship, even if it is insignificant [i.e. remote]”. And
other aḥādīth such as these, among those which have been
authenticated and preserved. We submit to it, even if we do not know
its explanation. We do not talk about it. We do not argue about it. And
we do not explain these aḥādīth except with the like of what they have
come with. We do not reject them except for that which has more right
to be accepted than them.

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‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ‬ ِ ‫ﻮل ا‬ ِ ‫ﺎء َﻋ ْﻦ َر ُﺳ‬ َ ‫ﺎن َﻗْﺪ ُﺧِﻠ َﻘَﺘﺎ َﻛ َﻤﺎ َﺟ‬ ِ ‫ﻮﻗَﺘ‬َ ‫ﺎر َﻣ ْﺨُﻠ‬ ُ ‫اﻟﺠﱠﻨ ُﺔ َواﻟﱠﻨ‬
َ ‫َو‬
‫اﻟﺠﱠﻨ ِﺔ َﻓ َﺮَأْﯾ ُﺖ َأ ْﻛَﺜ َﺮ‬
َ ‫اﻃَﻠ ْﻌ ُﺖ ﻓِﻲ‬ َ ‫ َو َرَأْﯾ ُﺖ‬،‫اﻟﺠﱠﻨ َﺔ َﻓ َﺮَأْﯾ ُﺖ َﻗ ْﺼﺮًا‬
‫اﻟﻜ ْﻮَﺛ َﺮ ﱠ‬ َ ‫ َد َﺧْﻠ ُﺖ‬:‫َو َﺳﱠﻠ َﻢ‬
‫ َﻓ َﻤ ْﻦ َز َﻋ َﻢ َأﱠﻧ ُﻬ َﻤﺎ َﻟ ْﻢ ُﺗ ْﺨَﻠ َﻘﺎ‬،‫ﻛَﺬا َو َرَأْﯾ ُﺖ َﻛَﺬا‬...
َ ‫ﻓ َﺮَأْﯾ ُﺖ‬،
َ ‫ﺎر‬ ِ ‫اﻃَﻠ ْﻌ ُﺖ ﻓِﻲ اﻟﱠﻨ‬ ‫و ﱠ‬،‫ا‬َ ‫ﻛَﺬ‬.....‫ﺎ‬
َ َ ‫َأ ْﻫﻠ‬
‫ِﻬ‬
‫ﷲ — َﺻﱠﻠﻰ اﷲُ َﻋَﻠْﯿ ِﻪ َو َﺳﱠﻠ َﻢ — َوﻻ َأ ْﺣ َﺴُﺒ ُﻪ‬ ِ ‫ﻮل ا‬ِ ‫ﯾﺚ َر ُﺳ‬ ُ ‫ َوَأ َﺣ ِﺎد‬،‫آن‬ ِ ‫َﻓ ُﻬ َﻮ ُﻣ َﻜﱢﺬ ٌب ِﺑﺎﻟ ُﻘ ْﺮ‬
.‫ﺎر‬ِ ‫ﺎﻟﺠﱠﻨ ِﺔ َواﻟﱠﻨ‬َ ‫ُﯾ ْﺆ ِﻣ ُﻦ ِﺑ‬

Paradise and Hellfire are two created things. They have [already] been
created as has come from the Messenger ‫[ ﷺ‬in the ḥadīth], “I
entered Paradise and I saw a castle...”. And, “I saw the pool
(kawthar)...”. And, “I looked into Hellfire and I saw that most of its
inhabitants were women”. And, “I looked into the fire and I saw such
and such...”. So whoever claims that they [Paradise and Hellfire] are
not created then he is a denier of the Qurʾān and the aḥādīth of the
Messenger of Allāh ‫ ﷺ‬and I do not consider that he believes in
Paradise and Hellfire.

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‫ َوﻻ ُﯾ ْﺤ َﺠ ُﺐ َﻋْﻨ ُﻪ‬،‫ ُﯾ َﺼﱠﻠﻰ َﻋَﻠْﯿ ِﻪ َوُﯾ ْﺴَﺘ ْﻐ َﻔ ُﺮ َﻟ ُﻪ‬،‫ﺎت ِﻣ ْﻦ َأ ْﻫ ِﻞ اﻟ ِﻘْﺒَﻠ ِﺔ ُﻣ َﻮ ِﺣﺪًا‬ َ ‫َو َﻣ ْﻦ َﻣ‬
‫ﺎن َأ ْو َﻛِﺒﯿﺮًا — َوَأ ْﻣ ُﺮ ُه‬
َ ‫اﻟﺼﻼ َة َﻋَﻠْﯿ ِﻪ ﻟَِﺬْﻧ ٍﺐ َأْذَﻧَﺒ ُﻪ — َﺻ ِﻐﯿﺮًا َﻛ‬ ‫ َوﻻ ُﻧْﺘ َﺮ ُك ﱠ‬،‫ﺎر‬ ُ ‫اﻻﺳﺘ ِْﻐ َﻔ‬
ْ
. ‫ﷲ َﻋ ﱠﺰ َو َﺟ ﱠﻞ‬ِ ‫ِإَﻟﻰ ا‬

Whoever dies from among the people of the qiblah as a Muwaḥid, then
prayer is performed over him and forgiveness is sought for him.
Seeking forgiveness is not to be withheld from him [i.e. it should not
be abandoned for him] and we do not abandon praying over him on
account of a sin which he commited, regardless of whether it is a
small or big sin. His affair is with Allāh, the Mighty, the Sublime.

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