PUPJI

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13 Muḥarram 1417/30 May 1996
PUPJI
THE SEQUENCE OF THE STRUGGLES GUIDELINES
(II)
GENERAL GUIDELINES FOR THE

STRUGGLE
AL JAMĀʿAH
AL ISLĀMĪYAH
Issued by Majlis Qiyadah Markaziyah

Al Jamāʿah Al Islāmiyyah
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6
GENERAL GUIDELINES FOR THE STRUGGLE
OF AL JAMĀʿAH AL ISLĀMĪYAH
CONTENTS
SECTION 1
I. Khuṭbah Ḥājah (‫ﺍﻟﺣﺎﺟﺔ‬ ‫ )ﺧﻁﺑﺔ‬10F 5
II. From the Guidance of the Qurʾān and the Sunnah 7
III. Introduction 9
IV. Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen

(‫)ﺍﺻﻮﻝ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺤﺮﻛﻰ ﻻﻗﺎﻣﺖ ﺍﻟﺪﻳﻦ‬
(The Methodological Principles of the Movement for the
Establishment of the Deen) 12
V. Al Manhaj al Ḥarakī li Iqāmatid-Deen

(‫)ﺍﻟﻤﻨﻬﺞ ﺍﻟﺤﺮﻛﻰ ﻻﻗﺎﻣﺖ ﺍﻟﺪﻳﻦ‬
(The Methodology of the Movement for the
VI. Al Manhaj Al ʿAmaliy li Iqāmatid-Deen

(‫)ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻤﻠﻲ ﻻﻗﺎﻣﺖ ﺍﻟﺪﻳﻦ‬
(The Methodology for the Management of the
VII. An-Niẓām Al Asāsiy (‫ﺍﻻﺳﺎﺳﻲ‬ ‫)ﺍﻟﻨﻈﺎﻡ‬
1
Khuṭbah Ḥājah (the sermon of need) is the opening speech commonly used by the Messenger of Allāh  at the
start of every meeting.
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(Foundation Regulations (The Statutes)) 25
VIII. Closing 45
SECTION 2
The Formation Of Al Qiyādah Ar-Rāshidah (The Rightly Guided Leadership) 46
Formation Of Al Qāʾidah Aṣ-Ṣalābah (Leadership Firmness/Solidity) 57
Implementation Of Tanẓīm Sirrī (Organization Secrets [Confidences]) 80
The Development Of Al Imān (Faith) 86
Development Of As-Samʿu (Hearing) 97
Development Of Aṭ-Ṭāfiat (Obedience) 104
Amr Bi’l Mafirūf Wa Nahī fiAn Al Munkar (Carry Out That Which
Is Accepted [By The Community] And Prohibit That Which Is Rejected) 111
Ḥisbah (Validation) 123
At-Tarbiyah (Education) 133
Dafiwah (Call To) 138
Development Of Hijrah (Emigration) 146
Development Of Jihād (Striving/Struggling) 156
Tajnīd (Recruitment) 167
Development Of Qāʾidah Amīnah (Secure Base) 169
Education And Training 171
Tamwīl (Financing) 174

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Al Amnu Wa’l Istikhbārah (Security and Enquiry) 177
Tansīq Bainal Jamāfiah (Coordination Within The Jamāfiah) 186
Ad-Dafiwah Al Indhārīyah (The Call Of Admonition/Reminding) 189
Jihād Musallaḥ (Armed Jihād) 192
Chart I 207
Chart II 209
Chart III 209
Chart IV 210
Chart V 212
Transliteration 213
Appendix of written (previously unwritten) referenced aḥādīth 216

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6
‫ وﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ ﺷﺮور أﻧﻔﺴﻨﺎ وﻣﻦ‬،‫إن اﳊﻤﺪ ﷲ ﳓﻤﺪﻩ وﻧﺴﺘﻌﻴﻨﻪ وﻧﺴﺘﻐﻔﺮﻩ‬
All Praise is for Allāh . We praise, ask for help and forgiveness as well
as protection from Him from all forms of evil within ourselves and from
،‫ وﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎدي ﻟﻪ‬،‫ ﻣﻦ ﻳﻬﺪﻩ اﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‬،‫ﺳﻴﺌﺎت أﻋﻤﺎﻟﻨﺎ‬

our various contemptible acts. Whomsoever is given guidance by Allāh,
then there is no-one who is able to lead ‘him’ astray. And whomsoever is
lead astray by Allāh, then there is no-one who will be able to give
guidance towards ‘him’.
.‫ورﺳﻮﻟﻪ‬ ‫وأﺷﻬﺪ أن ﻻ إﻟﻪ إﻻ اﷲ وﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ وأﺷﻬﺪ أن ﳏﻤﺪاً ﻋﺒﺪﻩ‬

I bear witness that there is no ‘God’ (that has the right to be worshipped)
except Allāh alone, no partners with Him, and I bear witness that
Muḥammad () is His servant and Messenger.
: ‫ﺴﻠِ ُﻤﻮ َن ﴿ آل ﻋﻤﺮان‬ ِ ِِ

ْ ‫ﻳﻦ ءَ َاﻣﻨُﻮا اﺗـﱠ ُﻘﻮا اﻟﻠﱠﻪَ َﺣ ﱠﻖ ﺗُـ َﻘﺎﺗﻪ َوﻻ ﲤَُﻮﺗُ ﱠﻦ إﻻ َوأَﻧْـﺘُ ْﻢ ُﻣ‬
ِ‫ﱠ‬
َ ‫ﻳَﺎأ َ◌ﻳـﱡ َﻬﺎ اﻟﺬ‬
﴾ ١٠٢
O you who believe! Fear Allāh as He should be feared, and die not except
in a state of Islām (as Muslims) with complete submission to Allāh. 2 1F
‫اﺣ َﺪةٍ َو َﺧﻠَ َﻖ ِﻣْﻨـ َﻬﺎ َزْو َﺟ َﻬﺎ َوﺑَ ﱠ‬

‫ﺚ ِﻣْﻨـ ُﻬ َﻤﺎ‬ ِ‫ﺲو‬ ِ ِ‫ﱠ‬
َ ٍ ‫ﱠﺎس اﺗـﱠ ُﻘﻮا َرﺑﱠ ُﻜ ُﻢ اﻟﺬي َﺧﻠَ َﻘ ُﻜ ْﻢ ﻣ ْﻦ ﻧـَ ْﻔ‬
ُ ‫ﻳَﺎأَﻳـﱡ َﻬﺎ اﻟﻨ‬
﴿ ‫ﻜ ْﻢ َرﻗِﻴﺒًﺎ‬
ُ ‫ِر َﺟﺎﻻ َﻛﺜِ ًﲑا َوﻧِ َﺴﺎءً َواﺗـﱠ ُﻘﻮا اﻟﻠﱠﻪَ اﻟﱠ ِﺬي ﺗَ َﺴﺎءَﻟُﻮ َن ﺑِِﻪ َواﻷ َْر َﺣ َﺎم إِ ﱠن اﻟﻠﱠﻪَ َﻛﺎ َن َﻋﻠَْﻴ‬
﴾ ١ : ‫اﻟﻨﺴﺎء‬
2
Sūrah Āl ʿImrān (3), ayāh 102.
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O mankind! Be dutiful to your Lord, who created you from a single person,
and from him He created his wife, and from them both He created many
men and women and fear Allāh through whom you demand your mutual
(rights), and (Do not cut the relations of) the wombs (kinship). Surely,
Allāh is ever an AllWatcher over you. 3
‫ﺼﻠِ ْﺢ ﻟَ ُﻜ ْﻢ أ َْﻋ َﻤﺎﻟَ ُﻜ ْﻢ َوﻳـَ ْﻐ ِﻔ ْﺮ ﻟَ ُﻜ ْﻢ‬ ِ

ً ‫ﻳﻦ ءَ َاﻣﻨُﻮا اﺗـﱠ ُﻘﻮا اﻟﻠﱠﻪَ َوﻗُﻮﻟُﻮا ﻗَـ ْﻮﻻ َﺳﺪ‬
ْ ُ‫ﻳﺪا ﻳ‬
ِ‫ﱠ‬
َ ‫ﻳَﺎأَﻳـﱡ َﻬﺎ اﻟﺬ‬
ِ ِ
﴾ ٧١-٧٠ : ‫ﻴﻤﺎ ﴿ اﻷﺣﺰاب‬ ً ‫ذُﻧُﻮﺑَ ُﻜ ْﻢ َوَﻣ ْﻦ ﻳُﻄ ِﻊ اﻟﻠﱠﻪَ َوَر ُﺳﻮﻟَﻪُ ﻓَـ َﻘ ْﺪ ﻓَ َﺎز ﻓَـ ْﻮًزا َﻋﻈ‬
O you who believe! Keep your duty to Allāh and fear Him, and speak
(always) the truth.
He will direct you to do righteous good deeds and will forgive you your
sins. And whosoever obeys Allāh and His Messenger () he has indeed
achieved a great achievement (i.e. he will be saved from the Hell-fire and
made to enter Paradise). 4 3F
‫ َو َﺷﱠﺮ‬ ‫ي ُﳏَ ﱠﻤ ٍﺪ‬ ِ ِ ِ ِ ْ ‫ ﻓَِﺈ ﱠن أَﺻ َﺪ َق‬: ‫أﻣﺎ ﺑﻌﺪ‬

ُ ‫ﺎب اﷲ َو َﺧْﻴـَﺮ ا ْﳍَْﺪ ِي َﻫ ْﺪ‬ُ َ‫اﳊَﺪﻳْﺚ ﻛﺘ‬ ْ
‫ﺿ َﻼﻟٍَﺔ ِﰲ اﻟﻨﱠﺎ ِر‬
َ ‫ﺿ َﻼﻟَﺔ َوُﻛ ﱠﻞ‬
ٍ ٍ
َ ‫ْاﻷ ُُﻣ ْﻮِر ُﳏَ َﺪﺛَﺎﺗـُ َﻬﺎ َوُﻛ ﱠﻞ ُْﳏ َﺪﺛَﺔ ﺑِ ْﺪ َﻋﺔٌ َوُﻛ ﱠﻞ ﺑِ ْﺪ َﻋﺔ‬
“In truth the best of words is the Book of Allāh, and the best guidance is
the guidance of Muḥammad , and the worst of things is to invent new
things, and every invented thing is bidʿah (innovated matter) and every
bidʿah is misguidance and every misguidance is in the hellfire”. 5 4F
3
Sūrah An-Nisāʾ (4), ayāh 1.
4
Sūrah Al Aḥzāb (33), āyāt 70-71.
5
Ḥadīth ṣaḥīḥ, narrated by Abū Dāwūd no. 2118, An-Nasāʾī III/104-105, ad Dārimī II/142, Aḥmad I/293, 393,
432, ʿAbdur-Razzāq no. 10449, at Tayalisī no. 338, al Ḥakīm II/182-183, al Baihaqī VII/146 from the
companion ʿAbdullāh bin Masʿūd . (Refer Kutaib Khubatul Ḥājah by Shaikh Muḥammad Nāṣir ud Dīn al
ʾAlbānī ‫) ﺭﺣﻣﻪ ﷲ‬
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﴾ ‫﴿ ﻣﻦ ﻫﺪي اﻟﻘﺮآن واﻟﺴﻨﺔ‬

(From the Guidance of Al Qurʾān and As-Sunnah)
٥٦ : ‫ ﴿ ااﻟﺬارﻳﺎت‬       : ‫ – ﻗﺎل اﷲ ﺗﻌﺎﱃ‬١
And I (Allāh) created not the jinns and humans except they should worship
Me (alone). 6 5F
           : ‫ – ﻗﺎل اﷲ ﺗﻌﺎﱃ‬٢
             
﴾ ٣٠ : ‫﴿ اﻟﺒﻘﺮة‬      
And (remember) when your Lord said to the angels: “Verily, I am going to
place (mankind) generations after generations on earth.” They said: “Will
You place therein those who will make mischief therein and shed blood, -
while we glorify You with praises and thanks and sanctify You.” He
(Allāh) said: “I know that which you do not know.” 7 6F
           : ‫ – ﻗﺎل اﷲ ﺗﻌﺎﱃ‬٣
‫﴿ اﳌﻠﻚ‬            
﴾ ١-٢ :
Blessed is He in whose Hand is the Dominion, and He is able to do all
things.
6
Sūrah Adh Dhāriyāt (51), ayāh 56.
7
Sūrah Al Baqarah (2), ayāh 30.
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Who has created death and life, that He may test you which of you is best
in deed. And He is the All-Mighty, the Oft-Forgiving ;8
7 F
           : ‫ – ﻗﺎل اﷲ ﺗﻌﺎﱃ‬٤
               
              
﴾ ١٣ : ‫﴿ اﻟﺸﻮرى‬ 
He (Allāh) has ordained for you the same Deen (Islâm) which He ordained
for Nūḥ (Noah), and that which We have inspired in you (O Muḥammad
), and that which We ordained for Ibrāhīm (Abraham), Mūsā (Moses)
and ʿĪsā (Jesus) saying you should establish the Deen (i.e. to do what it
orders you to do practically), and make no divisions in it. Intolerable for
the Mushrikūn , is that to which you (O Muḥammad ) call them. Allāh
chooses for Himself whom He wills, and guides unto Himself who turns to
Him in repentance and in obedience. 9 8F
: ‫ – و ﺣﺪﺛﲏ ﻋﻦ ﻣﺎﻟﻚ أﻧﻪ ﺑﻠﻐﻪ أن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬٥

‫ﺗﺮﻛﺖ ﻴﻜﻢ أﻣﺮﻳﻦ ﻟﻦ ﺗﻀﻠﻮا ﻣﺎ ﲤﺴﻜﺘﻢ ﻬﺑﻤﺎ ﻛﺘﺎب اﷲ وﺳﻨﺔ ﻧﺒﻴﻪ‬
And in the saying from Mālik who heard the Messenger of Allāh  say: “I
leave amongst you two things that will not deceive you – the Book of Allāh
and Sunnah of His Prophet.” 10 9F
8
Sūrah Al Mulk (67), āyāt 1-2.
9
Sūrah Ash Shūra (42), ayāh 13.
10
Al Muwaṭṭaʾ 1395.
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INTRODUCTION
Islām disposes the life of the world towards the path directing to the Hereafter.
So that all the steps and breaths of life are parts of the unity of ʿibādah (worship) towards
Allāh . The separation of life and the affairs of the world from the totality of ʿibādah
and the search for value before Allāh is the beginning of disaster within the lives of
‘mankind’.
Because of Allāh’s quality of mercy towards ‘mankind’, so He bestows all

manner and means of livelihood to all of His creations without differentiating between
those who are obedient and those who are dissenters. By means of the embodiment of His
quality of mercy, He sent the Prophets and the Messengers who bore with them guidance
and tangible proof, in order to maintain continuity and purity of purpose for a way of life
away from fraud and deception. Then He bestowed guidance upon those of His chosen
servants, and shut the door upon those servants who chose digression from the experience
of His quality of mercy. Then He perfected His blessings and mercy by sending
KhātamAn-Nabīyiʾn - the Seal of the Prophets – Muḥammad . He  was sent bearing
Al Qurʾān as well as providing clear examples of his deeds within (the implementation
of) life. From there is obtained the entire picture, complete and perfect as to how the
Messenger of Allāh  established and maintained the Deen of Allāh – Islām – from the
point of departure until the peak of perfection, and it was followed by the Khulafāʾ ar
Rashīdīn al Mahdīyīn – the Righteously Guided Caliphs.
Allāh has already patternized a number of principal stipulations for the life of
‘mankind’. Firstly, the life of ‘mankind’ is only for the worship of Him – Allāh. The
consequences of all worldly possessions, time, strength and thought must be based upon
the way of ʿibādah towards Allāh. Secondly, the existence of ‘mankind’ upon the earth is
as caliph, to assume the duties of administration and prosperity of the earth by following
the sharīʿah of Allāh; to prevent, fight against and combat all deeds and actions that
destroy the earth as a result of carrying out and enacting laws for life outside of the pale
of the sharīʿah of Allāh. Thirdly, life on earth is for ‘mankind’ a test in order to sort out
who amongst ‘mankind’ is the best in their good deeds. Now, those good deeds need to
fulfill two requisites, that is, sincerity for the sake of Allāh (alone) and in the manner that
follows the sunnah of the Messenger of Allāh . Fourthly, that the Prophets were sent by
Allāh to uphold the Deen. Upholding the Deen means, according to the mufassirīn
(commentators, interpreters) is the Deen of Tauḥid, that is, the Deen of Islām in all of its
aspects, which according to ʿAbdullāh bin ʿUmar  in his explanation of Sūrah Al
Fātiḥah covers fiaqīdah, ʿibādah and manhajul ḥayāh (creed, worship and the way of
life).
P a g e | 10
The adherence to the life of the world by means of the wholeness of ʿibādah
towards Allāh, was practiced in its entirety by the Messenger of Allāh  and the Khulafāʾ
ar Rashīdīn al Mahdīyīn, as well as by the other ṣaḥābat (companions), and followed by
the subsequent generations, even though the quality of its practice experienced ups and
downs until the collapse of the ʿUthmānīyah Khilāfah – Uthmaniyah Caliphate – in 1924.
Since then, the movement for the awakening of the Islāmic community in order to re-
establish the Khilāfah Islāmīyah – Islāmic Caliphate – has appeared everywhere with
differing righteous struggles. Because of that, the presence of a number of Jamāʿāt minal
Muslimīn – groups from the Muslims – is as the result of that clear objective reality.
So from that, Al Jamāʿah Al Islāmīyah – which is one jamāʿah minal muslimīn,

was born and stands upright in the fields of daʿwah and jihad fī sabīlillāh together with a
number of other Jamāʿāt minal muslimīn – stands within a framework of maintain and
guarding its course upon the principles of Islām, and so Al Jamāʿah Al Islāmīyah has
compiled General Guidelines for the Struggle.
General Guidelines for the Struggle forms a general objective that is able to
provide a systematic overview for the motional steps of a jamāʿah that integrates careful,
objective and standardized principles and operational measures.
The General Guidelines for the Struggle consists of:
1. Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen,

2. Al Manhaj al Ḥarakī li Iqāmatid-Deen,
3. Al Manhaj Al ʿAmaliy, and
4. An-Niẓām Al Asāsiy.
What is meant by Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen (The

Methodological Principles of the Movement for the Establishment of the Deen) is (those)
ten principles that are compiled to form one whole, upon which all of the conceived
methods must be based on. What is meant by Al Manhaj al Ḥarakī li Iqāmatid-Deen (The
Methodology of the Movement for the Establishment of the Deen) is the program
elements based upon Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen, and orderly compiled
upon systematic phases. What is meant by Al Manhaj Al ʿAmaliy (Methodological
Management) is a set of regulations structured in order to construct orderliness and
regulation within the jamāʿah.
Finally, with the orderliness and conceptual regulation of this struggle, Al

Jamāʿah Al Islāmīyah is determined to follow in the noble footsteps to assemble,
mobilize and develop strength for the honor of Islām and the Muslims, and the return of
P a g e | 11
the establishment of the Khilāfah ʿalā Minhajin-Nubūwah – Caliphate in the Manner of

the Prophethood – and the sovereignty of the sharīʿah of Allāh  throughout all corners
of the earth.
P a g e | 12
‫اﺻﻮل اﻟﻤﻨﻬﺞ اﻟﺤﺮﻛﻰ ﻻﻗﺎﻣﺖ اﻟﺪﻳﻦ‬
UṢŪLUL MANHAJ AL ḤARAKĪ LI IQĀMATID-DEEN

(The Methodological Principles of the Movement for the Establishment
of the Deen)
I. Understanding.
1. Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen contains (encompasses) principles in

understanding the Deen as the cornerstone for systematic steps that must be
undertaken in order to establish the Deen.
2. Establishment of the Deen means the establishment of Daulah Islāmīyah (the
Islāmic State) and furthermore the establishment of Khilāfah Islāmīyah (the
Islāmic Caliphate).
3. The process within the establishment of the Daulah and Khilāfah Islāmīyah is by
means of Islāmic personal, familial and jamāʿah development.
II. Function.
Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen functions as the principal guidance upon

which to base the preparation for Al Manhaj al Ḥarakī li Iqāmatid-Deen.
III. The Contents of Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen.
Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen contains ten principles namely:

P a g e | 13
FIRST PRINCIPLE
OUR PURPOSE IS ONLY TO SEEK THE PLEASURE OF ALLĀH IN THE
MANNER DECIDED BY ALLĀH AND HIS MESSENGER 
SECOND PRINCIPLE
OUR ʿAQĪDAH IS THE ʿAQĪDAH OF AHLUS-SUNNAH WA’L JAMĀʿAH ʿALĀ
MINHAJUS-SALAFIṢ-ṢĀLIḤ
(The Creed of those who adhere to the Sunnah in Jamāʿah in the way of the Pious
Predecessors)
THIRD PRINCIPLE
OUR UNDERSTANDING OF ISLĀM IS COMPREHENSIVE IN ACCORDANCE
WITH THE UNDERSTANDING OF AS- SALAFIṢ-ṢĀLIḤ
FOURTH PRINCIPLE
THE TARGET OF OUR STRUGGLE IS THE DEVOTION OF ‘MANKIND’ TO
ALLĀH ALONE BY THE RE-ESTABLISHMENT OF THE KHILĀFAH UPON THE
EARTH
FIFTH PRINCIPLE
OUR PATH IS IMĀN, HIJRAH AND JIHĀD FĪ SABĪLILLĀH
(Faith, Emigration and Struggle in the Way of Allāh)
SIXTH PRINCIPLE
OUR PROVISIONS ARE:
1. ʿILMU AND TAQWĀ
(Faith and Fear – of Allāh)
2. YAQĪN AND TAWAKKUL
(Certitude in conviction and Complete Trust in Allāh)
3. SHUKŪR AND ṢABR
(Thankfullness and Patience)
4. A LIFE THAT IS ẒUHD AND PRIORITIZING THE HEREAFTER
(Abstention from materialism)
5. LOVE FOR JIHĀD FĪ SABĪLILLĀH AND LOVE TO DIE SHAHĪD
(martyrdom)
SEVENTH PRINCIPLE
OUR LOVE TOWARDS ALLĀH , THE MESSENGER OF ALLĀH  AND THOSE
PEOPLE WITH FAITH
P a g e | 14
EIGHTH PRINCIPLE
OUR ENEMIES ARE THE SHAIṬĀN FROM AMONGST THE JINN AND THE
SHAIṬĀN FROM AMONGST ‘MANKIND’
NINTH PRINCIPLE
THE BONDS OF OUR JAMĀʿAH ARE BASED ON COMMON PURPOSE, FAITH,
CONVICTION AND UNDERSTANDING TOWARDS THE DEEN
TENTH PRINCIPLE
OUR IMPLEMENTATION OF ISLĀM IS IN A PURE MANNER AND BALANCED
BY MEANS OF THE JAMĀʿAH THEN DAULAH AND THEN KHILĀFAH
IV. Brief Explanation:
PAGE (OR PART PAGE) MISSING

P a g e | 15
‫اﻟﻤﻨﻬﺞ اﻟﺤﺮﻛﻰ ﻻﻗﺎﻣﺖ اﻟﺪﻳﻦ‬
AL MANHAJ AL ḤARAKĪ LI IQĀMATID-DEEN

(The Methodology of the Movement for the Establishment of the Deen)
I. Understanding
Al Manhaj al Ḥarakī li Iqāmatid-Deen contains explanations as systematic
directive steps that must be taken in order to establish the Deen.
II. Function
The function of Al Manhaj al Ḥarakī li Iqāmatid-Deen is as a concrete

elaborative definition of Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen and as the basic
guidance for the preparation of Al Manhaj Al ʿAmaliy.
III. Stages (Phases, levels)
The stages contained within Al Manhaj al Ḥarakī li Iqāmatid-Deen are:
A. Preparation to establish the State.
1. Takwīnul Jamāʿah (Formation of the Jamāʿah)
a. Formation of Al Qiyādah Ar-Rāshidah (the Rightly Guided Leadership)

b. Formation of Qāʿidah Ṣalābah (Solid Base)
c. Implementation of Tanẓīm Sirrī (Organization Secrets [Confidences])
d. Development of Imān (faith), As Samʾu wa-ṭ Ṭāʿat (to hear and obey)
e. ʾAmr Maʿrūf wa-n Nahī Munkar (advocating the good and forbidding
the evil)
f. Ḥisbah (verification - keeping everything in order within the laws
of Allāh)
2. Takwīnul Quwwah (Formation of Strength)
a. Tarbīyah (education/instruction)
b. Daʿwah
c. Process (progressive refinement) of Hijrah
d. Process (progressive refinement) of Jihād
e. Tajnīd (militaristic mobilization)
P a g e | 16
f. Process (progressive refinement) of (the materialization of) Qāʿidah

Amīnah (Secure Base)
g. Process (progressive refinement) of territory
h. Diklat (abbreviation composed from the combination of ‘pendidikan’
[education] and ‘latihan’ [training]) field of education in Military
Academy)
i. Tamwīl (financing)
j. Jāsūs (spying)
k. Tansīq bainal Jamāʿāt (coordination between groups)
3. Istikhdāmul Quwwah (Utilization of Strength)
a. Daʿwah (Indhār - admonition)

b. Jihād Musallaḥ (perform jihad with the use of weaponry)
B. Maintenance of State
1. Takwīnud-Daulah (Formation of the State)
a. Tanẓīm (Ḥukūmiy) – (Organization of State/government)

b. Tajnīd (militaristic mobilization)
c. Jihād
d. Taḥkīm (arbitration)
e. Tamwīl
f. Management of the Islāmic society
g. Tarbīyah
C. Tathbītud-Daulah (Substantiation of the State)
D. Tansīq bainad-Duwal (coordination between States)
E. Establishment of the Khilāfah

P a g e | 17
‫اﻟﻤﻨﻬﺞ اﻟﻌﻤﻠﻲ ﻻﻗﺎﻣﺖ اﻟﺪﻳﻦ‬
Al MANHAJ AL ʿAMALIY LI IQĀMATID-DEEN
(GENERAL OPERATIONAL GUIDELINES)

(The Methodology of the Practice for Establishing the Deen)
I. General understanding
Al Manhaj Al ʿAmaliy li Iqāmatid-Deen contains (comprises) the meaning of

(The Methodology of the Practice for Establishing the Deen - General Operational
Guidelines).
1. Guidelines refers to the approximate direction of understanding that must be

taken in order to reach a predetermined objective.
2. General carries two understandings:
a. That the ‘guidelines’ are broadly fixed outlines that allow for the
development of opportunities and the initiatives of those functionaries
in the field.
b. That the ‘guidelines’ are generally applicable to all functionaries within
the environment of the jamāʿah.
3. Operation(s)al: Refer to point IV. 1. D. i. and ii.
II. Basic Considerations
1. Al Manhaj Al ʿAmaliy is built upon:

a. Uṣūlul Manhaj al Ḥarakī and Al Manhaj al Ḥarakī.
b. The qualities and purposes of a jamāʿah.
c. Objective realities: itself, the enemy and the environment.
2. Al Manhaj Al ʿAmaliy will ‘hopefully be intended’ to be fixed for a
specified period of time. It is anticipated that unexpected events will not
change or damage Al Manhaj Al ʿAmaliy.
3. Al Manhaj Al ʿAmaliy will always be between necessity and possibility.
Necessity carries the meaning of obligation towards Al Manhaj Al ʿAmaliy.
Possibility means: - Possible (can possibly be undertaken)
- Probable (capable)
- Preferable (advantageous or not)
P a g e | 18
III. Scope:
1. Al Manhaj Al ʿAmaliy encompasses two issues:

a. Operational strata
b. Organizational structure
2. Operational strata and organizational structure possess a very close
reciprocal relationship. This implies that the established organizational
structure is expected to be capable of controlling a well-established
operational strata. And, it is intended that the operational strata be in
accordance with the capabilities of the organization.
IV. Operational Strata
1. Understanding:
a. Its strategy encompasses the general pattern of understanding in order
to concentrate, process and direct all resources in order to attempt to
achieve general long term goals.
b. Its tactics encompasses the understanding of the mobilization of
resources in order to achieve specific short-term objectives in a
particular field.
c. Tactics are strategies on a smaller scale.
d. Operations.
i. Dictionary understanding:
- Dissection.
- Movement to overcome a bad situation by providing services
that construct.
-
ii. ʿAskariy (Military) understanding:
- All endeavors, activities and actions that apply/utilize
elements of power pursuant to a plan (or plans) that is (are)
guided/directed by relationships of space and time.
Elements of Strength (quality):
- Power of movement,
- Strike power,
- Flexibility.
Elements of Strength (quantity):
- Physical: (mobility, use of weaponry, physical endurance).
- Non-physical: (conviction, thinking, knowledge,
management).
P a g e | 19
iii. Plan: the stated operation must be planned and follow the plan
without removing initiative.
iv. Directed: a certain network operating beneath the control of an
operational leader.
v. Space and time: place and time must be clear.
2. The Procedure for the Determination of Strata Operation (in broad

terms)
a. See, examine and investigate all aspects of life within one’s own body
(jamāʿah), the enemy and the surroundings.
b. Choose between those aspects of life that will bring about potential
power (strength).
c. Uncover and realize that potential power into becoming an
effective/concrete power.
3. The Procedure for the Determination of Strata Operation (in detail)
i. See, examine and investigate all aspects of life within one’s own body
(jamāʿah), the enemy and the surroundings.
ii. Look carefully and honestly at our potential power and the effective
power that we possess.
iii. Determine the target points of the enemy and the surroundings in order
to work on our goals.
iv. Make program plans and programs for operational plans.
v. Explanations and discussions about c. (above) between the leadership
and the selected person.
vi. Final test.
vii. Determination of strata operations.
viii. Implementation and control.
4. Operational Control
Operational control functions to secure the target or objective.
A. Principle: based upon:

a. Cycle control.
P a g e | 20
PLAN
EVALUATION IMPLENTATION
REPORTING
b. Functional coordination:
- Principle benefit: each activity leads to the achievement of
targets that qualify as fulfilling within the overall
relationship.
- Principle of management: there is synchronization with other
activities.
- Source of capability: executor of ‘mankind’ and facilities.
- Time: dependent upon the source of capability and the field.
B. Important matters that must be remembered within networks.

a. Activity: implementation of a real task. This matter was revealed
in space and time, which means that space and time are the
carrying out of the tasks.
b. Apparent activity: that a specific activity never stands alone
(always dependent upon each other).
c. Occurrence: (its element consists of conditions and situations).
ACTIVITY
OCCURRENCE (EVENT) OCCURRENCE (EVENT)
An activity must set out from a starting point until a finishing point.
d. Starting point and finishing point must be clear.
e. The network has three forms:
- A core network (centralization)
- A network with many (decentralized) restrained cores
- A network with many (decentralized) unrestrained cores
f. Operational classifications:
ix. Intelligence operations.
ii. Power expansion operations.
iii. Power utilization operations.
iv. Combat operations.
P a g e | 21
POWER DEVELOPMENT OPERATION.
Power development operations consist of a specific lengthy process that

encompasses the development and management of power potential, until by means of the
drawing out of that power potential it becomes an effectively operational power and is
prepared for use within operations requiring power and combat operations.
- These operations include Diklat, personal development and Territorial
development.
- These operations are carried out both before, during and after the
establishment of the State.
1. Diklat 11
Understanding:
a. Diklat is and constitutes an important part of personal development.
b. Diklat is a process that starts from selection, recruitment, instruction,
education and discipline up to and by means of field trials under
supervision in order to obtain personnel who possess skills, loyalty and
are able to work effectively and efficiently.
Classification:
a. Preparedness of physical skills in the use of weaponry.
b. Tactical thinking.
c. Strategic thinking.
d. Leadership insights.
Purpose:
a. In order to obtain personnel who are skilled, loyal and able to work
effectively and efficiently.
b. In order to achieve a genuine comparison between those personnel who
are able of bear the duties that must be borne.
c. In order to provide backup personnel (power) in preparation for the
replacement of personnel who are lost or destroyed.
Basic policies:
a. Diklat always endeavors to ensure the availability of personnel who are
capable of performing tasks/duties at every level of operation.
11
Diklat = abbreviation composed from the combination of pendidikan‟ [education] and „latihan‟ [training].
P a g e | 22
b. Diklat section staff are given full authorization in terms of meaning a

controllable decentralization within the management or execution of
Diklat by always observing Uṣūlul Manhaj, Al Manhaj Al Ḥarakī and
Al Manhaj Al ʿAmaliy.
c. The curriculum is always analyzed and evaluated so that it is in
accordance with the already intended features and purposes.
d. The number of Diklat participants is determined on the basis of the
amount of concrete operations and future estimates.
Procedure:
a. Diklat section staff are responsible for the implementation of all aspects
related with Diklat, and this matter encompasses:
i. Starting process that consists of total planning, makes way for a
place and provides accommodation.
ii. The procedure for the implementation that encompasses
determination of the training (diklat) level, the selection procedure
and recruitment, the curriculum and daily implementation.
iii. The procedure for the distribution of graduates: there must be
agreement by relevant parties.
b. Daily summary of the training participants to be made known to the
involved parties after having been reported to the central leadership.
c. Diklat section staff to carry out evaluations with the involved parties
beneath the central leadership supervision.
d. Full report.
2. Personnel development.
Understanding:
Personnel development contains the import of jamāʿah member
development.
Branches:
a. Taʿlīm (instruction)/Recruitment.
b. Tarbīyah.
c. Tajnīd.
d. Ḥisbah.
3. Territorial development.
Understanding:
P a g e | 23
a. Territorial development is the development of a region that is aimed at

being a region of potential power.
b. The scope of territorial development is able to encompass a national
region or part thereof or outside of that.
c. Territorial development is carried out continuously both before, during
and even after the process of State establishment.
d. Territorial development is carried out by all members of the jamāʿah by
means of a Qāʿidah Ṣalābah (Solid Base) as the core executive.
Objects that are worked on:

a. Geography:
i. Regional classification:
- Borders
- Domains
- Land
- Weather, seasons, wind
- Roadways
- Natural reources
ii. State and regional division
iii. Preparation of regions as (places of) support for the use of power
operations and combat operations.
iv. Preparation as the basis for a region.
b. Demography:
i. Qualitative and quantitative assessment of the inhabitants
(population).
ii. Analysis of threats, obstacles, problems and challenges.
iii. Arranging or directing the inhabitants toward conditions and
situations that are favorable to us.
c. Social conditions: Encompasses assessment, direction and the
enhancement of ‘ipoleksosbudmil’ (ideologi-politik-ekonomi-sosial-
budaya-militer---ideological-political-economic- social-cultural-
military), religion, science and technology.
d. Other.
Areas of territorial development

a. Tarbīyah Rasmīyah (Formal education).
b. Daʿwah.
c. Implementation of Tadbīrul Maidān (Field management).
d. Implementation social support conditions.
P a g e | 24
4. Economic development
5. Tansīq bainal Jamāʿāt (coordination between groups)
‫‪P a g e | 25‬‬
‫‪6‬‬
‫اﻟﻨﻈﺎم اﻻﺳﺎﺳﻲ‬
‫‪AN-NIẒĀM AL ASĀSIY‬‬
‫)‪(FOUNDATION REGULATIONS – THE STATUTES‬‬
‫‪INTRODUCTION‬‬
‫إن اﳊﻤﺪ ﷲ ﳓﻤﺪﻩ وﻧﺴﺘﻌﻴﻨﻪ وﻧﺴﺘﻐﻔﺮﻩ‪ ،‬وﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ ﺷﺮور أﻧﻔﺴﻨﺎ وﻣﻦ ﺳﻴﺌﺎت‬
‫أﻋﻤﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﻳﻬﺪﻩ اﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‪ ،‬وﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎدي ﻟﻪ‪ ،‬وأﺷﻬﺪ أن ﻻ إﻟﻪ إﻻ اﷲ‬
‫ﻳﻦ ءَ َاﻣﻨُﻮا اﺗـﱠ ُﻘﻮا اﻟﻠﱠﻪَ َﺣ ﱠﻖ‬ ‫ﱠِ‬
‫وﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ وأﺷﻬﺪ أن ﳏﻤﺪاً ﻋﺒﺪﻩ ورﺳﻮﻟﻪ‪ ﴿ .‬ﻳَﺎأَﻳـﱡ َﻬﺎ اﻟﺬ َ‬
‫ﱠﺎس اﺗـﱠ ُﻘﻮا َرﺑﱠ ُﻜ ُﻢ اﻟﱠ ِﺬي‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬
‫ﺗُـ َﻘﺎﺗﻪ َوﻻ ﲤَُﻮﺗُ ﱠﻦ إﻻ َوأَﻧْـﺘُ ْﻢ ُﻣ ْﺴﻠ ُﻤﻮ َن ﴾ آل ﻋﻤﺮان ‪ ﴿ ١٠٢ :‬ﻳَﺎأَﻳـﱡ َﻬﺎ اﻟﻨ ُ‬
‫ِ ِ‬ ‫اﺣ َﺪةٍ وﺧﻠَﻖ ِﻣْﻨـﻬﺎ زوﺟﻬﺎ وﺑ ﱠ ِ‬ ‫ﺲ وِ‬ ‫ِ‬
‫ﺚ ﻣْﻨـ ُﻬ َﻤﺎ ِر َﺟﺎﻻ َﻛﺜ ًﲑا َوﻧ َﺴﺎءً َواﺗـﱠ ُﻘﻮا اﻟﻠﱠﻪَ‬ ‫َ َ َ َ َْ َ َ َ َ‬ ‫َﺧﻠَ َﻘ ُﻜ ْﻢ ﻣ ْﻦ ﻧـَ ْﻔ ٍ َ‬
‫ﱠِ‬ ‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ﱠِ‬
‫اﻟﺬي ﺗَ َﺴﺎءَﻟُﻮ َن ﺑﻪ َواﻷ َْر َﺣ َﺎم إ ﱠن اﻟﻠﱠﻪَ َﻛﺎ َن َﻋﻠَْﻴ ُﻜ ْﻢ َرﻗﻴﺒًﺎ ﴾ اﻟﻨﺴﺎء ‪ ﴿ ١ :‬ﻳَﺎأَﻳـﱡ َﻬﺎ اﻟﺬ َ‬
‫ﻳﻦ ءَ َاﻣﻨُﻮا‬
‫ِ‬ ‫ِ‬ ‫اﺗـﱠ ُﻘﻮا اﻟﻠﱠﻪ وﻗُﻮﻟُﻮا ﻗَـﻮﻻ ﺳ ِﺪﻳﺪا ﻳ ِ‬
‫ﺼﻠ ْﺢ ﻟَ ُﻜ ْﻢ أ َْﻋ َﻤﺎﻟَ ُﻜ ْﻢ َوﻳـَﻐْﻔ ْﺮ ﻟَ ُﻜ ْﻢ ذُﻧُﻮﺑَ ُﻜ ْﻢ َوَﻣ ْﻦ ﻳُﻄ ِﻊ اﻟﻠﱠﻪَ‬
‫ْ َ ً ُْ‬ ‫ََ‬
‫اﳊ ِﺪﻳ ِ‬ ‫ِ‬
‫ﺚ‬ ‫َﺻ َﺪ َق َْ ْ‬ ‫ﻴﻤﺎ ﴾ اﻷﺣﺰاب ‪ :٧١-٧٠ :‬أﻣﺎ ﺑﻌﺪ ‪ :‬ﻓَﺈِ ﱠن أ ْ‬ ‫َوَر ُﺳﻮﻟَﻪُ ﻓَـ َﻘ ْﺪ ﻓَ َﺎز ﻓَـ ْﻮًزا َﻋﻈ ً‬
‫ي ُﳏَ ﱠﻤ ٍﺪ ‪َ ‬و َﺷﱠﺮ ْاﻷ ُُﻣ ْﻮِر ُﳏَ َﺪﺛَﺎﺗُـ َﻬﺎ َوُﻛ ﱠﻞ ُْﳏ َﺪﺛٍَﺔ ﺑِ ْﺪ َﻋﺔٌ َوُﻛ ﱠﻞ‬ ‫ِ‬
‫ﺎب اﷲ َو َﺧْﻴـَﺮ ا ْﳍَْﺪ ِي َﻫ ْﺪ ُ‬ ‫ﻛﺘَ ُ‬
‫ِ‬
‫ﺿ َﻼﻟٍَﺔ ِﰲ اﻟﻨﱠﺎ ِر‬

‫ﺿ َﻼﻟَﺔ َوُﻛ ﱠﻞ َ‬
‫ٍ‬
‫ﺑِ ْﺪ َﻋﺔ َ‬
‫‪All Praise is for Allāh . We praise, ask for help and forgiveness as well‬‬
‫‪as protection from Him from all forms of evil within ourselves and from‬‬
‫‪our various contemptible acts. Whomsoever is given guidance by Allāh,‬‬
‫‪then there is no-one who is able to lead ‘him’ astray. And whomsoever is‬‬
‫‪lead astray by Allāh, then there is no-one who will be able to give‬‬
‫‪guidance towards ‘him’. I bear witness that there is no ‘God’ (that has the‬‬
P a g e | 26
right to be worshipped) except Allāh alone, no partners with Him, and I

bear witness that Muḥammad () is His servant and Messenger. O you
who believe! Fear Allāh as He should be feared, and die not except in a
state of Islām (as Muslims) with complete submission to Allāh. 12 O
mankind! Be dutiful to your Lord, who created you from a single person,
and from him He created his wife, and from them both He created many
men and women and fear Allāh through whom you demand your mutual
(rights), and (Do not cut the relations of) the wombs (kinship). Surely,
Allāh is ever an AllWatcher over you. 13 O you who believe! Keep your duty
to Allāh and fear Him, and speak (always) the truth. He will direct you to
do righteous good deeds and will forgive you your sins. And whosoever
obeys Allāh and His Messenger () he has indeed achieved a great
achievement (i.e. he will be saved from the Hell-fire and made to enter
Paradise). 14 “In truth the best of words is the Book of Allāh, and the best
guidance is the guidance of Muḥammad , and the worst of things is to
invent new things, and every invented thing is bidʿah (innovated matter)
and every bidʿah is misguidance and every misguidance is in the
hellfire”. 15
﴾ ٥٦ : ‫﴿ ااﻟﺬارﻳﺎت‬       
And I (Allāh) created not the jinns and humans except they should worship
Me (alone). 16 15F
            
          
And it is He who has made you generations coming after generations,

replacing each other on the earth. And He has raised you in ranks, some
above others that He may try you in that which He has bestowed on you.
12
13
14
Sūrah Al Aḥzāb (33), āyāt 70-71.
15
Ḥadīth ṣaḥīḥ, narrated by Abū Dāwūd no. 2118, An-Nasāʾī III/104-105, ad Dārimī II/142, Aḥmad I/293, 393,
432, ʿAbdur-Razzāq no. 10449, at Tayalisī no. 338, al Ḥakīm II/182-183, al Baihaqī VII/146 from the
companion ʿAbdullāh bin Masʿūd . (Refer Kutaib Khubatul Ḥājah by Shaikh Muḥammad Nāṣir ud Dīn al
ʾAlbānī ‫) ﺭﺣﻣﻪ ﷲ‬
16
Sūrah Adh Dhāriyāt (51), ayāh 56.
P a g e | 27
Surely your Lord is swift in retribution, and certainly He is OftForgiving,

Most Merciful. 17
              
              
            
He (Allāh) has ordained for you the same Deen (Islām) which He ordained
for Nūḥ (Noah), and that which We have inspired in you (O Muḥammad
), and that which We ordained for Ibrāhīm (Abraham), Mūsā (Moses)
and ʿĪsā (Jesus) saying you should establish the Deen, and make no
divisions in it. Intolerable for the Mushrikūn, is that to which you (O
Muḥammad ) call them. Allāh chooses for Himself whom He wills, and
guides unto Himself who turns to Him in repentance and in obedience. 18 17F
‫ﻻ ﺗﺰال ﻃﺎﺋﻔﺔ ﻣﻦ أﻣﱵ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ اﳊﻖ ﺣﱴ ﻳﺄﰐ أﻣﺮ اﷲ رﻫﻢ ﻇﺎﻫﺮﻳﻦ )رواﻩ‬
(‫اﻟﺒﺨﺎرى‬
A group of my community will remain constant upon the truth until the
command of Allāh becomes clear. 19 18F
Indeed, in truth, ‘mankind’ is the created being of Allāh  who is obligated to

worship Him only by means of the guidance of the Sharīʿah and in the manner and
sunnah of His Prophet .
As the servant (and slave) of Allāh, in truth ‘mankind’ is the best of creation
raised by His Creator to be the khālifah (caliph) upon the face of the earth with the
provisions to run, enforce and uphold the Deen of Allāh within all systems of life in an
orderly, regulated and assembled (in jamāʿah) manner.
In the meantime, in order to realize the orderly and organized managerial

fundaments of Jamāʿah Islāmīyah within the achievement of the establishment of the
17
Sūrah Al Anʿām (6), ayāh 165.
18
Sūrah Ash Shūra (42), ayāh 13.
19
Narrated by Bukhārī. (9.414 Arabic-English translation)
P a g e | 28
Khilāfah ʿalā Minhajin-Nubūwah (Caliphate in the Manner of the Prophethood), which

guarantees the implementation of Islāmic law in its totality, the creation of security and
peace in the purifying of service towards Allāh , the collapse of polytheism, falsehood
(that which is invalid) and injustice (tyranny) upon the earth as well as guidance of
‘mankind’ to the pinnacle of akhlāq (original pure behavior, ‘morality’) and civilization,
and so An-Niẓām Al Asāsiy, these Statutes, without ignoring the establishment of
harmonious relations between like Jamāʿāt minal Muslimīn.
P a g e | 29
CHAPTER I
NAME, IDENTITY AND LOCATION
Section 1
This jamāʿah is called “Al Jamāʿah Al Islāmīyah”.
Section 2
1. This jamāʿah constitutes “Jamāʿatun Minal Muslimīn” (A jamāʿah from and of the
Muslims).
2. This jamāʿah is world-wide.
Section 3
The central position of the jamāʿah is at a certain place that fulfills the terms.
CHAPTER II
PRINCIPLES, OBJECTIVES AND THE PATH OF THE

STRUGGLE
Section 4
1. This jamāʿah is based upon Al Qurʾān and As-Sunnah in accordance with the
understanding of As-Salafuṣ-Ṣāliḥ (the Pious Predecessors).
2. The objective of this jamāʿah’s struggle is to realize the establishment of Daulah
Islāmīyah (Islāmic State) as the basis for the formation of the return of Khilāfah ʿalā
Minhajin-Nubūwah.
Section 5
In order to achieve the objective, the jamāʿah’s path is: daʿwah, tarbīyah, ʿamr bi’l maʿrūf
wa nahī ʿan il munkar (enjoining what is righteous and forbidding what is evil), hijrah,
and jihad fī sabīlillāh.
P a g e | 30
CHAPTER III
TANẒĪM
(ORGANIZATION)
Section 6
1. The jamāʿah is lead by an Āmir.
2. Within the implementation of his duties, the Āmir is assisted by Majālis Qiyādah
(Command [leadership] councils), Majlis Shurā (Consultative council), Majlis Fatwā
(Legislative council) and Majlis Ḥisbah (Decision council).
3. The Majālis Qiyādah consists of: Majlis Qiyādah Markazīyah (Central Command
Administration), Majlis Qiyādah Manṭiqīyah (Regional Command Administration),
and Majlis Qiyādah Wakālah (Proxy Region Command Administration).
CHAPTER IV
IMĀRAH
(OFFICE OF THE ĀMIR)
Section 7
The Āmir is elected and placed in office by the Majlis Shurā.
Section 8
1. The Āmir accepts the mubāyāʿāt (pledges of allegiance) of the members (of the
jama’ah).
2. The Āmir appoints and dismisses: members of the Majlis Shurā (Consultative
council), members of the Majlis Qiyādah Markazīyah (Central Command
Administration), members of the Majlis Fatwā (Legislative council) and members of
the Majlis Ḥisbah (Decision council).
3. The Āmir implements mushāwarāt (consultative meetings/deliberations) of the
Majālis to the level of Markaz.
P a g e | 31
4. The Āmir receives infāq (spending, giving – can be understood as a maintenance

tithe 20) from members of the jamāʿah both that which is routine and that which is
incidental.
5. The Āmir delivers sanctions and performs taʾdīb (disciplinary puniushment) upon
members of the jamāʿah who have violated/transgressed the rules of the jamāʿah.
6. The Āmir maintains relationships (connections) with other parties (groups) who are
considered to be beneficial to the jamāʿah.
Section 9
1. The Āmir leads the management of the jamāʿah.
2. The Āmir, within the leadership management of the jamāʿah holds consultative
meetings with the Majlis Shurā and or the Majālis Qiyādah and or the Majlis Fatwā
and or the Majlis Ḥisbah.
3. The Āmir delivers tarbīyah to members in order that they understand and practice the
teachings of Islām.
4. The Āmir provides for and protects the members as well as paying attention to their
safety.
5. The Āmir implements that from the Sharīʿah of Islām that it is already possible to be
carried out.
6. The Āmir appoints temporary functionaries whenever there are obstacles for those
who (normally) carry out those duties.
Section 10
The tenure of the Āmir ceases (finishes, ends) because of:
a. Death.
b. And or defined as incompetent (through sickness or enfeeblement).
c. And or dismissed by the Majlis Shurā after there has emerged and is clearly apparent
proof of the practice of kufr (disbelief) (kufrān bawāḥan – open disbelief).
d. Proven to have been subject to outside pressure to the point whereby he is too weak
to manage the jamāʿah in accordance with the intentions of Sharīʿah.
20
Translator: Oxford English Dictionary, 2nd Edition, Version 4.0 Publisher: Oxford University Press, Tithe:
1.B.1 The tenth part of the annual produce of agriculture, etc., being a due or payment (orig. in kind) for the
support of the priesthood, religious establishments, etc.; spec. applied to that ordained by the Mosaic law, and to
that introduced in conformity therewith in England and other Christian lands. (The latter sense appears first in
quots.) Also, in recent use, in certain religious denominations: a tenth part of an individual's income which is
pledged to the church. (Cf. tithe v.2 1 b, 2.) a.B.1.a in sing. Un like in Judaism or some of the Christian
denominations, Infāq is 2½%.
P a g e | 32
CHAPTER V
MAJĀLIS QIYĀDAH
(COMMAND COUNCILS)
Section 11
1. Members of the Majālis Qiyādah Markazīyah are elected and appointed by the Āmir.
2. The Qāʾid of the Majālis Qiyādah Manṭiqīyah is from the members of the Majālis
Qiyādah Markazīyah.
3. The members of the Majālis Qiyādah Manṭiqīyah are elected and appointed by the
Qāʾid of the Majālis Qiyādah Manṭiqīyah with the approval of the Āmir.
4. The Qāʾid of the Majālis Qiyādah Wakālah is elected and appointed by the Qāʾid of
the Majālis Qiyādah Manṭiqīyah with the approval of the Āmir.
5. The members of the Majālis Qiyādah Wakālah are elected and appointed by the
Qāʾid of the Majālis Qiyādah Wakālah with the approval of the Qāʾid of the Majālis
Qiyādah Manṭiqīyah.
Section 12
1. The Majālis Qiyādah constitute the Āmir’s assistants within the implementation of
managerial duties in accordance with each of their authoritative and functional
levels.
2. The Majālis Qiyādah beneath Qiyādah Markazīyah have the right to make decisions
viewed to be in accordance with each of their authoritative and functional levels.
3. The Majālis Qiyādah Markazīyah issues ordinances in order to ensure the fluidity of
the jamāʿah’s management.
Section 13
1. A member of the Majālis Qiyādah Markazīyah has his tenure terminated because of
death or dismissal by the Āmir.
2. A member of the Majālis Qiyādah Manṭiqīyah has his tenure terminated because of
death or as a result of dismissal by the Qāʾid of the Majālis Qiyādah Manṭiqīyah with
the approval of the Āmir.
3. The Qāʾid of the Majālis Qiyādah Wakālah has his tenure terminated because of
death or as a result of dismissal by the Qāʾid of the Majālis Qiyādah Manṭiqīyah with
the approval of the Āmir.
P a g e | 33
4. A member of the Majālis Qiyādah Wakālah has his tenure terminated because of
death or as a result of dismissal by the Qāʾid of the Majālis Qiyādah Wakālah with
the approval of the Qāʾid of the Majālis Qiyādah Manṭiqīyah.
Section 14
The procedure for changing the Majālis Qiyādah and of its embodiment has not yet had
its ordinances specified and will be set in its arrangement.
CHAPTER VI
MAJLIS SHURĀ
(CONSULTATIVE COUNCIL)
Section 15
1. The members of the Majlis Shurā are composed from the Dhū-ʿIlmīn (possessors of
knowledge), the Dhū-Mālin (possessors of wealth), the Dhū-Shawqatīn (possessors
of yearning/desire) and those individuals who possess expertise within specific
members from within the jamāʿah.
2. The members of the Majlis Shurā are appointed by the Āmir.
3. The members of the Majlis Shurā number 7 people who consist of:
a. 3 (three) people who are assigned by the Āmir.
b. 4 (four) people who are nominated by the Qāʾid of the Manṭiqah (region).
4. The Rais (head) of the Majlis Shurā is appointed by the Āmir upon the basis of the
consensus of the members of the Majlis Shurā.
Section 16
1. The Majlis Shurā is appointed and dismissed by the Āmir.
2. The Majlis Shurā drafts changes to An-Niẓām Al Asāsiy and the drafting of edicts.
3. The Majlis Shurā has the right to put forward proposals relating to the management
of the jamāʿah.
4. The Majlis Shurā arranges a global evaluation for the management of the jamāʿah.
P a g e | 34
Section 17
Members of the Majlis Shurā have their tenure terminated because of death, legitimately
defined as enfeebled or dismissal by the Āmir.
CHAPTER VII
MAJLIS FATWĀ
(LEGISLATIVE COUNCIL)
Section 18
1. Members of the Majlis Fatwā are composed of members from within the jamāʿah
who are Dhū-ʿIlmīn and who steadfastly hold to Al Qurʾān and As Sunnah.
2. Members of the Majlis Fatwā are elected and appointed by the Āmir.
3. Members of the Majlis Fatwā number a minimum of three people.
Section 19
1. The Majlis Fatwā strengthens and posits the decisions of the Āmir.
2. The Majlis Fatwā is obligated to submit answers to the questions of the Āmir and has
the right to submit proposals to the Āmir.
Section 20
The termsof the members of the Majlis Fatwā ends because of death, legitimately defined
as enfeebled or dismissal by the Āmir.
Section 21
…by means of scholars (ʿulamāʾ) from outside of the jamāʿah who are viewed as thiqah
(reliable) and ʿalīm (knowledgeable, scholar).
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CHAPTER VIII
MAJLIS ḤISBAH
(DECISION COUNCIL)
Section 22
1. The Rais and members of the Majlis Ḥisbah are elected and appointed by the Āmir
from amongst the members of the jamāʿah.
2. The members of the Majlis Ḥisbah number a minimum of three people.
Section 23
1. The Majlis Ḥisbah performs control functions towards the Āmir and his assistants as
well as for all of the jamāʿah’s members in connection with the management of the
jamāʿah and individual actions.
2. The Majlis Ḥisbah suggests to the Āmir about the form of sanctions and discipline
concerning violations carried out by the Āmir’s assistants as well as the jamāʿah’s
members in connection with management of the jamāʿah and individual actions.
3. The Majlis Ḥisbah forms a court if the violation was carried out by the Āmir.
4. Concerning issues of violation by the Āmir that must be prevented, the Majlis
Ḥisbah requests that the Majlis Shurā holds a special session in order to stop the
Āmir.
Section 24
The tenure of members of the Majlis Ḥisbah are terminated because of death, legitimately
defined as enfeebled or dismissal by the Āmir.
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CHAPTER IX
MUSHĀWARAH
(CONSULTATION)
Section 25
1. A comprehensive mushāwarah, comprising Majlis Shurā, Majālis Qiyādah
Markazīyah and Majlis Ḥisbah respectively, is held approximately once a year and is
at attended by the Āmir or a person designated by him.
2. A mushāwarah of the Majlis Shurā or the Majlis Ḥisbah is able to be held at any time
upon request from a third of the members of those respective majālis.
Section 26
A mushāwarah of the Majlis Fatwā is held approximately every three months and is
attended by the Āmir or a person designated by him.
Section 27
A mushāwarah of the Majālis Qiyādah below the Majālis Qiyādah Markazīyah is
governed by the respective qāʾid.
Section 28
1. Those mushāwarāt are determined to be sound whenever they are attended by at least
two thirds of the number of the respective majālis.
2. Whenever a quorum of two thirds cannot be achieved then it is postponed for a
period of seven days.
3. Whenever, after having once postponed the quorum because an attendance of two
thirds was not met, then the mushāwarah will be continued by the number of
mushāwarah members who attend.
4. In an emergency the Āmir and or the members of the majlis assisting the Āmir may
take the initiative to hold a mushāwarah that could possibly be carried out.
5. The decision of the mushāwarah is held to be sound whenever it is approved by the
majority vote.
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6. In connection with the mushāwarah of the Majālis Qiyādah Markazīyah, their

decisions are held to be sound and besides that, having already been approved by the
majority, they must have obtained the approval of the Āmir.
7. Whenever a difference occurs between the opinion of the majority and the opinion of
the Āmir, then the decision is given to the opinion of the Āmir.
Section 29
A mushāwarah attended by the Āmir and all assistants of the Āmir from the majālis is
held at any time if deemed necessary.
CHAPTER X
MEMBERSHIP
Section 30
Anyone may become a member of the jamāʿah provided that:
a. ‘His’ religion is Islām and ‘his’ ʿaqīdah is as As-Salafuṣ-Ṣāliḥ and ‘he’ is prepared to
carry out ʿibādah that is free from bidʿah (innovation within ʿibādah) and khurāfāt
(superstition).
b. ‘He’ understands the teachings of Allāh and His Messenger  about jamāʿah.
c. ‘He’ understands and is able to accept Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen.
d. ‘He’ undertakes mubāyaʿah (pledge of allegiance – makes a baiʿah) directly with the
Āmir of the jamāʿah or by means of a letter, or towards a person appointed by him.
e. Must be mature (after puberty)
f. After going through the stages of tamḥīṣ (selection through examination).
Section 31
Obligations of a member of the jamāʿah:
a. As-Samʿa wa’ṭ-Ṭāʿat (hear and obey) to the Āmir according to one’s capabilities
within matters that are not immoral.
b. Obey the regulations of the jamāʿah.
c. Request permission from the Āmir and/or the respective masʾūl (responsible leader)
for those who are duty bound in the jamāʿah’s endeavors when there are elderly.
d. Not ot undertake anything that will effect and disadvantage the jamāʿah.
e. Assist the Āmir when his is right and rectify him when he makes a mistake.
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f. Support and protect the Āmir.

g. Mutually support and protect fellow members.
Section 32
The rights of Jamāʿah members:
a. To receive guidance in the understanding and practice of Islām’s teachings.
b. To receive attention towards their social welfare.
c. To confer views, suggestions and corrections to the management of the jamāʿah at
the various levels.
d. To be elected and appointed as a masʾūl and or mudabbir (leader).
e. To be protected by the jamāʿah.
Section 33
Membership no longer exists if membership requirements are not met.
CHAPTER XI
FINANCES
Section 34
The source of the jamāʿah’s finance is infāq, ṣadaqah, zakat, ḥalāl sources as well as
other sources that are acceptable on the basis of ijtihād (independent judgement).
Section 35
The budget of and for the jamāʿah is fixed every year by the mushāwarah of the Majālis
Qiyādah Markazīyah and followed by the Majlis Shurā, the Majlis Fatwā as well as the
Majlis Ḥisbah.
Section 36
1. The regulations for financial sharing arrangements between the marākiz (sing.
Markaz – office, post, branch) and all levels and ranks below them are arranged
within the regulations.
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2. The financial sources and property as well as their regulations that have not been
arranged or set in previous sections, are stipulated in notices.
CHAPTER XII
ECONOMY
Section 37
Matters that are connected with economic issues will be arranged within regulations.
CHAPTER XIII
EDUCATION
Section 38
Matters that are connected with educational issues will be arranged within regulations.
CHAPTER XIV
RELATIONSHIPS
Section 39
1. Relations between the majālis of the Āmir’s auxiliaries may be conducted with the
knowledge of the Āmir.
2. Relations between the Majālis Qiyādah Manṭiqīyah may be conducted with the
knowledge of the Āmir.
3. Relations between the Majālis Qiyādah Wakālah may be conducted with the
knowledge of the Qāʿid of the Majālis Qiyādah Manṭiqīyah.
4. Relations between management groups below the Majālis Qiyādah Wakālah are
regulated by a mushāwarah between the Majālis Qiyādah Wakālah.
5. Relations between members are regulated by the discretion of the various masʾūl of
those members.
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Section 40
1. Relations between the Majālis Qiyādah Manṭiqīyah and the Āmir, and or the Majālis
that assist the Āmir may be carried out by means of or with the knowledge of the
Qāʿid of the Majālis Qiyādah Manṭiqīyah. Relations between the Qāʿid of the
Majālis Qiyādah Wakālah and the Āmir and or the Majālis that assist the Āmir may
only be carried out with the permission of the Qāʿid of the Majālis Qiyādah
Manṭiqīyah.
2. Relations between the Majālis Qiyādah Wakālah and the Qāʿid and or the members
of the Majālis Qiyādah above them may be carried out by means of or with the
knowledge of the Qāʿid from the various levels.
Section 41
1. Relations between other Islāmic Jamāʿāt which possess the same principles and
purposes, are on the basis of mutual brotherhood, mutual cooperation and mutual
respect.
2. All of the Qāʿid may have relations with Jamāʿāt and other institutions with the
permission of the Āmir.
3. Each member of the jamāʿah may have relations with parties outside of the jamāʿah,
which impact upon the jamāʿah, with the permission of the Āmir.
4. Each member of the jamāʿah may give speeches towards parties outside of the
jamāʿah with the knowledge of the relevant Qāʿid and it is obligatory to deliver
reports to those Qāʿid.
CHAPTER XV
CHANGES AND ADDITIONS
Section 42
1. A mushāwarah in order to draft changes to An-Niẓām Al Asāsiy must be attended by
at least two thirds of the number of members of the Majlis Shurā.
2. Drafting changes to An-Niẓām Al Asāsiy are deemed to have fulfilled the
requirements for proposal to the Āmir if approved by more than half of the Majlis
Shurā.
3. Drafting changes to An-Niẓām Al Asāsiy are deemed to be sound (valid) as new An-
Niẓām Al Asāsiy whenever approved by the Āmir.
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Section 43
An-Niẓām Al Asāsiy will be implemented gradually in accordance with the prevalent

conditions.
EXPLANATIONS
General Explanations
1. An-Niẓām Al Asāsiy are presented as one of the managerial platforms (foundations)
in order to realize (achieve) the jamāʿah within the framework of Iqāmatid-Deen.
2. An-Niẓām Al Asāsiy consists of the muqaddimah (introduction), the main body and
explanations.
3. The muqaddimah contains the formulative definition of ‘mankinds’’ life principles
and the composition of the obligations of Iqāmatid-Deen within a jamāʿah.
4. The main body of An-Niẓām Al Asāsiy consists of 15 chapters and 43 sections
about:
- The identity and characteristics of the Jamāʿah.
- Tanẓīm and Imārah.
- Broadly outlined devices and working mechanisms.
- Changes and additions.
5. If there are differences of understanding within An-Niẓām Al Asāsiy, then what acts
as the point of reference is An-Niẓām Al Asāsiy validated on the 24th of Rajab 1416
H/17th of December 1995 M.
Explanations of the Sections and Paragraphs

Section 1: Already clarified.
Section 2: The Jamāʿatul minal Muslimīn or as it is also known the Jamāʿatun min
Baʿḍil Muslimīn (A group of some of the Muslims) is a jamāʿah or
organization that is in accordance with the guidance of Al Qurʾān and
As-Sunnah and whose members consist of some of the Muslims (only),
not all of the Muslims in the world and who acknowledge the existence
of other Jamāʿāt Islāmīyah who are all based upon Al Qurʾān and As-
Sunnah.
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PAGE MISSING
- Directly.
- Indirectly
What is meant by directly are those people who will declare
(attest) their mubāyāʿāt (sing: mubāyaʿah) directly in front of
(with, to) the Āmir, whilst holding the hand of the Āmir (except
non-maḥram women) whilst he is stipulating the content of the
mubāyaʿah, and then the person (who is undertaking the
mubāyaʿah) makes ‘his’ pledge of allegiance to fulfill it.
And what is meant by indirectly is that the Āmir deputizes a person
to undertake the above procedure. Or by means of a letter, it is
implemented by observing the conditions.
Section 9: Already explained.
Section 10: Kufrān Bawāḥan (openly revealed disbelief) is deeds of disbelief that
invalidate Islām and or some deeds of the major sins.
Section 15: What is meant by Dhū-ʿIlmīn is a member of the jamāʿah who
possesses depth of knowledge of the Deen. What is meant by Dhū-
Mālin is a member of the jamāʿah who is wealthy and who possesses
great desire within Iqāmatid-Deen (the establishment of the Deen).
What is meant by Dhū-Shawqatīn is a member of the jamāʿah who
possesses influence within the community.
Section 16: Majlis Shurā draws up drafts (in order to):
a. Create a draft to alter An-Niẓām Al Asāsiy.
b. Create draft declarations.
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Section 19: 1. What is meant by ‘strengthens and posits the decisions of the Āmir’
is the decisions of the Āmir that are already correct and which are not
understood by the members of the jamāʿah, and the Majlis Fatwā is
tasked to explain that which strengthens their (the decisions)
judiciousness. And whenever there is a policy/decision of the Āmir that
deviates from the Sharīʿah, then the Majlis Fatwā is obligated to correct
it.
2. What is meant by questions and answers are the problems submitted
by the Āmir that are realted to issues of law for which there is not as
yet clarity within the jamāʿah, and it is obligatory for the Majlis Fatwā
to answer based upon Al Qurʾān and As-Sunnah.
Section 23: 1. What is meant by ‘control functions’ is safeguarding in order that
deviation does not occur from the Āmir and his assistants and the
members of the jamāʿah.
2. The court formed by the Majālis Ḥisbah is only if
infractions/violations are carried out by the Āmir, and this is because
when infractions/violations are committed by other than the Āmir, then
the solution is implemented by the various Qāʾid.
Section 32: 1d. What is meant by masʾūl within this clause is the masʾūl of the
jamāʿah from the level of Āmir to the levels below him, and mudabbir
is a functionary of the jamāʿah from the level of markaz to the levels
below it.
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CLOSING
Alḥamdulillāh, by means of the permission and the taqdīr (decree) of Allāh, Al
Jamāʿah Al Islāmīyah has succeeded in compiling General Guidelines for the Struggle
that contains principles, direction and a program for the struggles even though it is still
brief and wide ranging.
Because of that, these general guidelines, inshāʾAllāh will be completed with

further explanations according to necessity, until they are able to deliver a more
comprehensive structuring, more complete and more adequate.
May Allāh bless this jamāʿah so as to be able to attain a greater part in bringing
the Islāmic community closer to its purpose, the establishment of the Khilāfah ʿalā
Minhajin-Nubūwah, and the freeing from servitude to fellow slaves to strive for servitude
to Allāh alone.
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THE FORMATION OF Al QIYĀDAH AR-RĀSHIDAH
(THE RIGHTLY GUIDED LEADERSHIP)
I. UNDERSTANDING:
1. Understanding
a. Linguistically:
Al Qiyādah means leadership.
Ar-Rāshidah means who follow the straight path.
b. Meaning of leadership technically:
The intent (meaning) of Rāshid (Al Qiyādah Ar-Rāshidah) that we intend is: The
qualitative expertise and ability to influence (taʾthīr) and rouse (taḥrīḍ) other
people by means of the way justified by Allāh and His Messenger  in order to
realize the demands of Sharīʿah.
2. Understanding the formation of Al Qiyādah Ar-Rāshidah:

The endeavors, activities and planned actions, organized and aimed towards by
means of directing the source of capacity and force of the jamāʿah (as a process
of construction) towards the formation of Al Qiyādah Ar-Rāshidah.
II. MASHRŪfiĪYAH (LEGITIMACY)
1. Allāh decrees:
            –١
              
   
O you who believe! Obey Allāh and obey the Messenger (Muḥammad ),
and those of you (Muslims) who are in authority. (and) if you differ in
anything amongst yourselves, refer it to Allāh and His Messenger (), if
you believe in Allāh and in the Last Day. That is better and more suitable
for final determination. 21 20F
21
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            -۲
         
He it is who sent among the unlettered ones a Messenger (Muḥammad )

from among themselves, reciting to them His verses, purifying them, and
teaching them the Book (this Qurʾān, Islāmic laws and Islāmic
jurisprudence) and Al-Ḥikmah. And verily, they had been before in
mainfest error; 22 21F
           -۳
   
Verily, there has come unto you a Messenger (Muḥammad ) from

amongst yourselves. It grieves him that you should receive any injury or
difficulty. He (Muāammad ) is anxious over you, for the believers (he 
is) full of pity, kind, and merciful. 23 2F
               -٤
           
   
And know that, among you there is the Messenger of Allāh ().If he were
to obey you in much of the matter, you would surely be in trouble, but
Allāh has endeared the faith to you and has beautified it in your hearts,
and has made disbelief, wickedness and disobedience (to Allāh and His
Messenger ) hateful to you. These! They are the rightly guided ones, 24 23F
22
Sūrah Al Jumuʿah (62), ayāh 2.
23
Sūrah At-Taubah (9), ayāh 128.
24
Sūrah Al Ḥujurāt (49), ayāh 7.
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              -٥
   
Indeed in the Messenger of Allāh (Muḥammad ) you have a good

example to follow for him who hopes in (the Meeting with) Allāh and the
Last Day and remembers Allāh much. 25 24F
     

       -٦
And We made from among them (children of Israel), leaders, giving

guidance under Our Command, when they were patient and used to believe
with certainty in Our Āyāt (proofs, evidences, verses, lessons, signs,
revelations, etc.). 26 25F
               -٧
              
            
             
           
             
             
               
            
25
Sūrah Al Aḥzāb (33), ayāh 21.
26
Sūrah As-Sajdah (32), ayāh 24.
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            
            
         
          
            
   
And their Prophet (Samuel - Ishmāwil) said to them, “Indeed Allāh has
appointed Ṭālūt (Saul) as a king over you.” They said, “How can he be a
king over us when we are better fitted than him for the kingdom, and he
has not been given enough wealth.” He said: “Verily, Allāh has chosen
him above you and has increased him abundantly in knowledge and
stature. And Allāh grants His Kingdom to whom He wills. And Allāh is All-
Sufficient for His creatures’ needs, All-Knower.”
And their Prophet (Samuel) said to them: Verily! The sign of His Kingdom
is that there shall come to you At-Tābūt (a wooden box), wherein is
Sakīnah (peace and reassurance) from your Lord and a remnant of that
which Mūsā (Moses) and Ḥārūn (Aaron) left behind, carried by the angels.
Verily, in this is a sign for you if you are indeed believers.
Then when Ṭālūt (Saul) set out with the army, he said: “Verily! Allāh will
try you by a river. So whoever drinks thereof, he is not of me, and whoever
tastes it not, he is of me, except him who takes (thereof) in the hollow of his
hand.” Yet, they drank thereof, all, except a few of them. So when he had
crossed it (the river), he and those who believed with him, they said: “We
have no power This Day against Jālūt (Goliath) and his hosts.” But those
who knew with certainty that they were to meet their Lord, said: “How
often a small group overcame a mighty host by Allāh’s Leave?” And Allāh
is with Aṣ-Ṣābirīn (the patient ones, etc.).
P a g e | 50
And when they advanced to meet Jālūt (Goliath) and his forces, they
invoked: “Our Lord! Pour forth on us patience and make us victorious
over the disbelieving people.”
So they routed them by Allāh’s leave and Dāwūd (David) killed Jālūt
(Goliath), and Allāh gave him [Dāwūd (David)] the Kingdom [after the
death of Tālūt (Saul) and Samuel] and AlḤikmah (Prophethood), and
taught him of that which He willed. And if Allāh did not check one set of
people by means of another, the earth would indeed be full of mischief. But
Allāh is full of Bounty to the ʿĀlamīn (mankind, jinns and all that exists). 27
            -٨
              
 
O Prophet (Muḥammad )! Urge the believers to fight. If there are twenty
steadfast persons amongst you, they will overcome two hundred, and if
there be a hundred steadfast persons they will overcome a thousand of
those who disbelieve, because they (the disbelievers) are people who do
not understand. 28 27F
2. Aḥādīth of the Prophet :
‫ﺲ َﻋ ْﻦ‬ ُ ُ‫َﺧﺒَـَﺮﻧَﺎ ﻳُﻮﻧ‬ْ ‫ﺎل أ‬َ َ‫َﺧﺒَـَﺮﻧَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﻗ‬

ْ ‫ﺎل أ‬ ‫ – َﺣ ﱠﺪﺛـَﻨَﺎ ﺑِ ْﺸُﺮ ﺑْ ُﻦ ُﳏَ ﱠﻤ ٍﺪ اﻟْ َﻤ ْﺮَوِز ﱡ‬١
َ َ‫ي ﻗ‬
َ ‫ﺎﱂُ ﺑْ ُﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ َﻋ ْﻦ اﺑْ ِﻦ ُﻋ َﻤَﺮ َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨـ ُﻬ َﻤﺎ أَ ﱠن َر ُﺳ‬ ِ ‫ﺎل أَﺧﺒـﺮﻧﺎ ﺳ‬
‫ﻮل‬ َ ََ َ ْ َ َ‫ي ﻗ‬ ‫اﻟﱡﺰْﻫ ِﺮ ﱢ‬
‫ﺐ ُرَزﻳْ ُﻖ‬ َ َ‫ﺲ َﻛﺘ‬ ُ ُ‫ﺎل ﻳُﻮﻧ‬ َ َ‫ﺚ ﻗ‬ ُ ‫ﻮل ُﻛﻠﱡ ُﻜ ْﻢ َر ٍاع َوَز َاد اﻟﻠﱠْﻴ‬ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ِ
َ ‫اﻟﻠﱠﻪ‬
‫ُﲨﱢ َﻊ َوُرَزﻳْ ٌﻖ‬َ ‫ﺎب َوأَﻧَﺎ َﻣ َﻌﻪُ ﻳـَ ْﻮَﻣﺌِ ٍﺬ ﺑَِﻮ ِادي اﻟْ ُﻘَﺮى َﻫ ْﻞ ﺗَـَﺮى أَ ْن أ‬ ٍ ‫ﺑْﻦ ﺣ َﻜْﻴ ٍﻢ إِ َﱃ اﺑْ ِﻦ ِﺷﻬ‬
َ ُ ُ
َ‫ﻮد ِان َو َﻏ ِْﲑِﻫ ْﻢ َوُرَزﻳْ ٌﻖ ﻳـَ ْﻮَﻣﺌِ ٍﺬ َﻋﻠَﻰ أَﻳْـﻠَﺔ‬ ِ ‫ض ﻳـﻌﻤﻠُﻬﺎ وﻓِﻴﻬﺎ َﲨ‬
َ ‫ﺎﻋﺔٌ ﻣ ْﻦ اﻟ ﱡﺴ‬ َ َ َ َ َ َ ْ َ ٍ ‫َﻋﺎﻣ ٌﻞ َﻋﻠَﻰ أ َْر‬
ِ
‫ﺎب َوأَﻧَﺎ أ َْﲰَ ُﻊ ﻳَﺄْ ُﻣُﺮﻩُ أَ ْن ُﳚَ ﱢﻤ َﻊ ُﳜِْ ُﱪﻩُ أَ ﱠن َﺳﺎﻟِ ًﻤﺎ َﺣ ﱠﺪﺛَﻪُ أَ ﱠن َﻋْﺒ َﺪ اﻟﻠﱠ ِﻪ ﺑْ َﻦ‬
ٍ ‫ﻓَ َﻜﺘَﺐ اﺑْﻦ ِﺷﻬ‬
َ ُ َ
27
Sūrah Al Baqarah (2), āyāt 247-251.
28
Suarh Al ʾAnfāl (8), ayāh 65.
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‫ﻮل‬ٌ ُ‫ﻮل ُﻛﻠﱡ ُﻜ ْﻢ َر ٍاع َوُﻛﻠﱡ ُﻜ ْﻢ َﻣ ْﺴﺌ‬ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ِ َ ‫ﻮل َِﲰﻌﺖ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ُ ْ ُ ‫ُﻋ َﻤَﺮ ﻳـَ ُﻘ‬
‫ﻮل َﻋ ْﻦ َر ِﻋﻴﱠﺘِ ِﻪ‬ ٌ ُ‫ﻮل َﻋ ْﻦ َرﻋِﻴﱠﺘِ ِﻪ َواﻟﱠﺮ ُﺟ ُﻞ َر ٍاع ِﰲ أ َْﻫﻠِ ِﻪ َوُﻫ َﻮ َﻣ ْﺴﺌ‬ ِْ ‫َﻋ ْﻦ َرﻋِﻴﱠﺘِ ِﻪ‬
ٌ ُ‫اﻹ َﻣ ُﺎم َر ٍاع َوَﻣ ْﺴﺌ‬
‫اﳋَ ِﺎد ُم َر ٍاع ِﰲ َﻣ ِﺎل َﺳﻴﱢ ِﺪﻩِ َوَﻣ ْﺴﺌُﻮٌل‬ ْ ‫ﺖ َزْوِﺟ َﻬﺎ َوَﻣ ْﺴﺌُﻮﻟَﺔٌ َﻋ ْﻦ َر ِﻋﻴﱠﺘِ َﻬﺎ َو‬ِ ‫اﻋﻴﺔٌ ِﰲ ﺑـﻴ‬ ِ
َْ َ ‫َواﻟْ َﻤ ْﺮأَةُ َر‬
‫ﻮل َﻋ ْﻦ َرﻋِﻴﱠﺘِ ِﻪ َوُﻛﻠﱡ ُﻜ ْﻢ‬ٌ ُ‫ﺎل َواﻟﱠﺮ ُﺟ ُﻞ َر ٍاع ِﰲ َﻣ ِﺎل أَﺑِ ِﻴﻪ َوَﻣ ْﺴﺌ‬ َ َ‫ﺖ أَ ْن ﻗَ ْﺪ ﻗ‬ ِ َ َ‫ﻋﻦ رﻋِﻴﱠﺘِ ِﻪ ﻗ‬
ُ ‫ﺎل َو َﺣﺴْﺒ‬ َ َْ
‫ و ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬٨٤٤ ‫ﻮل َﻋ ْﻦ َر ِﻋﻴﱠﺘِ ِﻪ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﻛﺘﺎب اﳉﻤﻌﺔ‬ ٌ ُ‫َر ٍاع َوَﻣ ْﺴﺌ‬
‫ و ﰲ ﺳﻨﻦ أﰊ داود‬١٦٢٧ ‫ و ﰲ ﺳﻨﻦ اﻟﱰﻣﺬي ﻛﺘﺎب اﳉﻬﺎد‬٣٤٠٨ ‫ﻛﺘﺎب اﻹﻣﺎرة‬
‫ و ﰲ ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﻟﻜﺜﺮﻳﻦ ﻣﻦ‬٢٥٣٩ ‫ﻛﺘﺎب اﳋﺮاج و اﻹﻣﺎرة و اﻟﻔﻲء‬
(٤٢٦٦ ‫اﻟﺼﺤﺎﺑﺔ‬
Narrated from Bishr bin Muḥammad Al Marwazī who related that
ʿAbdullāh told us that Yūnus from Az-Zuhrī who said from Sālim bin
ʿAbdullāh from Ibn ʿUmar  from the Messenger of Allāh  who said:
“All of you are Guardians.” and further Al-Laith said that Yūnus said:
Ruzaiq bin Ḥukaim wrote to Ibn Shihāb while I was with him at Wadi Al
Qurā saying, “Shall I lead the Jumuʿah prayer?” Ruzaiq was working on
the land (i.e. farming) and there was a group of Sudanese people and some
others with him; Ruzaiq was then the Governor of ʿAila. Ibn Shihāb wrote
(to Ruzaiq) ordering him to lead the Jumuʿah prayer and telling him that
Sālim told him that ʿAbdullāh bin ʿUmar had said, “I heard Allāh’s
Messenger saying, “All of you are guardians and responsible for your
wards and the things under your care. The Imām (i.e. ruler) is the
guardian of his subjects and is responsible for them and a man is the
guardian of his family and is responsible for them. A woman is the
guardian of her husband's house and is responsible for it. A servant is the
guardian of his master's belongings and is responsible for them.” I thought
that he also said, “A man is the guardian of his father's property and is
responsible for it. All of you are guardians and responsible for your
wards.” 29 28F
29
(Ṣaḥīḥ Al Bukhārī Book of Friday Prayer 843 and in Ṣaḥīḥ Muslim, Book of the Imārat 3408 and in
Sunan at-Tirmidhī, Book of Jihād 1627 and in Sunan Abī Dāwūd, Kitāb Al Kharāj wa’l Imārah wa’l Fa√I
(Book of Tributes, Spoils, and Rulership) 2539 and in Musnad Aḥmad, Book of the Musnad Al Kathrīn min Aṣ-
Ṣaḥābat, Tradition of the Abundance of the Companions 4266).
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ِ ِ ٍ ‫ﺚ َﻋﻦ اﺑْ ِﻦ ِﺷﻬ‬ ٍِ

ُ‫ﺎب َﻋ ْﻦ ُﻋ ْﺮَوَة َﻋ ْﻦ َﻋﺎﺋ َﺸﺔَ َرﺿ َﻲ اﻟﻠﱠﻪ‬ َ ْ ٌ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ ﻗـُﺘَـْﻴﺒَﺔُ ﺑْ ُﻦ َﺳﻌﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ﻟَْﻴ‬- ۲
َ ‫ﺖ ﻓَـ َﻘﺎﻟُﻮا َوَﻣ ْﻦ ﻳُ َﻜﻠﱢ ُﻢ ﻓِ َﻴﻬﺎ َر ُﺳ‬

‫ﻮل اﻟﻠﱠ ِﻪ‬ ِِ ِ
ْ َ‫ أَ ﱠن ﻗُـَﺮﻳْ ًﺸﺎ أ ََﳘﱠ ُﻬ ْﻢ َﺷﺄْ ُن اﻟْ َﻤ ْﺮأَة اﻟْ َﻤ ْﺨُﺰوﻣﻴﱠﺔ اﻟﱠِﱵ َﺳَﺮﻗ‬- ‫َﻋْﻨـ َﻬﺎ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَﻴْ ِﻪ‬ ِ ِ ‫ئ ﻋﻠَﻴ ِﻪ إِﱠﻻ أُﺳﺎﻣﺔُ ﺑﻦ زﻳ ٍﺪ ِﺣ ﱡ‬ ِ
َ ‫ﺐ َر ُﺳﻮل اﻟﻠﱠﻪ‬ َْ ُ ْ َ َ ْ َ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَﻴْﻪ َو َﺳﻠﱠ َﻢ ﻓَـ َﻘﺎﻟُﻮا َوَﻣ ْﻦ َْﳚ َِﱰ‬ َ
ِ ‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ أَﺗَ ْﺸ َﻔﻊ ِﰲ ﺣ ﱟﺪ ِﻣﻦ ﺣ ُﺪ‬
‫ود اﻟﻠﱠ ِﻪ ﰒُﱠ ﻗَ َﺎم‬ ُ ْ َ ُ َ ََ َْ ُ َ ُ ‫ﺎل َر ُﺳ‬ َ ‫َو َﺳﻠﱠ َﻢ ﻓَ َﻜﻠﱠ َﻤﻪُ أ‬
َ ‫ُﺳ َﺎﻣﺔُ ﻓَـ َﻘ‬
‫ﻳﻒ ﺗَـَﺮُﻛﻮﻩُ َوإِ َذا َﺳَﺮ َق ﻓِﻴ ِﻬ ْﻢ‬ ِ
ُ ‫ﻳﻦ ﻗَـﺒْـﻠَ ُﻜ ْﻢ أَﻧـ ُﱠﻬ ْﻢ َﻛﺎﻧُﻮا إِ َذا َﺳَﺮ َق ﻓﻴ ِﻬ ْﻢ اﻟ ﱠﺸ ِﺮ‬
ِ ‫ﺎل إِﱠﳕَﺎ أَﻫﻠَ ﱠ‬
َ ‫ﻚ اﻟﺬ‬ َ ْ َ َ‫ﺐ ﰒُﱠ ﻗ‬ َ َ‫ﺎﺧﺘَﻄ‬ْ َ‫ﻓ‬
‫ﺎﻃ َﻤﺔَ ﺑِﻨْ َﺖ ُﳏَ ﱠﻤ ٍﺪ َﺳَﺮﻗَ ْﺖ ﻟََﻘﻄَ ْﻌ ُﺖ ﻳَ َﺪ َﻫﺎ ) ﺻﺤﻴﺢ‬ ِ َ‫اﻟﻀﱠﻌِﻴﻒ أَﻗَﺎﻣﻮا ﻋﻠَﻴ ِﻪ ا ْﳊ ﱠﺪ و ْاﱘ اﻟﻠﱠ ِﻪ ﻟَﻮ أَ ﱠن ﻓ‬
ْ ُ َ َ َْ ُ ُ
‫ و‬٣١٩٦ ‫ و ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﳊﺪود‬٣٢١٦ ‫اﻟﺒﺨﺎري ﻛﺘﺎب اﺣﺎدﻳﺚ اﻷﻧﺒﻴﺎء‬
‫ و ﰲ ﻣﺴﻨﺪ اﻟﻨﺴﺎﺋﻲ ﻛﺘﺎب ﻗﻄﻊ اﻟﺴﺎرق‬١٣٥٠ ‫ﰲ ﺳﻨﻦ اﻟﱰﻣﺬي ﻛﺘﺎب اﳊﺪود‬
( ٤٨٠٤
Narrated from Qutaibah bin Saʿīd who narrated that Laith from Ibn
g
Shihāb from Urwah from ʿĀʾishah - The people of Quraish worried
about the lady from Bani Makhzūm who had committed theft. They asked,
“Who will intercede for her with Allāh’s Messenger?” Some said, “No one
dare to do so except Usāmah bin Zaid the beloved one to Allāh’s
Messenger.” When Usāmah spoke about that to Allāh’s Messenger,
Allāh’s Messenger said, (to him), “Do you try to intercede for somebody in
a case connected with Allāh’s Prescribed Punishments (Ḥudūd)?” Then he
got up and delivered a sermon saying, “What destroyed the nations
preceding you, was that if a noble amongst them stole, they would forgive
him, and if a poor person amongst them stole, they would inflict Allāh’s
Legal Punishment on him. By Allāh, if Fāṭimah, the daughter of
Muḥammad stole, I would cut off her hand.” 30 29F
ِ
‫ﻳﺪ ﺑْ ِﻦ َﺟﺎﺑِ ٍﺮ‬ َ ‫ﻴﺪ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ ُﻣ ْﺴﻠِ ٍﻢ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ُﻦ ﻳَِﺰ‬
ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ َد ُاوُد ﺑْ ُﻦ ُر َﺷْﻴ ٍﺪ َﺣ ﱠﺪﺛـَﻨَﺎ اﻟْ َﻮﻟ‬- ٣
ٍ ِ‫ف ﺑ ِﻦ ﻣﺎﻟ‬ ِ ِ ِ
‫ﻚ‬ َ ْ ‫َﺧﺒَـَﺮِﱐ َﻣ ْﻮَﱃ ﺑَِﲏ ﻓَـَﺰ َارةَ َوُﻫ َﻮ ُرَزﻳْ ُﻖ ﺑْ ُﻦ َﺣﻴﱠﺎ َن أَﻧﱠﻪُ َﲰ َﻊ ُﻣ ْﺴﻠ َﻢ ﺑْ َﻦ ﻗَـَﺮﻇَﺔَ اﺑْ َﻦ َﻋ ﱢﻢ َﻋ ْﻮ‬ ْ‫أ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ َ ‫ﻚ ْاﻷَ ْﺷﺠﻌِﻲ ﻳـ ُﻘ ُﻮﻻ َِﲰﻌﺖ رﺳ‬ ٍ ِ‫ف ﺑﻦ ﻣﺎﻟ‬ ِ ُ ‫اْﻷَ ْﺷﺠﻌِﻲ ﻳـ ُﻘ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َ ‫َ ﱠ‬ َ َ ْ َ ‫ﺖ َﻋ ْﻮ‬ ُ ‫ﻮل َﲰ ْﻌ‬ َ‫َ ﱢ‬
30
Ṣaḥīḥ Al Bukhārī Kitāb Aḥādīth Al ʾAnbīyāʾ (Book of the Prophet’s Sayings) 3216 and in Ṣaḥīḥ Muslim
Kitāb Al Ḥudūd (Book of Punishments) 3196 and in Sunan At-Tirmidhī Kitāb Al Ḥudūd 1350 and in Sunan
An-Nasāʾī Kitāb Al Qaṭaʿa As-Sāriq 4804.
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ِ‫ِ ِ ِ ﱠ‬ ِ ِ ‫ﻮل ِﺧﻴﺎر أَﺋِ ﱠﻤﺘِ ُﻜﻢ اﻟﱠ ِﺬ‬

َ ُ‫ﺼﻠﱡﻮ َن َﻋﻠَْﻴ ِﻬ ْﻢ َوﻳ‬
َ ‫ﺼﻠﱡﻮ َن َﻋﻠَْﻴ ُﻜ ْﻢ َوﺷَﺮ ُار أَﺋ ﱠﻤﺘ ُﻜ ْﻢ اﻟﺬ‬
‫ﻳﻦ‬ َ ُ‫ﻳﻦ ُﲢﺒﱡﻮﻧـَ ُﻬ ْﻢ َوُﳛﺒﱡﻮﻧَ ُﻜ ْﻢ َوﺗ‬ َ ْ ُ َ ُ ‫ﻳـَ ُﻘ‬
ِ
َ ‫ﻮل اﻟﻠﱠ ِﻪ أَﻓَ َﻼ ﻧـُﻨَﺎﺑِ ُﺬ ُﻫ ْﻢ ِﻋْﻨ َﺪ َذﻟ‬
‫ﺎل َﻻ‬
َ َ‫ﻚ ﻗ‬ َ ‫ﻀﻮﻧَ ُﻜ ْﻢ َوﺗَـﻠْ َﻌﻨُﻮﻧـَ ُﻬ ْﻢ َوﻳـَﻠْ َﻌﻨُﻮﻧَ ُﻜ ْﻢ ﻗَﺎﻟُﻮا ﻗُـﻠْﻨَﺎ ﻳَﺎ َر ُﺳ‬ ِ ِ
ُ ‫ﻀﻮﻧـَ ُﻬ ْﻢ َوﻳـُْﺒﻐ‬
ُ ‫ﺗُـْﺒﻐ‬
‫ﺼﻴَ ِﺔ اﻟﻠﱠ ِﻪ‬ ‫ﺼ َﻼ َة َﻻ َﻣﺎ أَﻗَ ُﺎﻣﻮا ﻓِﻴ ُﻜ ْﻢ اﻟ ﱠ‬
ِ ‫ﺼ َﻼ َة أََﻻ ﻣﻦ وِﱄ ﻋﻠَﻴ ِﻪ و ٍال ﻓَـﺮآﻩ ﻳﺄِْﰐ َﺷﻴﺌًﺎ ِﻣﻦ ﻣﻌ‬
َْ ْ ْ َ ُ َ َ ْ َ َ َ ْ َ ‫َﻣﺎ أَﻗَ ُﺎﻣﻮا ﻓِﻴ ُﻜ ْﻢ اﻟ ﱠ‬
ِ ِ َ َ‫ﺎﻋ ٍﺔ ﻗ‬ ِ ِ ِِ ِ
‫ﲔ‬َ ‫ﺖ ﻳـَ ْﻌ ِﲏ ﻟُﺮَزﻳْ ٍﻖ ﺣ‬ ُ ْ‫ﺎل اﺑْ ُﻦ َﺟﺎﺑِ ٍﺮ ﻓَـ ُﻘﻠ‬ َ َ‫ﻓَـﻠْﻴَﻜَْﺮْﻩ َﻣﺎ ﻳَﺄِْﰐ ﻣ ْﻦ َﻣ ْﻌﺼﻴَﺔ اﻟﻠﱠﻪ َوَﻻ ﻳـَْﻨ ِﺰ َﻋ ﱠﻦ ﻳَ ًﺪا ﻣ ْﻦ ﻃ‬
‫ﻮل‬ُ ‫ﺖ َﻫ َﺬا ِﻣ ْﻦ ُﻣ ْﺴﻠِ ِﻢ ﺑْ ِﻦ ﻗَـَﺮﻇَﺔَ ﻳـَ ُﻘ‬ ِ ِ ِ ِ ِ ِ ْ ‫َﺪﱠﺛَﲏِ ﻬﺑ َﺬا‬
َ ‫اﳊَﺪﻳﺚ آﻟﻠﱠﻪ ﻳَﺎ أَﺑَﺎ اﻟْﻤ ْﻘ َﺪ ِام ََﺪﱠﺛَﻚَ ﻬﺑَ َﺬا أ َْو َﲰ ْﻌ‬ َ
ِ
َ‫اﺳﺘَـ ْﻘﺒَ َﻞ اﻟْ ِﻘْﺒـﻠَﺔ‬ ِ

ْ ‫ﺎل ﻓَ َﺠﺜَﺎ َﻋﻠَﻰ ُرْﻛﺒَﺘَـْﻴﻪ َو‬ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬َ ‫ﻮل اﻟﻠﱠﻪ‬
ِ َ ‫ﻮل َِﲰﻌﺖ رﺳ‬
ُ َ ُ ْ ُ ‫ﺖ َﻋ ْﻮﻓًﺎ ﻳـَ ُﻘ‬
ِ
ُ ‫َﲰ ْﻌ‬
‫ﻚ‬ ٍ ِ‫ف ﺑﻦ ﻣﺎﻟ‬ ِ ُ ‫ﺎل إِي واﻟﻠﱠ ِﻪ اﻟﱠ ِﺬي َﻻ إِﻟَﻪ إِﱠﻻ ﻫﻮ ﻟَﺴ ِﻤﻌﺘﻪ ِﻣﻦ ﻣﺴﻠِ ِﻢ ﺑ ِﻦ ﻗَـﺮﻇَﺔَ ﻳـ ُﻘ‬
َ َ ْ َ ‫ﺖ َﻋ ْﻮ‬ ُ ‫ﻮل َﲰ ْﻌ‬ َ َ ْ ْ ُ ْ ُ ُْ َ َ ُ َ َ َ ‫ﻓَـ َﻘ‬
ِ ‫ﺼﺎ ِر ﱡ‬ ِ ِ ِ َ ‫ﻮل َِﲰﻌﺖ رﺳ‬
ُ ‫ي َﺣ ﱠﺪﺛـَﻨَﺎ اﻟْ َﻮﻟ‬
‫ﻴﺪ‬ َ ْ‫ﻮﺳﻰ ْاﻷَﻧ‬ َ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ و َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﺳ َﺤ ُﻖ ﺑْ ُﻦ ُﻣ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ُ ْ ُ ‫ﻳـَ ُﻘ‬
ُ‫ﺎل ُﻣ ْﺴﻠِﻢ َوَرَواﻩُ ُﻣ َﻌﺎ ِوﻳَﺔ‬ َ َ‫ﺎل ُرَزﻳْ ٌﻖ َﻣ ْﻮَﱃ ﺑَِﲏ ﻓَـَﺰ َارَة ﻗ‬ َ َ‫اﻹ ْﺳﻨَ ِﺎد َوﻗ‬ِْ ‫ﺑْ ُﻦ ُﻣ ْﺴﻠِ ٍﻢ َﺣ ﱠﺪﺛـَﻨَﺎ اﺑْ ُﻦ َﺟﺎﺑِ ٍﺮ ِﺑَ َﺬا‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ‬ ٍ ِ‫ف ﺑ ِﻦ ﻣﺎﻟ‬ ِ ِ َ ‫ﺻﺎﻟِ ٍﺢ َﻋ ْﻦ َرﺑِ َﻴﻌﺔَ ﺑْ ِﻦ ﻳَِﺰ‬
َ ‫ﱠﱯ‬ ‫ﻚ َﻋ ْﻦ اﻟﻨِ ﱢ‬ َ ْ ‫ﻳﺪ َﻋ ْﻦ ُﻣ ْﺴﻠ ِﻢ ﺑْ ِﻦ ﻗَـَﺮﻇَﺔَ َﻋ ْﻦ َﻋ ْﻮ‬ َ ‫ﺑْ ُﻦ‬
‫ و ﰲ ﺳﻨﻦ اﻟﺪارﻣﻲ ﻛﺘﺎب اﻟﺮﻗﺎق‬٣٤٤٨ , ٣٤٤٧ ‫َو َﺳﻠﱠ َﻢ ﲟِِﺜْﻠِ ِﻪ ) ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﻣﺎرة‬
( ٢٦٧٧
Narrated from Dāwūd bin Rushaid who narrated from Al Walīd that is Ibn
Muslim who narrated from ʿAbdur-Raḥmān bin Yazīd bin Jābir who
related that a freed slave of the Banī Fazārah and he was Ruzaiq bin
Ḥaiyān and he heard Muslim bin Qaraẓah ibn ʿAmmi bin Mālik Al
ʿAshjaʿiyī who said he heard on the authority of ʿAuf bin Mālik Al
ʿAshjaʿiyī who said that he heard the Messenger of Allāh () say: “The
best of your rulers are those whom you love and who love you, upon whom
you invoke Allāh’s blessings and who invoke His blessing upon you. And
the worst of your rulers are those whom you hate and who hate you, who
curse you and whom you curse.” (Those present) said: “Shouldn’t we
overthrow them at this?” He said: “No, as long as they establish prayer
among you. No, as long as they establish prayer among you. Mind you!
One who has a governor appointed over him and he finds that the
governor indulges in an act of disobedience to God, he should condemn
the governor's act, in disobedience to God, but should not withdraw
himself from his obedience.” Ibn Jābir said: Ruzaiq narrated to me this
ḥadīth. I asked him: “Abū Miqdām, have you heard it from Muslim bin
Qaraẓah or did he describe it to you and he heard it from ʿAuf (bin Mālik)
and he transmitted this tradition of Allāh’s Messenger ()?” Upon this
P a g e | 54
Ruzaiq sat upon his knees and facing the Qiblah said: “By Allāh, besides
Whom there is no other God, I heard it from Muslim bin Qaraẓah and he
said that he had heard it from ʿAuf (bin Mālik) and he said that he had
heard it from the Messenger of Allāh (). 31
،‫ أﺧﱪﱐ ﺳﻌﻴﺪ ﺑﻦ أﰊ أﻳﻮب‬،‫ أﺧﱪﻧﺎ اﺑﻦ وﻫﺐ‬،‫ ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎن ﺑﻦ داود اﳌﻬﺮي‬-٤
‫ ﻋﻦ رﺳﻮل اﻟﻠّﻪ‬،‫ ﻋﻦ أﰊ ﻫﺮﻳﺮة ﻓﻴﻤﺎ أﻋﻠﻢ‬،‫ ﻋﻦ أﰊ ﻋﻠﻘﻤﺔ‬،‫ﺷﺮاﺣﻴﻞ ﺑﻦ ﻳﺰﻳﺪ اﳌﻌﺎﻓﺮي‬
َ ‫ﻋﻦ‬
‫ﱢد‬ ٍ ِ ‫ْس ﱢ‬ ِ ‫ "إِ ﱠن اﻟﻠﱠﻪ ﻳـﺒـﻌﺚ‬:‫ﺻﻠﻰ اﻟﻠّﻪ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬
ِ ‫ﳍﺬﻩِ اﻷ ﱠﻣ ِﺔ َﻋﻠَﻰ رأ‬
ُ ‫ﻛﻞ ﻣﺎﺋﺔ ﺳﻨﺔ َﻣ ْﻦ ُﳚَﺪ‬ ُ َ َْ َ
. ‫ﻹﺳﻜﻨﺪراﱐ ﱂ ﳚُْﺰ ﺑﻪ ﺷﺮاﺣﻴﻞ‬ ِ ‫ رواﻩ ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ ُﺷﺮﻳﺢ ا‬:‫"ﻗﺎل أﺑﻮ داود‬.‫َﳍَﺎ ِدﻳﻨَﻬﺎ‬
َ
( ‫ اﻧﻔﺮد ﺑﻪ أﺑﻮ داود‬٣٧٤٠ ‫)ﺳﻨﻦ أﰊ داود ﻛﺘﺎب اﳌﻼﺣﻢ‬
Narrated from Sulaimān bin Dāwūd Al Mahrī, narrated from Ibn Wahhab,
who told us Saʿīd bin Abī Ayūb, from Sharāḥīl bin Yazīd Al Maʿāfrī, from
Abī ʿAlqamah, fromAbī Hurairah as far as I know, from the Messenger of
Allāh  who said: “Verily, Allāh sends for this Ummah (nation) at the
head of every hundred years the one who renews for it its religion.” 32 31F
III. FUNCTION OF AL QIYĀDAH AR-RĀSHIDAH

1. As the leader of the community towards the understanding of the
obligation of the community as Khālifah on the face of the earth.
2. As the bestower of instruction, development and guidance towards the
members of the movement about the ins and outs of the struggle as well
as the preparations and training associated with it.
3. As being responsible for safeguarding the continuity of the movements
struggle or the jamāʿah as well as the continuity of its functionaries and
members.
31
Ṣaḥīḥ Muslim, Kitāb Al ʾImārah 3448, 3447 and in Sunan Ad-Dārimī, Kitāb Ar-Riqāq 2677. (Ṣaḥīḥ Muslim
Kitāb Al ʾImārah 3448 shown).
32
Sunan Abī Dāwūd Kitāb Al Malāḥim (Book of Battles) 4291 Only narrated by Abī Dāwūd (refer also: Al
Ḥākim, vol. 4, p. 522; Al Bayhaqī, Al Maʿrifah , no. 52; and Al Khaṭīb, At Tārikh, vol. 2, p. 61 -
http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=606&PageNo=1&BookID=7 ).
P a g e | 55
IV. ELEMENTS AND THE CRITERIA FOR AL QIYĀDAH AR-

RĀSHIDAH
1. Personnel:
For a leader/Qāʾid, ‘he’ must, as much as possible, possess qualities of
leadership.
2. Management systems:
a. Work mechanisms:
- Fulfill the demands of Sharīʿah in connection with whatever it is
that is ordered, forbidden, recommended, liked and disliked, etc.
- Apply a system of management (included within the Shurā
system) that is in accordance with the Islāmic Sharīʿah.
3. Equipment/infrastructure:
- Whatever is not forbidden by the Sharīʿah.
- In accordance with the demands of management and capabilities
4. Purpose:
- Establishment of Daulah Islāmīyah.
V. AL QIYĀDAH AR-RĀSHIDAH MANAGEMENT METHODS
1. Personnel:
a. Development and improvement of the existing leadership
element.
b. Selection of personnel from the jamāʿah’s members.
c. Hold leadership diklat (education training).
d. Conferral of “limited leadership” duties to members of the
jamāʿah.
2. Management System:
- Diklat management.
- Application of leadership methods within Islām.
3. Devices/Facilities:
P a g e | 56
- Utilization of devices/facilities will be obligatory for every

Muslim in order to establish the Deen of Islām in accordance
with the levels of their understanding.
P a g e | 57
FORMATION OF AL QĀʾIDAH AṢ-ṢALĀBAH
(LEADERSHIP FIRMNESS)
I. UNDERSTANDING:
1. Understanding
a. Linguistically:
Al Qāʾidah plural is Al Quwāʾid which means: above
Ṣalābah which means solid.
‫ ﻫﻮ ﺻﻠﺐ ﰲ دﻳﻨﻪ أى ﺷﺪﻳﺪ ﻓﻴﻪ‬:‫ﻳﻘﺎل‬

It is said: That he is solid within his Deen (religion) meaning strong in
issues of religion.
b. According to the intended term:
According to the intended term for the assembled personnel whose core
personality is strong and solid, so that it is worthy of bearing the burden
of struggling for “Iqāmatid-Deen”.
c. Formation of Qāʾidah Ṣalābah:
The efforts, activities and plans that are organized and directed by means
of mobilizing the resources and equipment of the jamāʿah (as a process
of development) towards the formation of Qāʾidah Ṣalābah.
II. MASHRŪʿĪYAH (LEGITIMACY) OF THE FORMATION OF AL QĀʾIDAH

AṢ-ṢALĀBAH
a. Allāh decrees:
            
             
           
P a g e | 58
O you who believe! Be you helpers (in the Cause) of Allāh as said ʿĪsā
(Jesus), son of Maryam (Mary), to AlḤawārīūn (the disciples): “Who are
my helpers (in the Cause) of Allāh?” AlḤawārīīn (the disciples) said:
“We are Allāh’s helpers” (i.e. we will strive in His Cause!). Then a group
of the Children of Israel believed and a group disbelieved. So We gave
power to those who believed against their enemies, and they became the
uppermost. 33
             
They will do you no harm, barring a trifling annoyance; and if they fight
against you, they will show you their backs, and they will not be helped. 34 3F
b. Aḥādīth of the Prophet :
َ َ‫ ﻗ‬، ‫ﻳـَ ْﻌ ِﲏ اﻟْ َﻤ ْﺨَﺮِﻣ ﱠﻲ‬ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ َﺟ ْﻌ َﻔ ٍﺮ‬، ‫ﻴﺪ‬ ٍ ِ‫ ﺣ ﱠﺪﺛـَﻨﺎ أَﺑﻮ ﺳﻌ‬-١
‫ث ﺑْ ُﻦ‬ ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ ا ْﳊَﺎ ِر‬: ‫ﺎل‬ َ ُ َ َ
، ‫ َﻋ ْﻦ أَِﰊ َراﻓِ ٍﻊ‬، َ‫اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ اﻟْ ِﻤ ْﺴ َﻮِر ﺑْ ِﻦ ﳐََْﺮَﻣﺔ‬ ‫ َﻋ ْﻦ َﻋْﺒ ِﺪ‬، ‫ َﻋ ْﻦ َﺟ ْﻌ َﻔ ِﺮ ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ ا ْﳊَ َﻜ ِﻢ‬، ‫ﻀْﻴ ٍﻞ‬
َ ُ‫ﻓ‬
َ َ‫ ﻗ‬، ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ َ ‫ أَ ّن رﺳ‬، ‫ﻮد‬ ٍ ‫ أَﺧﺒـﺮِﱐ اﺑﻦ ﻣﺴﻌ‬: ‫ﺎل‬
ُ‫ﻂ إِﱠﻻ َوﻟَﻪ‬ ‫ﱯ ﻗَ ﱡ‬‫ إِﻧﱠﻪُ َﱂْ ﻳَ ُﻜ ْﻦ ﻧَِ ﱞ‬: ‫ﺎل‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َ ُ ْ َ َ ْ َ َ‫ﻗ‬
ِ ِ ِ
َ ‫ ﰒُﱠ ﻳَﺄِْﰐ ِﻣ ْﻦ ﺑـَ ْﻌﺪ ذَﻟ‬، ‫ْﺤَﺎبٌ ﻳـَﺘﱠﺒِﻌُﻮنَ أَﺛـَﺮَﻩُ وَﻳـَﻘْﺘَﺪُونَ ﻬﺑَ ْﺪﻳِِﻪ‬
، ُ‫ﻒ أ َُﻣَﺮاء‬ ِ ‫َﺻ َﺤﺎﺑِِﻪ َﺣ َﻮا ِر ﱞ‬ ِ
ُ ‫ﻚ َﺧ َﻮاﻟ‬ َ‫ي َوأ‬ ْ ‫ﻣ ْﻦ أ‬
( ‫ َوﻳـَ ْﻔ َﻌﻠُﻮ َن َﻣﺎ َﻻ ﻳـُ ْﺆَﻣُﺮون ) رواة أﲪﺪ‬، ‫ﻳـَ ُﻘﻮﻟُﻮ َن َﻣﺎ َﻻ ﻳـَ ْﻔ َﻌﻠُﻮ َن‬
Narrated from Abū Saʿīd, narrated from ʿAbdullāh bin Jaʿfar meaning Al
Makhramīya, who said: Narrated from Al Ḥārith bin Fuḍail, from Jaʿfar
bin ʿAbdullāh bin Al Ḥakam, from ʿAbdur-Raḥmān bin Al Miswar bin
Makhramah, from Abī Rāfiʿi, who said: Ibn Masʿūd told me that the
Messenger of Allāh  said: “Never a Prophet had been sent before me by
Allāh to his people but he had, among his people, (his) disciples and
companions, who followed his ways and obeyed his command. Then there
came after them their successors who proclaimed what they did not
practice, and practiced what they were not commanded to do”. 35 34F
33
Sūrah Aṣ-Ṣaff (61), ayāh 14.
34
35
Narrated by Aḥmad…Musnad Al fiAsharah Al Mubashshrī bi’l Jannah, Musnad Al Mukthirīn min Aṣ-
Ṣaḥābah 4255.
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‫‪ - ٢‬ﺣﺪﺛﲏ ﻋﻤﺮو اﻟﻨﺎﻗﺪ وأﺑﻮ ﺑﻜﺮ اﺑﻦ اﻟﻨﻀﺮ وﻋﺒﺪ ﺑﻦ ﲪﻴﺪ واﻟﻠﻔﻆ ﻟﻌﺒﺪ ﻗﺎﻟﻮا‪ :‬ﺣﺪﺛﻨﺎ‬
‫ﻳﻌﻘﻮب ﺑﻦ إﺑﺮاﻫﻴﻢ ﺑﻦ ﺳﻌﺪ ﻗﺎل‪ :‬ﺣﺪﺛﲏ أﰊ ﻋﻦ ﺻﺎﱀ ﺑﻦ ﻛﻴﺴﺎن ﻋﻦ اﳊﺎرث ﻋﻦ‬
‫ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ اﳊﻜﻢ ﻋﻦ ﻋﺒﺪ اﻟﺮﲪﻦ ﺑﻦ اﳌﺴﻮر ﻋﻦ أﰊ راﻓﻊ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫ﻣﺴﻌﻮد أن رﺳﻮل اﷲ ﻗﺎل‪ :‬ﻣﺎ ﻣﻦ ﻧﱯ ﺑﻌﺜﻪ اﷲ ﰲ أﻣﺔ ﻗﺒﻠﻲ إﻻ ﻛﺎن ﻟﻪ ﻣﻦ أﻣﺘﻪ‬
‫ﺣﻮارﻳﻮن وأﺻﺤﺎب ﻳﺄﺧﺬون ﺑﺴﻨﺘﻪ وﻳﻘﺘﺪون ﺑﺄﻣﺮﻩ ﰒ إ�ﺎ ﲣﻠﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻮف‬
‫ﻳﻘﻮﻟﻮن ﻣﺎﻻ ﻳﻔﻌﻠﻮن وﻳﻔﻌﻠﻮن ﻣﺎﻻ ﻳﺆﻣﺮون ﻓﻤﻦ ﺟﺎﻫﺪﻫﻢ ﺑﻴﺪﻩ ﻓﻬﻮ ﻣﺆﻣﻦ وﻣﻦ ﺟﺎﻫﺪﻫﻢ‬
‫ﺑﻠﺴﺎﻧﻪ ﻓﻬﻮ ﻣﺆﻣﻦ وﻣﻦ ﺟﺎﻫﺪﻫﻢ ﺑﻘﻠﺒﻪ ﻓﻬﻮ ﻣﺆﻣﻦ وﻟﻴﺲ وراء ذﻟﻚ ﻣﻦ اﻹﳝﺎن ﺣﺒﺔ‬
‫ﺧﺮدل ﻗﺎل أﺑﻮ راﻓﻊ ﻓﺤﺪﺛﺖ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ﻓﺄﻧﻜﺮﻩ ﻋﻠﻲ ﻓﻘﺪم ﺑﻦ ﻣﺴﻌﻮد ﻓﻨﺰل ﺑﻘﻨﺎة‬
‫ﻓﺎﺳﺘﺘﺒﻌﲏ إﻟﻴﻪ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ﻳﻌﻮدﻩ ﻓﺎﻧﻄﻠﻘﺖ ﻣﻌﻪ ﻓﻠﻤﺎ ﺟﻠﺴﻨﺎ ﺳﺄﻟﺖ ﺑﻦ ﻣﺴﻌﻮد‬
‫ﻋﻦ ﻫﺬا اﳊﺪﻳﺚ ﻓﺤﺪﺛﻨﻴﻪ ﻛﻤﺎ ﺣﺪﺛﺘﻪ ﺑﻦ ﻋﻤﺮ ﻗﺎل ﺻﺎﱀ وﻗﺪ ﲢﺪث ﺑﻨﺤﻮ ذﻟﻚ ﻋﻦ‬
‫أﰊ راﻓﻊ‬
‫وﺣﺪﺛﻨﻴﻪ أﺑﻮ ﺑﻜﺮ اﺑﻦ إﺳﺤﺎق ﺑﻦ ﳏﻤﺪ أﺧﱪﻧﺎ اﺑﻦ أﰊ ﻣﺮﱘ ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ‬
‫ﻗﺎل‪ :‬أﺧﱪﱐ اﳊﺎرث ﺑﻦ اﻟﻔﻀﻴﻞ اﳋﻄﻤﻲ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ اﳊﻜﻢ ﻋﻦ ﻋﺒﺪ‬
‫اﻟﺮﲪﻦ ﺑﻦ اﳌﺴﻮر ﺑﻦ ﳐﺮﻣﺔ ﻋﻦ أﰊ راﻓﻊ ﻣﻮﱃ اﻟﻨﱯ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻣﺴﻌﻮد أن رﺳﻮل‬
‫اﷲ ﺎل‪ :‬ﻣﺎ ﻛﺎن ﻣﻦ ﻧﱯ إﻻ وﻗﺪ ﻛﺎن ﻟﻪ ﺣﻮارﻳﻮن ﻳﻬﺘﺪون ﻬﺑﺪﻳﻪ وﻳﺴﺘﻨﻮن ﺑﺴﻨﺘﻪ ﻣﺜﻞ‬
‫ﺣﺪﻳﺚ ﺻﺎﱀ وﱂ ﻳﺬﻛﺮ ﻗﺪوم ﺑﻦ ﻣﺴﻌﻮد واﺟﺘﻤﺎع ﺑﻦ ﻋﻤﺮ ﻣﻌﻪ )رواة ﻣﺴﻠﻢ (‬
‫‪Narrated ʿAmr Adh-Dhāqad and Abū Bakr ibn An-Naḍr and ʿbd bin‬‬
‫‪Ḥumaid and the version was narrated by ʿAbd who said: Yaʿqūb bin‬‬
‫‪Ibrāhīm bin Saʿd told us: My father told us that Ṣāliḥ bin Kīsān from Al‬‬
‫‪Ḥārith from Jaʿfar bin ʿAbdullāh bin Al Ḥakam from ʿAbdur-Raḥmān bin‬‬
‫‪Al Masūr from Abī Rāfiʿ from ʿAbdullāh bin Masʿūd that the Messenger of‬‬
‫‪Allāh  observed: “Never a Prophet had been sent before me by Allāh‬‬
‫‪towards his nation who had not among his people (his) disciples and‬‬
P a g e | 60
companions who followed his ways and obeyed his command. Then there
came after them their successors who said whatever they did not practice,
and practiced whatever they were not commanded to do. He who strove
against them with his hand was a believer: he who strove against them
with his tongue was a believer, and he who strove against them with his
heart was a believer and beyond that there is no faith even to the extent of
a mustard seed”. Abū Rāfiʿ said: “I narrated this ḥadīth to ʿAbdulāah bin
ʿUmar; he contradicted me. There happened to come ʿAbdullāh bin
Masʿūd who stayed at Qanāt, and 'Abdullah bin ʿUmar wanted me to
accompany him for visiting him (as ʿAbdullah bin Masʿūd was ailing), so I
went along with him and as we sat (before him) I asked Ibn Masʿūd about
this ḥadīth. He narrated it in the same way as I narrated it to Ibn ʿUmar.
And the ḥadīth of Abū Bakr ibn Isḥāq bin Muḥammad who realted that Ibn
Abī Maryam who told us that ʿAbdul-ʿzīz bin Muḥammad said: Al Ḥārith
bin Al Faḍīl Al Khaṭamī from Jaʿfar bin ʿAbdullāh bin Al Ḥakam from
ʿAbdur-Rahmān bin Mukhrimah fronm Abī Rāfiʿ freed slave of the Prophet
from ʿAbdullāh bin Masʿūd who observed: “Never was there one among
the prophets who had had not disciples who followed his direction and
followed his ways. The remaining part of the ḥadīth is like that as narrated
by Ṣāliḥ but the arrival of Ibn Masʿūd and the meeting of Ibn ʿUmar with
him is not mentioned. 36
‫ ﺣﺪﺛﻨﺎ ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤﺎر ﺣﺪﺛﻨﺎ ﲰﺎك‬,‫ ﺣﺪﺛﻨﺎ أﺑﻮ ﻧﻮح ﻗﺮاد‬:‫ ﻗﺎل اﻹﻣﺎم أﲪﺪ‬- ۳
‫ ﳌﺎ‬:‫ ﺣﺪﺛﲏ اﺑﻦ ﻋﺒﺎس ﺣﺪﺛﲏ ﻋﻤﺮ ﺑﻦ اﳋﻄﺎب رﺿﻲ اﷲ ﻋﻨﻪ ﻗﺎل‬,‫اﳊﻨﻔﻲ أﺑﻮ زﻣﻴﻞ‬
‫ وﻧﻈﺮ‬,‫ ﻧﻈﺮ اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إﱃ أﺻﺤﺎﺑﻪ وﻫﻢ ﺛﻼﲦﺎﺋﺔ وﻧﻴﻒ‬,‫ﻛﺎن ﻳﻮم ﺑﺪر‬
‫ ﻓﺎﺳﺘﻘﺒﻞ اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻟﻘﺒﻠﺔ وﻋﻠﻴﻪ‬,‫إﱃ اﳌﺸﺮﻛﲔ ﻓﺈذا ﻫﻢ أﻟﻒ وزﻳﺎدة‬
‫ ﰒ ﻗﺎل »ﻟﻠﻬﻢ أﳒﺰ ﱄ ﻣﺎ وﻋﺪﺗﲏ اﻟﻠﻬﻢ إن ﻬﺗﻠﻚ ﻫﺬﻩ اﻟﻌﺼﺎﺑﺔ ﻣﻦ أﻫﻞ‬,‫رداؤﻩ وإزارﻩ‬
‫اﻹﺳﻼم ﻓﻼ ﺗﻌﺒﺪ ﰲ اﻻرض أﺑﺪاً« ﻗﺎل ﻓﻤﺎ زال ﻳﺴﺘﻐﻴﺚ رﺑﻪ وﻳﺪﻋﻮﻩ ﺣﱴ ﺳﻘﻂ رداؤﻩ‬
‫ ﻳﺎﻧﱯ اﷲ ﻛﻔﺎك‬:‫ﻋﻦ ﻣﻨﻜﺒﻴﻪ ﻓﺄﺗﺎﻩ أﺑﻮ ﺑﻜﺮ ﻓﺄﺧﺬ رداءﻩ ﻓﺮداﻩ ﰒ اﻟﺘﺰﻣﻪ ﻣﻦ وراﺋﻪ ﰒ ﻗﺎل‬
‫ﻣﻨﺎﺷﺪﺗﻚ رﺑﻚ ﻓﺈﻧﻪ ﺳﻴﻨﺠﺰ ﻟﻚ ﻣﺎ وﻋﺪك ﻓﺄﻧﺰل اﷲ ﻋﺰ وﺟﻞ }إذ ﺗﺴﺘﻐﻴﺜﻮن رﺑﻜﻢ‬
36
Ṣaḥīḥ Muslim, Kitāb Al Imān 71.
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‫ﻓﺎﺳﺘﺠﺎب ﻟﻜﻢ أﱐ ﳑﺪﻛﻢ ﺑﺄﻟﻒ ﻣﻦ اﳌﻼﺋﻜﺔ ﻣﺮدﻓﲔ{ ﻓﻠﻤﺎ ﻛﺎن ﻳﻮﻣﺌﺬ اﻟﺘﻘﻮا‪ ,‬ﻓﻬﺰم اﷲ‬
‫اﳌﺸﺮﻛﲔ ﻓﻘﺘﻞ ﻣﻨﻬﻢ ﺳﺒﻌﻮن رﺟﻼً وأﺳﺮ ﻣﻨﻬﻢ ﺳﺒﻌﻮن رﺟﻼً‪ ,‬واﺳﺘﺸﺎر رﺳﻮل اﷲ ﺻﻠﻰ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﺑﺎ ﺑﻜﺮ وﻋﻤﺮ وﻋﻠﻴﺎً ﻓﻘﺎل أﺑﻮ ﺑﻜﺮ‪ :‬ﻳﺎ رﺳﻮل اﷲ ﻫﺆﻻء ﺑﻨﻮ اﻟﻌﻢ‬
‫واﻟﻌﺸﲑة واﻹﺧﻮان وإﱐ أرى أن ﺗﺄﺧﺬ ﻣﻨﻬﻢ اﻟﻔﺪﻳﺔ ﻓﻴﻜﻮن ﻣﺎ أﺧﺬﻧﺎﻩ ﻣﻨﻬﻢ ﻗﻮة ﻟﻨﺎ ﻋﻠﻰ‬
‫اﻟﻜﻔﺎر وﻋﺴﻰ أن ﻳﻬﺪﻳﻬﻢ اﷲ ﻓﻴﻜﻮﻧﻮا ﻟﻨﺎ ﻋﻀﺪاً ﻓﻘﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫أى أﺑﻮ ﺑﻜﺮ وﻟﻜﲏ أرى أن ﲤﻜﲏ‬
‫»ﻣﺎ ﺗﺮى ﻳﺎ اﺑﻦ اﳋﻄﺎب ؟« ﻗﺎل‪ :‬ﻗﻠﺖ ﻣﺎ أرى ﻣﺎ ر َ‬
‫ﻣﻦ ﻓﻼن ﻗﺮﻳﺐ ﻟﻌﻤﺮ ﻓﺄﺿﺮب ﻋﻨﻘﻪ وﲤﻜﻦ ﻋﻠﻴﺎً ﻣﻦ ﻋﻘﻴﻞ ﻓﻴﻀﺮب ﻋﻨﻘﻪ وﲤﻜﻦ ﲪﺰة ﻣﻦ‬
‫ﻓﻼن أﺧﻴﻪ ﻓﻴﻀﺮب ﻋﻨﻘﻪ ﺣﱴ ﻳﻌﻠﻢ اﷲ أن ﻟﻴﺲ ﰲ ﻗﻠﻮﺑﻨﺎ ﻫﻮادة ﻟﻠﻤﺸﺮﻛﲔ‪ ,‬ﻫﺆﻻء‬
‫ﻨﺎدﻳﺪﻫﻢ وأﺋﻤﺘﻬﻢ وﻗﺎدﻬﺗﻢ‪ .‬ﻓﻬﻮي رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺎ ﻗﺎل أﺑﻮ ﺑﻜﺮ وﱂ‬
‫ﻳﻬﻮ ﻣﺎ ﻗﻠﺖ وأﺧﺬ ﻣﻨﻬﻢ اﻟﻔﺪاء ﻓﻠﻤﺎ ﻛﺎن ﻣﻦ اﻟﻐﺪ ﻗﺎل ﻋﻤﺮ ﻓﻐﺪوت إﱃ اﻟﻨﱯ ﺻﻠﻰ اﷲ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ وأﰊ ﺑﻜﺮ وﳘﺎ ﻳﺒﻜﻴﺎن ﻓﻘﻠﺖ‪ :‬ﻣﺎ ﻳﺒﻜﻴﻚ أﻧﺖ وﺻﺎﺣﺒﻚ ﻓﺈن وﺟﺪت ﺑﻜﺎء‬
‫ﺑﻜﻴﺖ وإن ﱂ أﺟﺪ ﺑﻜﺎء ﺗﺒﺎﻛﻴﺖ ﻟﺒﻜﺎﺋﻜﻤﺎ‪ .‬ﻗﺎل اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ »ﻟﻠﺬي‬
‫ﻋﺮض ﻋﻠﻲ أﺻﺤﺎﺑﻚ ﻣﻦ أﺧﺬﻫﻢ اﻟﻔﺪاء ﻟﻘﺪ ﻋﺮض ﻋﻠﻲ ﻋﺬاﺑﻜﻢ أدﱏ ﻣﻦ ﻫﺬﻩ‬
‫اﻟﺸﺠﺮة« ﻟﺸﺠﺮة ﻗﺮﻳﺒﺔ ﻣﻦ اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وأﻧﺰل اﷲ ﻋﺰ وﺟﻞ }ﻣﺎ ﻛﺎن ﻟﻨﱯ‬
‫أن ﻳﻜﻮن ﻟﻪ أﺳﺮى ﺣﱴ ﻳﺜﺨﻦ ﰲ اﻷرض ـ إﱃ ﻗﻮﻟﻪ ـ ﻓﻜﻠﻮا ﳑﺎ ﻏﻨﻤﺘﻢ ﺣﻼﻻً ﻃﻴﺒﺎً{‬
‫ﻓﺄﺣﻞ ﳍﻢ اﻟﻐﻨﺎﺋﻢ‪ .‬ﻓﻠﻤﺎ ﻛﺎن ﻳﻮم أﺣﺪ ﻣﻦ اﻟﻌﺎم اﳌﻘﺒﻞ ﻋﻮﻗﺒﻮا ﲟﺎ ﺻﻨﻌﻮا ﻳﻮم ﺑﺪر ﻣﻦ‬
‫أﺧﺬﻫﻢ اﻟﻔﺪاء ﻓﻘﺘﻞ ﻣﻨﻬﻢ ﺳﺒﻌﻮن وﻓﺮ أﺻﺤﺎب اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ اﻟﻨﱯ‬
‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻛﺴﺮت رﺑﺎﻋﻴﺘﻪ وﻫﺸﻤﺖ اﻟﺒﻴﻀﺔ ﻋﻠﻰ رأﺳﻪ وﺳﺎل اﻟﺪم ﻋﻠﻰ‬
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‫وﺟﻬﻪ ﻓﺄﻧﺰل اﷲ }أو ﳌﺎ أﺻﺎﺑﺘﻜﻢ ﻣﺼﻴﺒﺔ ﻗﺪ أﺻﺒﺘﻢ ﻣﺜﻠﻴﻬﺎ ﻗﻠﺘﻢ أﱏ ﻫﺬا ؟ ﻗﻞ ﻫﻮ ﻣﻦ‬
‫ﻋﻨﺪ أﻧﻔﺴﻜﻢ إن اﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲء ﻗﺪﻳﺮ{ ﺑﺄﺧﺬﻛﻢ اﻟﻔﺪاء ورواﻩ ﻣﺴﻠﻢ‬
Imām Aḥmad said: Narrated Abū Nūḥ who told us from ʿAkramah bin
ʿAmmār who said Samāk Al Ḥanafī Abū Zamīl, who said Abū ʿAbbās said
that ʿUmar bin Khaṭṭāb  said: When it was the day on which the Battle of
Badr was fought, the Messenger of Allāh  cast a glance at the infidels,
and they were one thousand while his own companions were three hundred
and nineteen. The Holy Prophet  turned (his face) towards the Qiblah
then he stretched his hands and began his supplication to his Lord: “O
Allāh, accomplish for me what Thou hast promised to me. O Allāh, bring
about what Thou hast promised to me. O Allāh, if this small band of
Muslims is destroyed. Thou will not be worshipped on this earth.” He
continued his supplication to his Lord, stretching his hands, facing the
Qiblah, until his mantle slipped down from his shoulders. So Abū Bakr
came to him, picked up his mantle and put it on his shoulders. Then he
embraced him from behind and said: “Prophet of Allāh, this prayer of
yours to your Lord will suffice you, and He will fulfill for you what He has
promised you.” So Allāh, the Glorious and Exalted, revealed (the Qurʿānic
verse): “When ye appealed to your Lord for help, He responded to your
call (saying): I will help you with one thousand angels coming in
succession.” So Allāh helped him with angels. Abu Zumail said that the
ḥadīth was narrated to him by Ibn ʿAbbās who said: “While on that day a
Muslim was chasing a disbeliever who was going ahead of him, he heard
over him the swishing of the whip and the voice of the rider saying: Go
ahead, Haiziʿm! He glanced at the polytheist who had (now) fallen down
on his back. When he looked at him (carefully he found that) there was a
scar on his nose and his face was torn as if it had been lashed with a whip,
and had turned green with its poison. An Ansari came to the Messenger of
Allah  and related this (event) to him. He said: You have told the truth.
This was the help from the third heaven. The Muslims that day (i.e. the day
of the Battle of Badr) killed seventy persons and captured seventy. The
Messenger of Allah  said to Abu Bakr and ʿUmar : “What is your
opinion about these captives?” Abu Bakr said: “They are our kith and kin.
I think you should release them after getting from them a ransom. This will
be a source of strength to us against the infidels. It is quite possible that
Allāh may guide them to Islam.” Then the Messenger of Allāh  said:
“What is your opinion. Ibn Khaṭṭab?” He said: “Messenger of Allāh. I do
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not hold the same opinion as Abu Bakr. I am of the opinion that you should
hand them over to us so that we may cut off their heads. Hand over ʿAqil to
ʿAli that he may cut off his head, and hand over such and such relative to
me that I may but off his head. They are leaders of the disbelievers and
veterans among them.” The Messenger of Allāh  approved the opinion of
Abu Bakr and did not approve what I said. The next day when I came to
the Messenger of Allāh , I found that both he and Abu Bakr were sitting
shedding tears. I said: “Messenger of Allāh, why are you and your
companion shedding tears? Tell me the reason. For I will weep at it, if not,
I will at least pretend to weep in sympathy with you.” The Messenger of
Allāh  said: “I weep for what has happened to your companions for
taking ransom (from the prisoners). I was shown the torture to which they
were subjected. It was brought to me as close as this tree. (He pointed to a
tree close to him.) Then Allāh revealed the verse: “It is not befitting for a
prophet that he should take prisoners until the force of the disbelievers has
been crushed…” to the end of the verse: “…so eat ye the spoils of war, (it
is) lawful and pure. So Allāh made booty lawful for them.” 37
III. FUNCTION OF AL QĀʾIDAH AṢ-ṢALĀBAH
1. As core personnel of the jamāʿah (mainstay) for the qiyādah.

2. As the last bastion for the qiyādah of the jamāʿah.
3. As a reference and stabilizer of the akhlāq, fikrah (ideas, concepts) and stance
for the other personnel.
4. As the nucleus for executives, callers and defenders of the jamāʿah’s mission.
IV. CRITERIA FOR AL QĀʾIDAH AṢ-ṢALĀBAH
a. Fardīyah (As an individual):
1. Possess mental readiness, akhlāq, fikrah and physical conditioning in order

to struggle for the mission of the jamāʿah.
2. Possess a high level of sensitivity in order to seek out true and rightful
surrender, love and satisfaction.
3. Possess high mental resilience, akhlāq, fikrah and physical conditioning.
4. Possess high levels of discipline.
37
Narrated by Muslim. Tafsīr Ibn Kathīr, Sūrah Al Anfāl (8), ayāh 9.
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b. Jamāʿīyah (As a collective):
1. The presence/existence of cohesion, inter-personnel bonds.

2. The presence/existence of high levels of jamāʿīyah.
3. The presence/existence of high levels of jamāʿīyah resilience.
4. Possess high levels of jamāʿīyah discipline.
5. Constitute a primary social group.
c. Al Qāʾidah Aṣ-Ṣalābah illustrated within Al Qurʾān:
1. Referred to as Ḥizbullāh (Al Māʾidah: 54-56; Al Mujādilah: 22)
             
            
               
          
           
O you who believe! Whoever from among you turns back from his Deen
(Islām), Allāh will bring a people whom He will love and they will love
him; humble towards the believers, stern towards the disbelievers, fighting
in the way of Allāh, and never afraid of the blame of the blamers. That is
the grace of Allāh which He bestows on whom He wills. And Allāh is
AllSufficient for His creatures’ needs, AllKnower.
Verily, your Waliy (protector or Helper) is Allāh, His Messenger, and the
believers, - those who perform Aṣ-Ṣalāt (Iqāmat-aṣ-Ṣalāt), and give Zakāt,
and they bow down (submit themselves with obedience to Allāh in prayer).
And whosoever takes Allāh, His Messenger, and those who have believed,
as protectors, then the Ḥizbullāh (party of Allāh) will be the victorious. 38 37F
38
Sūrah Āl ʿImrān (3), āyāt 54-56.
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            
             
            
                

You will not find any people who believe in Allāh and the Last Day,
making friendship with those who oppose Allāh and His Messenger
(Muḥammad ), even though they were their fathers, or their sons, or their
brothers, or their kindred (people). For such He has written faith in their
hearts, and strengthened them with Rūḥ (proofs, light and true guidance)
from Himself. And We will admit them to gardens (Paradise) under which
rivers flow, to dwell therein (forever). Allāh is pleased with them, and they
with Him. They are the Ḥizbullāh (party of Allāh). Verily, it is the
Ḥizbullāh that will be the successful. 39 38F
2. As Fiʾah Qalīlah (Al Baqarah: 249)
            
               
             
             
       
39
Sūrah Al Mujādilah (58), ayāh 22.
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Then when Ṭālūt (Saul) set out with the army, he said: “Verily! Allāh will
try you by a river. So whoever drinks thereof, he is not of me, and whoever
tastes it not, he is of me, except him who takes (thereof) in the hollow of his
hand.” Yet, they drank thereof, all, except a few of them. So when he had
crossed it (the river), he and those who believed with him, they said: “We
have no power This Day against Jālūt (Goliath) and his hosts.” But those
who knew with certainty that they were to meet their Lord, said: “How
often a fiʾah qalīlah (a small group) overcame a mighty host by Allāh’s
Leave?” And Allāh is with Aṣ-Ṣābirīn (the patient ones, etc.). 40
3. As Ribbīyūn (Āl ʿImrān: 146)
              
       
And many a Prophet (i.e. many from amongst the Prophets) fought (in
Allāh’s Cause) and along with him (fought) large bands of ribbīyūn
(religious learned men). But they never lost heart for that which did befall
them in Allāh’s way, nor did they weaken nor degrade themselves. And
Allāh loves Aṣ-Ṣābirīn (the patient ones, etc.).
4. As ʿIbādur-Raḥmān (Al Furqān: 63-77)
         
           
             
            
40
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             
              
           
            
           
            
           
           
           
             
And the ʿIbādur-Raḥmān (slaves of the Most Beneficent - Allāh) are those
who walk on the earth in humility and sedateness, and when the foolish
address them (with bad words) they reply back with mild words of
gentleness.
And those who spend the night before their Lord, prostrate and standing.
And those who say: “Our Lord! Avert from us the torment of Hell. Verily!
Its torment is ever an inseparable, permanent punishment.”
Evil indeed it (Hell) is as an abode and as a place to dwell.
And those, who, when they spend, are neither extravagant nor niggardly,
but hold a medium (way) between those (extremes).
And those who invoke not any other Ilāh (God) along with Allāh, nor kill
such life as Allāh has forbidden, except for just cause, nor commit illegal
sexual intercourse and whoever does this shall receive the punishment.
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The torment will be doubled to him on the Day of Resurrection, and he will
abide therein in disgrace;
Except those who repent and believe (in Islāmic Monotheism), and do
righteous deeds, for those, Allāh will change their sins into good deeds,
and Allāh is Oft-Forgiving, Most Merciful.
And whosoever repents and does righteous good deeds, then verily, he
repents towards Allāh with true repentance.
And those who do not witness falsehood, and if they pass by some evil play
or evil talk, they pass by it with dignity.
And those who, when they are reminded of the āyāt (proofs, evidences,
verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and
blind thereat.
And those who say: “Our Lord! Bestow on us from our wives and our
offspring who will be the comfort of our eyes, and make us leaders for the
Muttaqūn”
Those will be rewarded with the highest place (in Paradise) because of
their patience. Therein they shall be met with greetings and the word of
peace and respect.
Abiding therein; excellent it is as an abode, and as a place to dwell.
Say: “My Lord pays attention to you only because of your invocation to
Him. But now you have indeed denied (Him). So the torment will be yours
for ever (inseparable permanent punishment).” 41
5. As Rijālun Ṣadiqun (An-Nūr: 37; At-Taubah: 108; Al Aḥzāb: 23)
              
     
Men whom neither trade nor sale diverts them from the remembrance of
Allāh (with heart and tongue), nor from performing AṣṢalāt (Iqāmat-aṣ-
Ṣalāt), nor from giving the Zakāt. they fear a Day when hearts and eyes
41
Sūrah Al Furqān (25), āyāt 63-77.
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will be overturned (from the horror of the torment of the Day of

Resurrection). 42
                
         
Never stand you therein. Verily, the masjid whose foundation was laid
from the first day on piety is more worthy that you stand therein (to pray).
In it are men who love to clean and to purify themselves. And Allāh loves
those who make themselves clean and pure. 43 42F
             
      
Among the believers are rijālun ṣadiqun (men who have been true) to their
covenant with Allāh, of them some have fulfilled their obligations, and
some of them are still waiting, but they have never changed in the least. 44 43F
6. As As-Sābiqūn Al Awwalūn (At-Taubah: 100)
        
             
    
42
Sūrah An-Nūr (24), ayāh 37.
43
44
Sūrah Al aḥzāb (33), ayāh 23.
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And As-Sābiqūn Al Awwalūn (the first to embrace) Islām of the

Muhājirūn (those who migrated from Makkah to Al-Madinah) and the
Anṣūr (the citizens of Al-Madinah who helped and gave aid to the
Muhājirūn) and also those who followed them exactly (in faith). Allāh is
well-pleased with them as they are well-pleased with Him. He has
prepared for them gardens under which rivers flow (Paradise), to dwell
therein forever. That is the supreme success. 45
7. As As-Sābiqūn bi’l Khairāt (Fāṭir: 32)
           
           
Then We gave the Book (the Qurʾān) for inheritance to such of Our slaves
whom We chose. Then of them are some who wrong their ownselves, and
of them are some who follow a middle course, and of them are some who
are, by Allāh’s Leave, As-Sābiqūn bi’l Khairāt (foremost in good deeds).
That (inheritance of the Qurʾān), that is indeed a great grace. 46 45F
8. As Muqarrabūn (Al Wāqiʿah: 10-26)
           
           
          
             
45
46
Sūrah Fāṭir (35), ayāh 32.
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            
             
 
And those foremost will be foremost (in Paradise).

These will be Muqarrabūn (those nearest) to Allâh.
In the gardens of delight (Paradise).
A multitude of those (foremost) will be from the first generations (who
embraced Islām).
And a few of those (foremost) will be from the later time (generations).
(They will be) on thrones woven with gold and precious stones,
Reclining thereon, face to face.
They will be served by immortal boys,
With cups, and jugs, and a glass from the flowing wine,
Wherefrom they will get neither any aching of the head, nor any
intoxication.
And fruit; that they may choose.
And the flesh of fowls that they desire.
And (there will be) Ḥūris (fair females) with wide, lovely eyes (as wives for
the pious),
Like unto preserved pearls.
A reward for what they used to do.
No Laghw (dirty, false, evil vain talk) will they hear therein, nor any sinful
speech (like backbiting, etc.).
But only the saying of: Salām!, Salām! 47 46F
47
Sūrah Al Wāqiʿah (56), āyāt 10-26.
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9. As ʾŪlul Al Bāb (Āl ʿImrān: 190-200)
           
          
            
             
              
             
             
              
          
              
             
            
               
              
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             
          
Verily! In the creation of the heavens and the earth, and in the alternation
of night and day, there are indeed signs for ʾŪlul Al Bāb (men of
understanding).
Those who remember Allāh (always, and in prayers) standing, sitting, and
lying down on their sides, and think deeply about the creation of the
heavens and the earth, (saying): “Our Lord! You have not created (all)
this without purpose, Glory to You! Give us salvation from the torment of
the Fire.
“Our Lord! Verily, whom You admit to the Fire, indeed, You have
disgraced him, and never will the Ẓālimūn (polytheists and wrong-doers)
find any helpers.
“Our Lord! Verily, we have heard the call of one (Muḥammad ) calling
to faith: ‘Believe in Your Lord,’ and we have believed. Our Lord! Forgive
us our sins and remit from us our evil deeds, and make us die in the state of
righteousness along with Al-Abrār (those who are obedient to Allāh and
follow strictly His orders).
“Our Lord! Grant us what You promised unto us through Your Messengers
and disgrace us not on the Day of Resurrection, for You never break (your)
Promise.”
So their Lord accepted of them (their supplication and answered them),
“Never will I allow to be lost the work of any of you, be he male or female.
You are (members) one of another, so those who emigrated and were
driven out from their homes, and suffered harm in My Cause, and who
fought, and were killed (in My Cause), verily, I will remit from them their
evil deeds and admit them into gardens under which rivers flow (in
Paradise); a reward from Allāh, and with Allāh is the best of rewards.”
Let not the free disposal (and affluence) of the disbelievers throughout the
land deceive you.
A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is
that place for rest.
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But, for those who fear their Lord, are gardens under which rivers flow (in
Paradise); therein are they to dwell (forever), an entertainment from
Allāh; and that which is with Allāh is the best for AlAbrār.
And there are, certainly, among the people of the Scripture (Jews and
Christians), those who believe in Allāh and in that which has been
revealed to you, and in that which has been revealed to them, humbling
themselves before Allāh. They do not sell the āyāt of Allāh for a little price,
for them is a reward with their Lord. Surely, Allāh is swift in account.
O you who believe! Endure and be more patient (than your enemy), and
guard your territory by stationing army units permanently at the places
from where the enemy can attack you, and fear Allāh, so that you may be
successful. 48
10. As Ḥawārīyun (Aṣ-Ṣaff: 14; Al Māʾidah: 111)
            
             
           
O you who believe! Be you helpers (in the Cause) of Allāh as said ʿĪsā
(Jesus), son of Maryam (Mary), to AlḤawāryūn (the disciples): “Who are
my helpers (in the Cause) of Allāh?” AlHawārīyīn (the disciples) said:
“We are Allāh’s helpers. Then a group of the Children of Israel believed
and a group disbelieved. So We gave power to those who believed against
their enemies, and they became the uppermost. 49 48F
48
Sūrah Āl ʿImrān (3), āyāt 190-200.
49
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           
  
And when I (Allāh) put in the hearts of Al-Hawārīyīn (the disciples) to

believe in Me and My Messenger, they said: “We believe. And bear witness
that we are Muslims.” 50 49 F
11. As Al Muʾminūn Ḥaqqān (Al ʾAnfāl: 1-4, 74)
            
            
            
         
          
They ask you about the spoils of war. Say: “The spoils are for Allāh and
the Messenger.” So fear Allāh and adjust all matters of difference among
you, and obey Allāh and His Messenger (Muḥammad ), if you are
believers.
The believers are only those who, when Allāh is mentioned, feel a fear in
their hearts and when His āyāt (this Qurʾān) are recited unto them, they
increase their faith; and they put their trust n their Lord (alone);
Who perform Aṣ-Ṣalāt (IqāmataṣṢalāt) and spend out of that We have
provided them.
50
Sūrah Al Māʾidah (5), ayāh 111.
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It is they who are Al Muʾminūn Ḥaqqān (the believers in truth). For them
are grades of dignity with their Lord, and forgiveness and a generous
provision (Paradise). 51
          
        
And those who believed, and emigrated and strove hard in the Cause of
Allāh (Al-Jihâd), as well as those who gave (them) asylum and aid; - These
are Al Muʾminūn Ḥaqqān (the believers in truth), for them is forgiveness
and Rizqun Karīm (a generous provision i.e. Paradise). 52 51F
12. As Al Muʾminūn Al Mufliḥūn (Al Mūʾmin [or Ghāfir]: 1-11)
            
               
             
           
           
           
          
           
51
Sūrah Al ʾAnfāl (8), āyāt 1-4.
52
Sūrah Al ʾAnfāl (8), ayāh 74.
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           
            
            
          
           
    
Ḥā-Mīm. [These letters are one of the miracles of the Qurʾān, and none
but Allāh (alone) knows their meanings].
The Revelation of the Book (this Qurʾān) is from Allāh the All-Mighty, the
All-Knower.
The Forgiver of sin, the Acceptor of repentance, the Severe in punishment,
the Bestower (of favours), Lā ilāha illa Huwa (none has the right to be
worshipped but He), to Him is the final return.
None disputes in the āyāt (proofs, evidences, verses, lessons, signs,
revelations, etc.) of Allāh but those who disbelieve. So let not their ability
of going about here and there through the land (for their purposes) deceive
you!
The people of Nūḥ (Noah) and the confederates after them denied (their
Messengers) before these, and every (disbelieving) nation plotted against
their Messenger to seize him, and disputed by means of falsehood to refute
therewith the truth. So I seized them (with punishment), and how (terrible)
was My Punishment!
Thus has the word of your Lord been justified against those who
disbelieved, that they will be the dwellers of the Fire.
Those (angels) who bear the Throne (of Allāh) and those around it glorify
the praises of their Lord, and believe in Him, and ask forgiveness for those
who believe (in the Oneness of Allāh) (saying): “Our Lord! You
comprehend all things in mercy and knowledge, so forgive those who
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repent and follow Your way, and save them from the torment of the blazing
Fire!
“Our Lord! And make them enter the ʿAdn (Eden) Paradise (everlasting
gardens) which You have promised them, and to the righteous among their
fathers, their wives, and their offspring! Verily, You are the All-Mighty, the
All-Wise.
“And save them from (the punishment, because of what they did of) the
sins, and whomsoever You save from (the punishment, because of what
they did of) the sins (i.e. excuse them) That Day, him verily, You have taken
into mercy.” And that is the supreme success.
Those who disbelieve will be addressed (at the time of entering into the
fire): “Allāh’s aversion was greater towards you (in the worldly life when
you used to reject the faith) than your aversion towards one another (now
in the Fire of Hell, as you are now enemies to one another), when you were
called to the faith but you used to refuse.”
They will say: “Our Lord! You have made us to die twice, and You have
given us life twice! Now we confess our sins, then is there any way to get
out (of the Fire)?” 53
13. As Khair Ummat (Aṣ-Ṣaff: 14)
         
            
  
You are the Khair Ummat (best of peoples) ever raised up for mankind;
You enjoin Al-Maʿrūf and forbid Al-Munkar, and you believe in Allāh. And
had the people of the Scripture (Jews and Christians) believed, it would
have been better for them; among them are some who have faith, but most
of them are Al-Fāsiqūn. 54 53F
53
Sūrah Al Mūʾmin [or Ghāfir], āyāt 1-11.
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14. As Anṣārullāh (Aṣ-Ṣaff: 14)
            
             
           
O you who believe! Be you Anṣārullāh (helpers (in the Cause) of Allāh) as
said ʿĪsā (Jesus), son of Maryam (Mary), to AlḤawārīyūn (the disciples):
“Who are my Anṣārullāh (helpers (in the Cause) of Allāh)?”
AlḤawārīyīn (the disciples) said: “We are Anṣārullāh (Allāh’s helpers).”
Then a group of the Children of Israel believed and a group disbelieved.
So We gave power to those who believed against their enemies, and they
became the uppermost. 55 54F
V. METHOD FOR THE FORMATION OF AL QĀʾIDAH AṢ-ṢALĀBAH
1. Selection of personnel.
2. Grouping/specialization of the members of Al Qāʾidah Aṣ-Ṣalābah.
3. Mental development, and development of akhlāq, fikrah and physical
conditioning.
a. General: By means of material of knowledge of the Deen based
on valued understandings and laws.
b. Specific: Development of the various groups in accordance with
their fields.
4. Operational implementation of the duties of the various groups in
accordance with their fields.
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IMPLEMENTATION OF TANẒĪM SIRRĪ
(ORGANIZATION SECRETS [CONFIDENCES])
I. TAʿRĪF (Understanding):
a. Linguistically: Originates from the words ( ‫ ﺗَـْﻨ ِﻈْﻴ َﻤﺎ‬- ‫ ﻳـُﻨَﻈْ ُﻢ‬- ‫)ﻧَﻈْ ِﻢ‬
Meaning: to regulate – regulations.
Within a general meaning, At-Tanẓīm is used to name or call a
specific organization or jamāʿah.
Sirrī means secret.
What we mean by “At-Tanẓīm As-Sirrī” here is a specific structuring
and regulation of an organization that is secret (confidential).
II. MASHRŪʿĪYAH TANẒĪM (Legitimacy of Tanẓīm)
a. Allāh decrees:
 …        -١
And hold fast, all of you together, to the Rope of Allāh,.. 56 5F
           … -٢
       
…and let him be careful and let no man know of you.
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“For if they come to know of you, they will stone you (to death or abuse
and harm you) or turn you back to their religion, and in that case you will
never be successful.” 57
              -٣
               
 
And he said: “O my sons! Do not enter by one gate, but enter by different
gates, and I cannot avail you against Allāh at all. Verily! The decision
rests only with Allāh. In Him, I put my trust and let all those that trust, put
their trust in Mim.” 58 57F
‫ ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ إﲰﻌﻴﻞ ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ إﲰﻌﻴﻞ ﺣﺪﺛﻨﺎ أﺑﺎن ﺑﻦ ﻳﺰﻳﺪ ﺣﺪﺛﻨﺎ ﳛﲕ‬-١
‫ﺑﻦ أﰊ ﻛﺜﲑ ﻋﻦ زﻳﺪ ﺑﻦ ﺳﻼم أن أﺑﺎ ﺳﻼم ﺣﺪﺛﻪ أن اﳊﺎرث اﻷﺷﻌﺮي ﺣﺪﺛﻪ أن اﻟﻨﱯ‬
‫ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل إن اﷲ أﻣﺮ ﳛﲕ ﺑﻦ زﻛﺮﻳﺎ ﻤﺲ ﻛﻠﻤﺎت أن ﻳﻌﻤﻞ ﻬﺑﺎ‬
‫وﻳﺄﻣﺮ ﺑﲏ إﺳﺮاﺋﻴﻞ أن ﻤﻠﻮا ﻬﺑﺎ وإﻧﻪ ﻛﺎد أن ﻳﺒﻄﺊ ﻬﺑﺎ ﻓﻘﺎل ﻋﻴﺴﻰ إن اﷲ أﻣﺮك ﲞﻤﺲ‬
‫ ﻌﻤﻠﻮا ﻬﺑﺎ ﻓﺈﻣﺎ أن ﺗﺄﻣﺮﻫﻢ وإﻣﺎ أن آﻣﺮﻫﻢ‬:‫ﻠﻤﺎت ﻟﺘﻌﻤﻞ ﻬﺑﺎ وﺗﺄﻣﺮ ﺑﲏ إﺳﺮاﺋﻴﻞ أن‬
‫ﻓﻘﺎل ﻴﯩﺄﺧﺸﻰ إن ﺳﺒﻘﺘﲏ ﻬﺑﺎ أن ﳜﺴﻒ ﰊ أو أﻋﺬب ﻓﺠﻤﻊ اﻟﻨﺎس ﰲ ﺑﻴﺖ‬
‫اﳌﻘﺪس ﻓﺎﻣﺘﻸ اﳌﺴﺠﺪ وﺗﻌﺪوا ﻋﻠﻰ اﻟﺸﺮف ﻓﻘﺎل إن اﷲ أﻣﺮﱐ ﲞﻤﺲ ﻛﻠﻤﺎت أن أﻋﻤﻞ‬
‫ﻦ وآﻣﺮﻛﻢ أن ﺗﻌﻤﻠﻮا ﻬﺑﻦ أوﳍﻦ أن ﺗﻌﺒﺪوا اﷲ وﻻ ﺗﺸﺮﻛﻮا ﺑﻪ ﺷﻴﺌﺎ وإن ﻣﺜﻞ ﻣﻦ أﺷﺮك‬
‫ﺑﺎﷲ ﻛﻤﺜﻞ رﺟﻞ اﺷﱰى ﻋﺒﺪا ﻣﻦ ﺧﺎﻟﺺ ﻣﺎﻟﻪ ﺑﺬﻫﺐ أو ورق ﻓﻘﺎل ﻫﺬﻩ داري وﻫﺬا‬
57
Sūrah Al Kahf (18), āyāt 19-20.
58
Sūrah Yūsuf (12), ayāh 67.
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‫ﻋﻤﻠﻲ ﻓﺎﻋﻤﻞ وأد إﱄ ﻓﻜﺎن ﻳﻌﻤﻞ وﻳﺆدي إﱃ ﻏﲑ ﺳﻴﺪﻩ ﻓﺄﻳﻜﻢ ﻳﺮﺿﻰ أن ﻳﻜﻮن ﻋﺒﺪﻩ‬
‫ﻛﺬﻟﻚ وإن اﷲ أﻣﺮﻛﻢ ﺑﺎﻟﺼﻼة ﻓﺈذا ﺻﻠﻴﺘﻢ ﻓﻼ ﺗﻠﺘﻔﺘﻮا ﻓﺈن اﷲ ﻳﻨﺼﺐ وﺟﻬﻪ ﻟﻮﺟﻪ‬
‫ﻋﺒﺪﻩ ﰲ ﺻﻼﺗﻪ ﻣﺎ ﱂ ﻳﻠﺘﻔﺖ وآﻣﺮﻛﻢ ﺑﺎﻟﺼﻴﺎم ﻓﺈن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ رﺟﻞ ﰲ ﻋﺼﺎﺑﺔ ﻣﻌﻪ‬
‫ﺻﺮة ﻓﻴﻬﺎ ﻣﺴﻚ ﻓﻜﻠﻬﻢ ﻳﻌﺠﺐ أو ﻳﻌﺠﺒﻪ رﳛﻬﺎ وإن رﻳﺢ اﻟﺼﺎﺋﻢ أﻃﻴﺐ ﻋﻨﺪ اﷲ ﻣﻦ‬
‫رﻳﺢ اﳌﺴﻚ وآﻣﺮﻛﻢ ﺑﺎﻟﺼﺪﻗﺔ ﻓﺈن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ رﺟﻞ أﺳﺮﻩ اﻟﻌﺪو ﻓﺄوﺛﻘﻮا ﻳﺪﻩ إﱃ‬
‫ﻋﻨﻘﻪ وﻗﺪﻣﻮﻩ ﻟﻴﻀﺮﺑﻮا ﻋﻨﻘﻪ ﻓﻘﺎل أﻧﺎ أﻓﺪﻳﻪ ﻣﻨﻜﻢ ﺑﺎﻟﻘﻠﻴﻞ واﻟﻜﺜﲑ ﻓﻔﺪى ﻧﻔﺴﻪ ﻣﻨﻬﻢ‬
‫وآﻣﺮﻛﻢ أن ﺗﺬﻛﺮوا اﷲ ﻓﺈن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ رﺟﻞ ﺧﺮج اﻟﻌﺪو ﰲ أﺛﺮﻩ ﺳﺮاﻋﺎ ﺣﱴ إذا أﺗﻰ‬
‫ﻋﻠﻰ ﺣﺼﻦ ﺣﺼﲔ ﻓﺄﺣﺮز ﻧﻔﺴﻪ ﻣﻨﻬﻢ ﻛﺬﻟﻚ اﻟﻌﺒﺪ ﻻ ﳛﺮز ﻧﻔﺴﻪ ﻣﻦ اﻟﺸﻴﻄﺎن إﻻ‬
‫ﺑﺬﻛﺮ اﷲ ﻗﺎل اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﻧﺎ آﻣﺮﻛﻢ ﲞﻤﺲ اﷲ أﻣﺮﱐ ﻬﺑﻦ اﻟﺴﻤﻊ‬
‫واﻟﻄﺎﻋﺔ واﳉﻬﺎد واﳍﺠﺮة واﳉﻤﺎﻋﺔ ﻓﺈﻧﻪ ﻣﻦ ﻓﺎرق اﳉﻤﺎﻋﺔ ﻗﻴﺪ ﺷﱪ ﻓﻘﺪ‬
‫ﺧﻠﻊ رﺑﻘﺔ اﻹﺳﻼم ﻣﻦ ﻋﻨﻘﻪ إﻻ أن ﻳﺮﺟﻊ وﻣﻦ ادﻋﻰ دﻋﻮى اﳉﺎﻫﻠﻴﺔ ﻓﺈﻧﻪ ﻣﻦ‬
‫ﺟﺜﺎ ﺟﻬﻨﻢ ﻓﻘﺎل رﺟﻞ ﻳﺎ رﺳﻮل اﷲ وإن ﺻﻠﻰ وﺻﺎم ﻗﺎل وإن ﺻﻠﻰ وﺻﺎم ﻓﺎدﻋﻮا‬
‫ﺑﺪﻋﻮى اﷲ اﻟﺬي ﲰﺎﻛﻢ اﳌﺴﻠﻤﲔ اﳌﺆﻣﻨﲔ ﻋﺒﺎد اﷲ ﻗﺎل أﺑﻮ ﻋﻴﺴﻰ ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﺻﺤﻴﺢ ﻏﺮﻳﺐ ﻗﺎل ﳏﻤﺪ ﺑﻦ إﲰﻌﻴﻞ اﳊﺎرث اﻷﺷﻌﺮي ﻟﻪ ﺻﺤﺒﺔ وﻟﻪ ﻏﲑ ﻫﺬا اﳊﺪﻳﺚ‪:‬‬
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺎر ﺣﺪﺛﻨﺎ أﺑﻮ داود اﻟﻄﻴﺎﻟﺴﻲ ﺣﺪﺛﻨﺎ أﺑﺎن ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﳛﲕ ﺑﻦ أﰊ‬
‫ﻛﺜﲑ ﻋﻦ زﻳﺪ ﺑﻦ ﺳﻼم ﻋﻦ أﰊ ﺳﻼم ﻋﻦ اﳊﺎرث اﻷﺷﻌﺮي ﻋﻦ اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ‬
‫وﺳﻠﻢ ﳓﻮﻩ ﲟﻌﻨﺎﻩ ﻗﺎل أﺑﻮ ﻋﻴﺴﻰ ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ وأﺑﻮ ﺳﻼم‬
‫اﳊﺒﺸﻲ اﲰﻪ ﳑﻄﻮر وﻗﺪ رواﻩ ﻋﻠﻲ ﺑﻦ اﳌﺒﺎرك ﻋﻨﻴﺤﲕ ﺑﻦ أﰊ ﻛﺜﲑ )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب‬
‫ﻣﺴﻨﺪ اﻟﺸﺎﻣﲔ ‪ ١٦٥٤٢‬وﰲ ﺳﻨﻦ اﻟﱰﻣﺬي ﻛﺘﺎب اﻷﻣﺜﺎل ‪(٢٧٩٠‬‬
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Muḥammad bin Ismaʿīl told us that Mūsā bin Ismaʿīl told us that Abān bin
Yazīd told us that Yaḥyā bin Abī Kathīr from Zaid bin Salām from Abā
Salām told him from Al Ḥārith Al ʾAshʿarī told him that the Prophet 
said: “Allāh commanded Yaḥyā ibn Zakarīya with five things that he may
abide by them and command the Banī Isrāʾīl to abide by them. But he was
delayed in conveying them. ʿĪsā said to him, “Allah commanded you with
five commands that you may abide by them and command the Banī Isrāʾīl
to abide by them. So, either you give them the command, or I will do that.”
So Yaḥyā said, “If you take precedence over me in conveying them, I fear
that I will be swallowed up (in earth) or punished.” So, he assembled the
people in Bayt al-Maqdis and it was filled up, and people sat down on
elevated places. He said to them, “Allah has commanded me with five
commands that I should abide by them and command you to abide by them.
(1) The first of them is that you worship Allāh and associate not anything
with Him. And the example of one who associates with Allāh is like a man
who bought a slave with his pure earnings of gold or silver and said to
him, ‘This is my house and this is my business. So take up this occupation
and pay me what you earn) He works but pays another than his master. So,
which of you will be pleased to have a slave like that? (2) And Allāh
commands you to offer ṣalāh. When you offer ṣalāh, do not turn elsewhere,
for, Allāh has His face towards His slave who offers ṣalāh as long as he
does not turn elsewhere. (3) And I command you to keep fast. Its similitude
is of a man who is with a party. He has a bagful of musk. All of them are
pleased with it or he is pleased with its odour. And the odour of one who is
fasting is more pleasant to Allāh than the odour of musk. (4) And I
command you to give ṣadaqah. Its similtude is like that of a man who is
imprisoned by his enemy. They tie his hand to his neck and take him to be
executed. He offers, ‘I pay ransom to you the little or much, and he
ransoms himself from them, (5) And, I command you that you remember
Allāh. The similitude for that is like a man whose enemy may pursue him in
haste while he comes to a strong fort and protects himself from them. So is
the man whom nothing protects from the devil but dhikr (remembrance) of
Allāh.” The Prophet () said. “And I command you with five commands
with which Allāh has commanded me. They are: to hear, to obey, to wage
jihād, to make hijrah (migration) and to attach to the main body of Muslim
s, for, he who separates from the main body even by a span takes out the
rope of Islām from his neck unless he returns to it. And, he who invites
people to the evils of jāhilīyah is fuel of Hell.” Someone asked, “O
Messenger of Allāh (), even if he offered ṣalāh and kept fast”? He said,
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“Even if he offered ṣalāh and fasted. So invite to Allāh who named you
Muslim’s, believers and slaves of Allāh.”
Abū ʿIsā said that this is a ḥasan ṣaḥīḥ ḥadīth gharīb and Muḥammad bin
Ismaʿīl Al Ḥārith Al ʾAshʿarī said this ḥadīth is unaccompanied:
Muḥammad bin Bashār said Abū Dāwūd Aṭ-Ṭayālisī said that ʾAbān bin
Yazīd said from Yaḥyā bin Abī Kathīr from Zaid bin Salām from Abī Salām
from Al Ḥārith Al ʾAshʿarī from the Prophet  said similar to Abū ʿIsā that
this is ḥasan ṣaḥīḥ ḥadīth gharīb and Abū Salām Al Ḥabashī known as
Mamṭūr and it was narrated by ʿAlī bin Al Mubārak from Yaḥyā bin Abī
Kathīr. 59
‫ اﺳﺘﻌﻴﻨﻮا ﻋﻠﻰ ﻗﻀﺎء ﺣﻮاﺋﺠﻜﻢ ﺑﺎﻟﻜﺘﻤﺎن‬:‫ ﺣﺪﻳﺚ اﻟﺮﺳﻮل ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬- ٢
Ḥadīth (saying) of the Messenger : “Seek help in meeting your needs by
keeping quiet”. 6059F
III. ELEMENTS AND CRITERIA OF TANẒĪM SIRRĪ

1. Organizational structure:
- It is confidential and simple (easy to be undertaken).
2. Personnel:
- Disciplined and able to safeguard work that is confidential.
3. Relation/means:
- In accordance with the necessities of the program.
- Flexible.
- Always evolving, growing and changing.
- Fulfilling the demands of confidentiality.
4. System of working, program, and implementation:
- In accordance with the boundaries of management knowledge that
are verifiable within the Sharīʿah.
5. Mission:
59
Musnad Aḥmad, Kitāb Musnad Ash-Shāmīn 16542 and in Sunan At-Tirmidhī, Kitāb Al ʾAmtāl 2790 (At-
Tirmidhī 2790 shown).
60
Narrated by Aṭ-Ṭabarānī.
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- Clear and confidential.

6. Cover:
- Secure, open and legitimate.
IV. FUNCTION OF TANẒĪM SIRRĪ

To secure the tanẓīm and its elements.
V. METHOD OF TANẒĪM SIRRĪ’S IMPLEMENTATION

1. Tamḥīṣ (testing) personnel.
2. Tanẓīm to be implemented confidentially.
3. Covering.
4. Periodic taujīḥat (directing/orienting) and tawāṣī
(counseling/admonition) for the members and leaders about the
implementation of tanẓīm sirrī.
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THE DEVELOPMENT OF AL IMĀN (FAITH)

I. TAʿRĪFUL IMĀN (Definition of Imān)
1. TAʿRĪF LUGHAWĪ (Linguistic definition)
Imān is from the words:
‫ إﳝﺎﻧﺎ ( ﻣﻌﻨﺎﻩ ﻣﻌﻨﺎﻩ رﺛﻦ و ﺻﺪق‬- ‫ ﻳﺆﻣﻦ‬- ‫) ااﻧﺔ‬

Meaning: believe in and confirm.
2. TAʿRĪF SHARʿĪ (Legal definition)
‫ اﻟﻘﻮل ﺑﺎﻟﻠﺴﺎن واﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ واﻟﻌﻤﻞ ﺑﺎﳉﻮارح‬:‫اﻹﳝﺎن ﻫﻮ‬

Meaning: Imān is: To verify with the heart, say with the tongue, and
perform with the parts of the body 61 60F
61
Substantiate with the heart:
 …                 
The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have
surrendered (in Islām),’ for faith has not yet entered your hearts…( Sūrah Al Ḥujurāt (14),
ayāh 14)
               
 …           
You (O Muḥammad) will not find any people who believe in Allāh and the Last Day, making
friendship with those who oppose Allāh and His Messenger (Muḥammad), even though they
were their fathers, or their sons, or their brothers, or their kindred (people). For such He has
written faith in their hearts,..( Sūrah Al Mujādilah (58), ayāh 22)
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               
 …  
O Messenger (Muḥammad )! Let not those who hurry to fall into disbelief grieve you, of
such who say: "We believe" with their mouths but their hearts have no faith…(61 Sūrah Al
māʾidah (5), ayāh 41)
a. Declare with the tongue:
                
              
Say (O Muslims), “We believe in Allāh and that which has been sent down to us and that
which has been sent down to Ibrāhīm (Abraham), Ismāʿīl (Ishmael), Isḥāq (Isaac), Yaʿqūb
(Jacob), and to Al-Asbāṭ [the twelve sons of Yaʿqūb (Jacob)], and that which has been given
to Mūsā (Moses) and ʿĪsā (Jesus), and that which has been given to the Prophets from their
Lord. We make no distinction between any of them, and to Him we have submitted (in
Islām).” (Sūrah Al Baqarah (2), ayāh 136)
                  
        
And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way)
that is better, except with such of them as do wrong, and say (to them): “We believe in that
which has been revealed to us and revealed to you; Our Ilāh (God) and your Ilāh (God) is
one (i.e. Allāh), and to Him we have submitted (as Muslims).” (Sūrah Al ʿAnkabūt (29), ayāh
46)
b. Practice with the body parts:
Aḥādīth of the Prophet :
‫اﻹﳝﺎن ﺑﻀﻊ وﺳﺒﻌﻮن أو ﺑﻀﻊ وﺳﺘﻮن ﺷﻌﺒﺔ ﻓﺄﻓﻀﻠﻬﺎ ﻗﻮل ﻻ إﻟﻪ إﻻ اﷲ وأدﻧﺎﻫﺎ إﻣﺎﻃﺔ‬
‫اﻷذى ﻋﻦ اﻟﻄﺮﻳﻖ واﳊﻴﺎء ﺷﻌﺒﺔ ﻣﻦ اﻹﳝﺎن‬
“Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there
is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty
is the branch of faith.” (Narrated by Abū Hurairah in Ṣaḥīḥ Muslim)
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3. TAʿRĪF FOR THE DEVELOPMENT OF IMĀN

What we mean by development of Imān is: All systematic endeavors to
improve the imān of the jamāʿah’s personnel so as to bear/maintain
Iqāmatid-Deen.
II. MASHRŪʿĪYAH (LEGITIMACY) OF THE DEVELOPMENT OF

IMĀN
a. Allāh decrees:
:‫ﻗﺎل اﷲ ﻋﺎﱃ‬
           -١
            
     
O you who believe! Believe in Allāh, and His Messenger (Muḥammad ),
and the Book (the Qurʿān) which He has sent down to His Messenger, and
the Scripture which He sent down to those before (him), and whosoever
disbelieves in Allāh, His angels, His Books, His Messengers, and the Last
Day, then indeed he has strayed far away. 62 61F
‫ﻣﻦ رأى ﻣﻨﻜﻢ ﻣﻨﻜﺮا ﻓﻠﻴﻐﲑﻩ ﺑﻴﺪﻩ ﻓﺈن ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ﻓﺈن ﱂ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ وذﻟﻚ‬
‫أﺿﻌﻒ اﻹﳝﺎن‬
“He who amongst you sees something abominable should modify it with the help of his hand;
and if he has not strength enough to do it, then he should do it with his tongue, and if he has
not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the
least of faith.” (Narrated by Ṭāriq bin Shihāb…remarked Abū Saʿīd…in Ṣaḥīḥ Muslim)
62
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             -٢
           
  
O mankind! Verily, there has come to you a convincing proof (Prophet

Muḥammad ) from your Lord, and We sent down to you a manifest light
(this Qurʾān).
So, as for those who believed in Allāh and held fast to Him, He will admit
them to His Mercy and Grace (i.e. Paradise), and guide them to Himself by
a Straight Path. 63 62F
              -٣
              
         
         
         
           
          
And ordain for us good in this world, and in the Hereafter. Certainly We
have turned unto you.” He said: (As to) My punishment I afflict therewith
whom I will and My Mercy embraces aAll things. That (Mercy) I shall
ordain for those who are the Muttaqīūn, and give zakāt; and those who
believe in Our āyāt (proofs, evidences, verses, lessons, signs and
revelations, etc.);
63
Sūrah An-Nisāʾ (4), āyāt 174-175.
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Those who follow the Messenger, the Prophet who can neither read nor
write (i.e.Muhammad  ) whom they find written with them in the Taurât
(Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16) , - he
commands them for Al-Maʿrūf; and forbids them from Al-Munkar; he
allows them as lawful Aṭ-Ṭaiyibāt [(i.e. All good and lawful) as regards
things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful
Al-Khabʾith (i.e. All evil and unlawful as regards things, deeds, beliefs,
persons, foods, etc.), he releases them from their heavy burdens (of Allāh’s
Covenant), and from the fetters (bindings) that were upon them. So those
who believe in him (Muḥammad ), honour him, help him, and follow the
light (the Qurʾān) which has been sent down with him, it is they who will
be successful. 64
             -٤
             
   
The Messenger (Muḥammad ) believes in what has been sent down to

him from his Lord, and (so do) the believers. Each one believes in Allāh,
His angels, His Books, and His Messengers. They say, “We make no
distinction between one another of His Messengers” - and they say, “We
hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is
the return (of all).” 65 64F
             –٥
        
“Our Lord! Verily, we have heard the call of one (Muḥammad ) calling
to faith: ‘Believe in your Lord,’ and we have believed. Our Lord! Forgive
us our sins and remit from us our evil deeds, and make us die in the state of
righteousness along with Al-Abrār (those who are obedient to Allāh and
follow strictly His orders). 66 65F
64
Sūrah Al Aʿrāf (7), āyāt 156-157.
65
66
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‫‪          ‬‬ ‫‪-٦‬‬
‫‪           ‬‬
‫‪O you who believe! Ward off from yourselves and your families a Fire‬‬
‫‪(Hell) whose fuel is men and stones, over which are (appointed) angels‬‬
‫‪stern (and) severe, who disobey not, (from executing) the commands they‬‬
‫‪receive from Allāh, but do that which they are commanded. 67‬‬ ‫‪6F‬‬
‫‪b.‬‬ ‫‪Aḥādīth of the Prophet :‬‬
‫ﺲ‪َ ،‬ﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬

‫ﻴﻊ‪َ ،‬ﻋ ْﻦ َﻛ ْﻬ َﻤ ٍ‬ ‫ِ‬
‫ب َﺣ ﱠﺪﺛـَﻨَﺎ َوﻛ ٌ‬ ‫‪ -١‬ﺣ ﱠﺪﺛَِﲏ أَﺑﻮ َﺧْﻴﺜَﻤﺔَ‪ُ ،‬زَﻫْﻴـﺮ ﺑْﻦ ﺣﺮ ٍ‬
‫ُ ُ َْ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ي‪َ - ،‬وَﻫ َﺬا َﺣ ِﺪﻳﺜُﻪُ ‪-‬‬ ‫ﺑـَُﺮﻳْ َﺪةَ‪َ ،‬ﻋ ْﻦ َْﳛ َﲕ ﺑْ ِﻦ ﻳـَ ْﻌ َﻤَﺮ‪ ،‬ح َو َﺣ ﱠﺪﺛـَﻨَﺎ ُﻋﺒَـْﻴ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ ُﻣ َﻌ ٍﺎذ اﻟْ َﻌﻨْ َِﱪ ﱡ‬
‫ﺎل‬
‫ﺎل َﻛﺎ َن أَﱠو َل َﻣ ْﻦ ﻗَ َ‬ ‫ﺲ‪َ ،‬ﻋ ِﻦ اﺑْ ِﻦ ﺑـَُﺮﻳْ َﺪ َة‪َ ،‬ﻋ ْﻦ َْﳛ َﲕ ﺑْ ِﻦ ﻳـَ ْﻌ َﻤَﺮ‪ ،‬ﻗَ َ‬ ‫َﺣ ﱠﺪﺛـَﻨَﺎ أَِﰊ‪َ ،‬ﺣ ﱠﺪﺛـَﻨَﺎ َﻛ ْﻬ َﻤ ٌ‬
‫ي َﺣﺎ ﱠﺟ ْ ِ‬
‫ﲔ أ َْو‬ ‫ﺖ أَﻧَﺎ َو ُﲪَْﻴ ُﺪ ﺑْ ُﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ْ‬
‫اﳊِ ْﻤ َِﲑ ﱡ‬ ‫ﲏ ﻓَﺎﻧْﻄَﻠَ ْﻘ ُ‬ ‫ﺼَﺮةِ َﻣ ْﻌﺒَ ٌﺪ ْ‬
‫اﳉُ َﻬ ِ ﱡ‬ ‫ِﰲ اﻟْ َﻘ َﺪ ِر ﺑِﺎﻟْﺒَ ْ‬
‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَ َﺴﺄَﻟْﻨَﺎﻩُ َﻋ ﱠﻤﺎ‬ ‫ﺎب رﺳ ِ‬ ‫ﻣ ْﻌﺘَ ِﻤﺮﻳْ ِﻦ ﻓَـ ُﻘ ْﻠﻨَﺎ ﻟَﻮ ﻟَ ِﻘﻴﻨَﺎ أَﺣ ًﺪا ِﻣﻦ أ ْ ِ‬
‫َﺻ َﺤ َ ُ‬ ‫َ ْ‬ ‫ْ‬ ‫ُ َ‬
‫ِ‬ ‫اﳋﻄﱠ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺎب َداﺧﻼً اﻟْ َﻤ ْﺴﺠ َﺪ ﻓَﺎ ْﻛﺘَـﻨَـ ْﻔﺘُﻪُ‬ ‫ﱢﻖ ﻟَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠﻪ ﺑْ ُﻦ ُﻋ َﻤَﺮ ﺑْ ِﻦ َْ‬‫ﻮل َﻫ ُﺆﻻَء ِﰲ اﻟْ َﻘ َﺪ ِر ﻓَـ ُﻮﻓ َ‬
‫ﻳـَ ُﻘ ُ‬
‫ﺎﺣِﱯ َﺳﻴَ ِﻜ ُﻞ اﻟْ َﻜﻼَ َم إِ َﱠ‬

‫ﱃ‬ ‫ﺎﺣِﱯ أَﺣ ُﺪﻧَﺎ ﻋﻦ َﳝِﻴﻨِ ِﻪ واﻵﺧﺮ ﻋﻦ ِﴰﺎﻟِِﻪ ﻓَﻈَﻨَـْﻨﺖ أَ ﱠن ﺻ ِ‬ ‫أَﻧَﺎ وﺻ ِ‬
‫َ‬ ‫ُ‬ ‫َ َُ َ ْ َ‬ ‫َ َْ‬ ‫ََ‬
‫ﺎس ﻳـَ ْﻘَﺮءُو َن اﻟْ ُﻘ ْﺮآ َن َوﻳـَﺘَـ َﻘﻔُﱠﺮو َن اﻟْﻌِْﻠ َﻢ ‪َ -‬وذَ َﻛَﺮ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺖ أَﺑَﺎ َﻋْﺒﺪ اﻟﱠﺮ ْﲪَ ِﻦ إﻧﱠﻪُ ﻗَ ْﺪ ﻇَ َﻬَﺮ ﻗﺒَـﻠَﻨَﺎ ﻧَ ٌ‬ ‫ﻓَـ ُﻘ ْﻠ ُ‬
‫ِ‬ ‫ِِ‬
‫ﻚ‬ ‫ﻴﺖ أُوﻟَﺌِ َ‬‫ﺎل ﻓَِﺈ َذا ﻟَﻘ َ‬ ‫ﻒ ‪ .‬ﻗَ َ‬ ‫ِﻣ ْﻦ َﺷﺄْ� ْﻢ ‪َ -‬وأَﻧـ ُﱠﻬ ْﻢ ﻳـَْﺰ ُﻋ ُﻤﻮ َن أَ ْن ﻻَ ﻗَ َﺪ َر َوأَ ﱠن اﻷ َْﻣَﺮ أُﻧُ ٌ‬
‫ﻒ ﺑِِﻪ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ ُﻋ َﻤَﺮ ﻟَ ْﻮ أَ ﱠن‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬
‫َﺧِ ْﱪُﻫ ْﻢ أ ﱢَﱐ ﺑَِﺮيءٌ ﻣْﻨـ ُﻬ ْﻢ َوأَﻧـ ُﱠﻬ ْﻢ ﺑـَُﺮآءُ ﻣ ﱢﲏ َواﻟﱠﺬي َْﳛﻠ ُ‬ ‫ﻓَﺄ ْ‬
‫ﺎل َﺣ ﱠﺪﺛَِﲏ أَِﰊ‬ ‫ُﺣ ٍﺪ ذَ َﻫﺒًﺎ ﻓَﺄَﻧْـ َﻔ َﻘﻪُ َﻣﺎ ﻗَﺒِ َﻞ اﻟﻠﱠﻪُ ِﻣﻨْﻪُ َﺣ ﱠﱴ ﻳـُ ْﺆِﻣ َﻦ ﺑِﺎﻟْ َﻘ َﺪ ِر ﰒُﱠ ﻗَ َ‬ ‫ﻷ ِِ ِ‬
‫َﺣﺪﻫ ْﻢ ﻣﺜْ َﻞ أ ُ‬‫َ‬
‫ات ﻳـَ ْﻮٍم إِ ْذ ﻃَﻠَ َﻊ‬ ‫ِ ِ‬ ‫ِ‬
‫ﺎل ﺑـَْﻴـﻨَ َﻤﺎ َْﳓ ُﻦ ﻋﻨْ َﺪ َر ُﺳﻮل اﻟﻠﱠﻪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ذَ َ‬ ‫اﳋَﻄﱠ ِ‬
‫ﺎب ﻗَ َ‬ ‫ُﻋ َﻤُﺮ ﺑْ ُﻦ ْ‬
‫‪67‬‬
‫‪Sūrah At-Taḥrīm (66), ayāh 6.‬‬
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‫ِ‬ ‫ِ‬ ‫ﺎض اﻟﺜـﱢﻴ ِ ِ‬ ‫ِ‬

‫ﱠﻌ ِﺮ ﻻَ ﻳـَُﺮى َﻋﻠَْﻴﻪ أَﺛـَُﺮ اﻟ ﱠﺴ َﻔ ِﺮ َوﻻَ ﻳـَ ْﻌ ِﺮﻓُﻪُ‬ ‫ﻳﺪ َﺳ َﻮاد اﻟﺸ َ‬‫ﺎب َﺷﺪ ُ‬ ‫ﻳﺪ ﺑـَﻴَ ِ َ‬ ‫َﻋﻠَْﻴـﻨَﺎ َر ُﺟ ٌﻞ َﺷﺪ ُ‬
‫ﺿ َﻊ َﻛﻔْﱠﻴ ِﻪ‬ ‫ِ‬ ‫ِ‬
‫َﺳﻨَ َﺪ ُرْﻛﺒَﺘَـْﻴﻪ إِ َﱃ ُرْﻛﺒَﺘَـْﻴﻪ َوَو َ‬ ‫ﱠﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓَﺄ ْ‬ ‫ﺲ إِ َﱃ اﻟﻨِ ﱢ‬‫َﺣ ٌﺪ َﺣ ﱠﱴ َﺟﻠَ َ‬ ‫ﻣﻨﱠﺎ أ َ‬
‫ِ‬
‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ﺎل َر ُﺳ ُ‬ ‫َﺧِ ْﱪِﱐ َﻋ ِﻦ ا ِﻹ ْﺳﻼَِم ‪ .‬ﻓَـ َﻘ َ‬ ‫َﻋﻠَﻰ ﻓَ ِﺨ َﺬﻳِْﻪ َوﻗَ َ‬
‫ﺎل ﻳَﺎ ُﳏَ ﱠﻤ ُﺪ أ ْ‬
‫ﺼﻼَةَ َوﺗُـ ْﺆِﰐَ اﻟﱠﺰَﻛﺎةَ‬ ‫ﻴﻢ اﻟ ﱠ‬ ‫" ا ِﻹﺳﻼَم أَ ْن ﺗَ ْﺸﻬﺪ أَ ْن ﻻَ إِﻟَﻪ إِﻻﱠ اﻟﻠﱠﻪ وأَ ﱠن ُﳏ ﱠﻤﺪا رﺳ ُ ﱠ ِ ِ‬
‫ﻮل اﻟﻠﻪ َوﺗُﻘ َ‬ ‫ُ َ َ ً َُ‬ ‫َ‬ ‫ََ‬ ‫ْ ُ‬
‫ﺎل ﺻﺪﻗْﺖ ‪ .‬ﻗَ َ ِ‬ ‫ِ‬ ‫ﻀﺎ َن وَﲢ ﱠﺞ اﻟْﺒـﻴ ِ‬
‫ﺎل ﻓَـ َﻌﺠْﺒـﻨَﺎ ﻟَﻪُ‬ ‫ﺖ إِﻟَْﻴﻪ َﺳﺒِﻴﻼً ‪ .‬ﻗَ َ َ َ َ‬ ‫ﺖ إِن ْ‬
‫اﺳﺘَﻄَ ْﻌ َ‬ ‫ﻮم َرَﻣ َ َ ُ َ ْ َ‬ ‫ﺼَ‬ ‫َوﺗَ ُ‬
‫ﺎل " أَ ْن ﺗُـ ْﺆِﻣ َﻦ ﺑِﺎﻟﻠﱠ ِﻪ َوَﻣﻼَﺋِ َﻜﺘِ ِﻪ َوُﻛﺘُﺒِ ِﻪ َوُر ُﺳﻠِ ِﻪ‬
‫ﺎن ‪ .‬ﻗَ َ‬ ‫ﺎل ﻓَﺄَﺧِﱪِﱐ ﻋ ِﻦ ا ِﻹﳝَ ِ‬
‫ﺼ ﱢﺪﻗُﻪُ ‪ .‬ﻗَ َ ْ ْ َ‬ ‫ﻳَ ْﺴﺄَﻟُﻪُ َوﻳُ َ‬
‫ﺎل ﻓَﺄَﺧِﱪِﱐ ﻋ ِﻦ ا ِﻹﺣﺴ ِ‬
‫ﺎن ‪.‬‬ ‫واﻟْﻴـﻮِم ِ‬
‫اﻵﺧ ِﺮ َوﺗـُ ْﺆِﻣ َﻦ ﺑِﺎﻟْ َﻘ َﺪ ِر َﺧ ِْﲑﻩِ َو َﺷﱢﺮﻩِ " ‪ .‬ﻗَ َ‬
‫َْ‬ ‫ﺖ ‪ .‬ﻗَ َ ْ ْ َ‬ ‫ﺻ َﺪﻗْ َ‬
‫ﺎل َ‬ ‫َ َْ‬
‫ﺎﻋ ِﺔ‬
‫َﺧِ ْﱪِﱐ َﻋ ِﻦ اﻟ ﱠﺴ َ‬ ‫ﱠﻚ ﺗَـَﺮاﻩُ ﻓَﺈِ ْن َﱂْ ﺗَ ُﻜ ْﻦ ﺗَـَﺮاﻩُ ﻓَﺈِﻧﱠﻪُ ﻳـََﺮ َاك " ‪ .‬ﻗَ َ‬
‫ﺎل ﻓَﺄ ْ‬ ‫ﺎل " أَ ْن ﺗَـ ْﻌﺒُ َﺪ اﻟﻠﱠﻪَ َﻛﺄَﻧ َ‬
‫ﻗَ َ‬
‫ﺎل " أَ ْن‬ ‫ﻮل َﻋْﻨـ َﻬﺎ ﺑِﺄ َْﻋﻠَ َﻢ ِﻣ َﻦ اﻟ ﱠﺴﺎﺋِ ِﻞ " ‪َ .‬ﺎلَ ﻓَﺄَﺧْﱪِْﱐِ ﻋَﻦْ أَﻣَﺎرَﻬ ِﺗَﺎ ‪ .‬ﻗَ َ‬ ‫ﺎل " َﻣﺎ اﻟْ َﻤ ْﺴﺌُ ُ‬ ‫‪ .‬ﻗَ َ‬
‫ﺎل ﰒُﱠ‬ ‫ﺎن " ‪ .‬ﻗَ َ‬ ‫ﱠﺎء ﻳـﺘَﻄَﺎوﻟُﻮ َن ِﰲ اﻟْﺒـْﻨـﻴ ِ‬‫ِ‬ ‫ِ‬ ‫ﺗَﻠِ َﺪ اﻷ ََﻣﺔُ َرﺑـﱠﺘَـ َﻬﺎ َوأَ ْن ﺗَـَﺮى ْ‬
‫َُ‬ ‫اﳊَُﻔﺎ َة اﻟْﻌَُﺮا َة اﻟْ َﻌﺎﻟَﺔَ ر َﻋﺎءَ اﻟﺸ َ َ‬
‫ِ‬
‫ﺖ اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ أ َْﻋﻠَ ُﻢ ‪.‬‬ ‫ﺎل ِﱄ " ﻳَﺎ ُﻋ َﻤُﺮ أَﺗَ ْﺪ ِري َﻣ ِﻦ اﻟ ﱠﺴﺎﺋ ُﻞ " ‪ .‬ﻗُـ ْﻠ ُ‬ ‫ﻧْﻄَﻠَﻖَ ﻓـَﻠَﺒِﺜْﺖُ ﻣَﻠِﻴًّﺎ ﰒُﱠ ﻗَ َ‬
‫ﻳﻞ أَﺗَﺎ ُﻛ ْﻢ ﻳـُ َﻌﻠﱢ ُﻤ ُﻜ ْﻢ ِدﻳﻨَ ُﻜ ْﻢ‬‫ﻗَ َ ِ ِ ِ‬
‫ﺎل " ﻓَﺈﻧﱠﻪُ ﺟ ْﱪ ُ‬
‫َﲪَ ُﺪ ﺑْ ُﻦ َﻋْﺒ َﺪ َة ﻗَﺎﻟُﻮا َﺣ ﱠﺪﺛـَﻨَﺎ َﲪﱠ ُ‬
‫ﺎد‬ ‫ي َوأ ْ‬ ‫ي‪َ ،‬وأَﺑُﻮ َﻛ ِﺎﻣ ٍﻞ ْ‬
‫اﳉَ ْﺤ َﺪ ِر ﱡ‬ ‫َﺣ ﱠﺪﺛَِﲏ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ُﻋﺒَـْﻴ ٍﺪ اﻟْﻐَُِﱪ ﱡ‬
‫ﺎل ﻟَ ﱠﻤﺎ ﺗَ َﻜﻠﱠ َﻢ‬‫ﺑْ ُﻦ َزﻳْ ٍﺪ‪َ ،‬ﻋ ْﻦ َﻣﻄَ ٍﺮ اﻟْ َﻮﱠر ِاق‪َ ،‬ﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ ﺑـَُﺮﻳْ َﺪةَ‪َ ،‬ﻋ ْﻦ َْﳛ َﲕ ﺑْ ِﻦ ﻳـَ ْﻌ َﻤَﺮ‪ ،‬ﻗَ َ‬
‫ﺖ أَﻧَﺎ َو ُﲪَْﻴ ُﺪ ﺑْ ُﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ‬‫ﺎل ﻓَ َﺤ َﺠ ْﺠ ُ‬‫ﻚ ‪ .‬ﻗَ َ‬ ‫ِ‬
‫َﻣ ْﻌﺒَ ٌﺪ ِﲟَﺎ ﺗَ َﻜﻠﱠ َﻢ ﺑِِﻪ ِﰲ َﺷﺄْ ِن اﻟْ َﻘ َﺪ ِر أَﻧْ َﻜ ْﺮﻧَﺎ ذَﻟ َ‬
‫ﺲ وإِﺳﻨ ِﺎدﻩِ ‪ .‬وﻓِ ِﻴﻪ ﺑـﻌﺾ ِزﻳﺎدةٍ‬ ‫ﻳﺚ ِﲟَﻌﲎ ﺣ ِﺪ ِ‬ ‫ي ِﺣ ﱠﺠﺔً ‪ .‬وﺳﺎﻗُﻮا ْ ِ‬ ‫اﳊِ ْﻤ َِﲑ ﱡ‬
‫َ َْ ُ َ َ‬ ‫ﻳﺚ َﻛ ْﻬ َﻤ ٍ َ ْ َ‬ ‫اﳊَﺪ َ ْ َ َ‬ ‫ََ‬ ‫ْ‬
‫ف‬ ‫وﻧـُ ْﻘﺼﺎ ُن أَﺣﺮ ٍ‬
‫َ َ ُْ‬
‫ﻴﺪ اﻟْ َﻘﻄﱠﺎ ُن‪ ،‬ﺣ ﱠﺪﺛـَﻨَﺎ ﻋﺜْﻤﺎ ُن ﺑﻦ ِﻏﻴ ٍ‬ ‫ﺎﰎ‪ ،‬ﺣ ﱠﺪﺛـَﻨﺎ َﳛﲕ ﺑﻦ ﺳﻌِ ٍ‬ ‫ِ‬
‫ﺎث‪،‬‬ ‫ُ َ ُْ َ‬ ‫َ‬ ‫َو َﺣ ﱠﺪﺛَِﲏ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﺣ ٍ َ َ ْ َ ْ ُ َ‬
‫َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ ﺑـَُﺮﻳْ َﺪةَ‪َ ،‬ﻋ ْﻦ َْﳛ َﲕ ﺑْ ِﻦ ﻳـَ ْﻌ َﻤَﺮ‪َ ،‬و ُﲪَْﻴ ِﺪ ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ‪ ،‬ﻗَﺎﻻَ ﻟَ ِﻘﻴﻨَﺎ َﻋْﺒ َﺪ‬
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‫ﻳﺚ َﻛﻨَ ْﺤ ِﻮ َﺣ ِﺪﻳﺜِ ِﻬ ْﻢ َﻋ ْﻦ ُﻋ َﻤَﺮ‬ ِْ ‫ﺺ‬

َ ‫اﳊَﺪ‬ ‫ ﻓَﺎﻗْـﺘَ ﱠ‬. ‫اﻟﻠﱠ ِﻪ ﺑْ َﻦ ُﻋ َﻤَﺮ ﻓَ َﺬ َﻛ ْﺮﻧَﺎ اﻟْ َﻘ َﺪ َر َوَﻣﺎ ﻳـَ ُﻘﻮﻟُﻮ َن ﻓِ ِﻴﻪ‬
ِ ‫ ﻋ ِﻦ اﻟﻨِﱠﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻓِ ِﻴﻪ َﺷﻰء ِﻣﻦ ِزﻳﺎدةٍ وﻗَ ْﺪ ﻧـَ َﻘ‬- ‫ رﺿﻰ اﷲ ﻋﻨﻪ‬-
ُ‫ﺺ ﻣْﻨﻪ‬ َ َ ََ ْ ٌْ َ ‫ﱢ‬ َ
‫َﺷْﻴﺌًﺎ‬
‫ َﻋ ْﻦ‬،‫ َﻋ ْﻦ أَﺑِ ِﻴﻪ‬،‫ َﺣ ﱠﺪﺛـَﻨَﺎ اﻟْ ُﻤ ْﻌﺘَ ِﻤُﺮ‬،‫ﺲ ﺑْ ُﻦ ُﳏَ ﱠﻤ ٍﺪ‬ ِِ

ُ ُ‫ َﺣ ﱠﺪﺛـَﻨَﺎ ﻳُﻮﻧ‬،‫ﺎج ﺑْ ُﻦ اﻟﺸﱠﺎﻋﺮ‬ ُ ‫َو َﺣ ﱠﺪﺛَِﲏ َﺣ ﱠﺠ‬
‫ﱠﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑِﻨَ ْﺤ ِﻮ َﺣ ِﺪﻳﺜِ ِﻬ ْﻢ‬ ‫ َﻋ ِﻦ اﻟﻨِ ﱢ‬،‫ َﻋ ْﻦ ُﻋ َﻤَﺮ‬،‫ َﻋ ِﻦ اﺑْ ِﻦ ُﻋ َﻤَﺮ‬،‫َْﳛ َﲕ ﺑْ ِﻦ ﻳـَ ْﻌ َﻤَﺮ‬
(٩ ‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﳝﺎن‬
Narrated Abū Khaithamah, Zuhair bin Ḥarb and Kīʿun, from Kahmas,
from ʿAbdillāh bin Buraidah, from Yaḥyā bin Yaʿmar, and narrated
ʿUbaidullāh bin Muʿādh Al ʿAnbarī, and this is his saying – narrated Abī,
narrated Kahmas, from Abī Buraidah, from Yaḥyā bin Yaʿmar that the first
man who discussed about Qadr (Divine Decree) in Baṣrah was Maʿbad Al-
Juhanī. I along with Ḥumaid bin.ʿAbdur-Raḥman Ḥimyari set out for
:
prilgrimage or forʿ'Umrah and said “Should it so happen that we come
into contact with one of the Companions of the Messenger of Allāh  we
shall ask him about what is talked about Taqdīr (Division Decree).
Accidentally we came across ʿAbdullāh ibn ʿUmar ibn Al-Khaṭṭāb, while
he was entering the mosque. My companion and I surrounded him. One of
us (stood) on his right and the other stood on his left. I expected that my
companion would authorize me to speak. I therefore said: “Abū ʿAbdur
Raḥmān! There have appeared some people in our land who recite the
Qur'an and pursue knowledge”. And then after talking about their affairs,
added: “They (such people) claim that there is no such thing as Aqdar
(Divine Decree) and events are not predestined”. He (ʿAbdullāh ibn
ʿUmar) said: “When you happen to meet such people tell them that I have
nothing to do with them and they have nothing to do with me. And verily
they are in no way responsible for my (belief).” ʿAbdullah ibn ʿUmar
swore by Him (the Lord) (and said): “If any one of them (who does not
believe in the Divine Decree) had with him gold equal to the bulk of (the
mountain) Uhud and then, it (in the way of Allāh), Allah would not accept
it unless he affirmed his faith in Divine Decree”. He further said: “My
father, ʿUmar ibn al-Khaṭṭāb, told me: “One day we were sitting in the
company of Allāh’s Messenger  when there appeared before us a man
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dressed in pure white clothes, his hair extraordinarily black. There were
no signs of travel on him. None amongst us recognized him. At last he sat
with the Messenger . He knelt before him placed his palms on his thighs
and said: Muḥammad, inform me about al-Islām. The Messenger of Allāh
 said: “Al-Islām implies that you testify that there is no god but Allāh and
that Muḥammad is the Messenger of Allāh, and you establish prayer, pay
Zakāt, observe the fast of Ramaḍān, and perform pilgrimage to the
(House) if you are solvent enough (to bear the expense of) the journey”.
He (the inquirer) said: “You have told the truth”. He (ʿUmar ibn al-
Khaṭṭāb) said: “It amazed us that he would put the question and then he
would himself verify the truth”. He (the inquirer) said: “Inform me about
Imān (faith)”. He (the Holy Prophet) replied: “That you affirm your faith
in Allāh, in His Angels, in His Books, in His Messengerss, in the Day of
Judgment, and you affirm your faith in the Divine Decree about good and
evil”. He (the inquirer) said: “You have told the truth”. He (the inquirer)
again said: “Inform me about al-Iḥsān (performance of good deeds)”. He
(the Holy Prophet) said: “That you worship Allāh as if you are seeing
Him, for though you don't see Him, He, verily, sees you”. He (the enquirer)
again said: “Inform me about the hour (of the Doom”). He (the Holy
Prophet) remarked: “One who is asked knows no more than the one who is
inquiring (about it)”. He (the inquirer) said: “Tell me some of its
indications:. He (the Holy Prophet) said: “That the slave-girl will give
birth to her mistress and master, that you will find barefooted, destitute
goat-herds vying with one another in the construction of magnificent
buildings”. He (the narrator, ʿUmar ibn al-Khaṭṭāb) said: “Then he (the
inquirer) went on his way but I stayed with him (the Holy Prophet) for a
long while. He then, said to me: ʿUmar, do you know who this inquirer
was? I replied: Allāh and His Messenger knows best. He (the Holy
Prophet) remarked: ‘He was Gabriel (the angel). He came to you in order
to instruct you in matters of the Deen.
It is narrated on the authority of Yaāyā bin Yaʿmur that when Maʿbad
discussed the problem pertaining to Divine Decree, we refuted that. He
:
(the narrator) said “I and Ḥumaid bin ʿAbdur-Raḥmān Ḥimyarī argued”.
And they carried on the conversation about the purport of the ḥadīth
related by Kahmas and its chain of transmission too. And there is some
variation of words.
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It is narrated on the authority of Yaḥyā bin Yaʿmur and Ḥumaid bin

:
ʿAbdur-Raḥmān that they said “We met ʿAbdullah bin ʿUmar and we
discussed about the Divine Decree, and what they talked about it and he
narrated the ḥadīth that has been transmitted by ʿUmar  from the
Messenger .”. There is a slight variation in that. 68 67F
‫ ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎن ﺑﻦ داود ﻳﻌﲏ اﻟﻄﻴﺎﻟﺴﻲ ﺣﺪﺛﻨﺎ ﺻﺪﻗﺔ ﺑﻦ ﻣﻮﺳﻰ اﻟﺴﻠﻤﻲ اﻟﺪﻗﻴﻘﻲ‬-٢
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ واﺳﻊ ﻋﻦ ﺷﺘﲑ ﺑﻦ �ﺎر ﻋﻦ أﰊ ﻫﺮﻳﺮة أن اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ﻗﺎل ﻗﺎل رﺑﻜﻢ ﻋﺰ وﺟﻞ ﻟﻮ أن ﻋﺒﺎدي أﻃﺎﻋﻮﱐ ﻷﺳﻘﻴﺘﻬﻢ اﳌﻄﺮ ﺑﺎﻟﻠﻴﻞ وأﻃﻠﻌﺖ ﻋﻠﻴﻬﻢ‬
‫اﻟﺸﻤﺲ ﺑﺎﻟﻨﻬﺎر وﳌﺎ أﲰﻌﺘﻬﻢ ﺻﻮت اﻟﺮﻋﺪ وﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إن‬
‫ﺣﺴﻦ اﻟﻈﻦ ﺑﺎﷲ ﻋﺰ وﺟﻞ ﻣﻦ ﺣﺴﻦ ﻋﺒﺎدة اﷲ وﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ﺟﺪدوا إﳝﺎﻧﻜﻢ ﻗﻴﻞ ﻳﺎ رﺳﻮل اﷲ وﻛﻴﻒ ﳒﺪد إﳝﺎﻧﻨﺎ ﻗﺎل أﻛﺜﺮوا ﻣﻦ ﻗﻮل ﻻ إﻟﻪ إﻻ اﷲ‬
(‫ اﻧﻔﺮد ﺑﻪ أﲪﺪ‬- ٨٣٥٣ ‫)ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﻟﻜﺜﺮﻳﻦ‬
Sulaimān bin Dāwūd narrates from Aṭ-Ṭayālisī who narrates from
Ṣadaqah bin Mūsā As-Salimī Ad-Daqīqī narrates from Muḥammad bin
Wāsiʿa from Shatīr bin Nihār from Abī Hurairah from the Prophet  who
said: “Your Lord says, had My servants obeyed Me, I would have given
them rain by night and the sun by day, and would not have made them hear
the sound of the Raʿd (thunder) and the Messenger of Allāh  says:
“Renew your faith.” “How can we renew our faith?” they asked. The
Prophet,  said, “Say always, ‘Lā ilāha illa Allāh’.” 69 68F
III. FUNCTION OF IMĀN DEVELOPMENT
- As a means to always bring about Imān that is strong and increasing.
68
Ṣaḥīḥ Muslim, Kitāb Al Īmān 9.
69
Musnad Aḥmad, Kitāb Musnad Al Kathirīn 8493. Only narrated by Aḥmad.
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IV. METHOD FOR IMĀN DEVELOPMENT
1. Confer true understanding of the principles of Imān.

2. Guiding the implementation of the demands of Imān.
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DEVELOPMENT OF AS-SAMʿU (HEARING)

I. TAʿRĪF
1. Understanding of As-Samʿu:
a. Linguistically:
- As-Samʿu means hearing.
b. Technically:
- What is meant by As-Samʿu is to hear, understand and accept the
aim or directions of the qiyādah in regards to achieving the
purposes of the jamāʿah.
-
2. Understanding the development of As-Samʿu:
All systematic means in order to show the capabilities of hearing and

understanding in their proper direction and the commands of the qiyādah so that
errors in understanding do not occur that would inhibit the achievement of the
jamāʿah’s purposes.
II. MASHRŪʿĪYAH
a. Allāh decrees:
            -١
        
O you who believe! Obey Allāh and His Messenger, and turn not away
from him while you are hearing.
And be not like those who say: “We have heard,” but they hear not. 70 69F
              -٢
      
70
Sūrah Al Anfāl (8), āyāt 20-21.
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‫‪The only saying of the faithful believers, when they are called to Allāh (his‬‬
‫‪words, the Qurʾān) and His Messenger (), to judge between them, is that‬‬
‫‪they say: “We hear and we obey.” and such are the prosperous ones (who‬‬
‫‪will live forever in Paradise). 71‬‬
‫‪           ‬‬ ‫‪-٣‬‬
‫‪   ‬‬
‫‪Those who listen to the word and follow the best thereof those are (the‬‬
‫‪ones) whom Allāh has guided and those are men of understanding. 72‬‬ ‫‪71F‬‬
‫‪ -١‬ﺣﺪﺛﻨﺎ ﻋﻔﺎن ﺣﺪﺛﻨﺎ أﺑﻮ ﺧﻠﻒ ﻣﺮﺳﻰ ﺑﻦ ﺧﻠﻒ ﻛﺎن ﻳﻌﺪ ﰲ اﻟﻴﺪﻻء ﺣﺪﺛﻨﺎ ﳛﲕ‬
‫إﺑﻦ ﻛﺜﲑ ﻋﻦ ﻋﻦ زﻳﺪ ﺑﻦ ﺳﻼم ﻋﻦ ﻣﺴﻄﻮر ﻋﻦ اﳊﺎرث اﻷﺷﻌﺮي أن ﻧﱯ اﷲ ‪ ‬ﻗﺎل إن‬
‫اﷲ أﻣﺮ ﳛﲕ ﺑﻦ زﻛﺮﻳﺎ ﻤﺲ ﻛﻠﻤﺎت أن ﻳﻌﻤﻞ ﻬﺑﺎ وﻳﺄﻣﺮ ﺑﲏ إﺳﺮاﺋﻴﻞ ن ﻳﻌﻤﻠﻮا ﻬﺑﺎ وإﻧﻪ‬
‫ﺎد أن ﻳﺒﻄﺊ ﻬﺑﺎ ﻓﻘﺎل ﻋﻴﺴﻰ إن اﷲ أﻣﺮك ﲞﻤﺲ ﻛﻠﻤﺎت ﻟﺘﻌﻤﻞ ﺑﺎ وﺗﺄﻣﺮ ﺑﲏ‬
‫إﺳﺮاﺋﻴﻞ أن‪ :‬ﻌﻤﻠﻮا ﻬﺑﺎ ﻓﺈﻣﺎ أن ﺗﺄﻣﺮﻫﻢ وإﻣﺎ أن آﻣﺮﻫﻢ ﻓﻘﺎل ﻴﯩﺄﺧﺸﻰ إن ﺳﺒﻘﺘﲏ ﻬﺑﺎ‬
‫أن ﳜﺴﻒ ﰊ أو أﻋﺬب ﻓﺠﻤﻊ اﻟﻨﺎس ﰲ ﺑﻴﺖ اﳌﻘﺪس ﻓﺎﻣﺘﻸ اﳌﺴﺠﺪ وﺗﻌﺪوا ﻋﻠﻰ‬
‫ﺸﺮف ﻓﻘﺎل إن اﷲ أﻣﺮﱐ ﲞﻤﺲ ﻛﻠﻤﺎت أن أﻋﻤﻞ ﻬﺑﻦ وآﻣﺮﻛﻢ أن ﺗﻌﻤﻠﻮا ﻬﺑﻦ أوﳍﻦ‬
‫أن ﺗﻌﺒﺪوا اﷲ وﻻ ﺗﺸﺮﻛﻮا ﺑﻪ ﺷﻴﺌﺎ وإن ﻣﺜﻞ ﻣﻦ أﺷﺮك ﺑﺎﷲ ﻛﻤﺜﻞ رﺟﻞ اﺷﱰى ﻋﺒﺪا ﻣﻦ‬
‫ﺧﺎﻟﺺ ﻣﺎﻟﻪ ﺑﺬﻫﺐ أو ورق ﻓﻘﺎل ﻫﺬﻩ داري وﻫﺬا ﻋﻤﻠﻲ ﻓﺎﻋﻤﻞ وأد إﱄ ﻓﻜﺎن ﻳﻌﻤﻞ‬
‫وﻳﺆدي إﱃ ﻏﲑ ﺳﻴﺪﻩ ﻓﺄﻳﻜﻢ ﻳﺮﺿﻰ أن ﻳﻜﻮن ﻋﺒﺪﻩ ﻛﺬﻟﻚ وإن اﷲ أﻣﺮﻛﻢ ﺑﺎﻟﺼﻼة ﻓﺈذا‬
‫‪71‬‬
‫‪Sūrah An-Nūr (24), ayāh 51.‬‬
‫‪72‬‬
‫‪Sūrah Az-Zumar (39), ayāh 18.‬‬
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‫ﺻﻠﻴﺘﻢ ﻓﻼ ﺗﻠﺘﻔﺘﻮا ﻓﺈن اﷲ ﻳﻨﺼﺐ وﺟﻬﻪ ﻟﻮﺟﻪ ﻋﺒﺪﻩ ﰲ ﺻﻼﺗﻪ ﻣﺎ ﱂ ﻳﻠﺘﻔﺖ وآﻣﺮﻛﻢ‬
‫ﺑﺎﻟﺼﻴﺎم ﻓﺈن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ رﺟﻞ ﰲ ﻋﺼﺎﺑﺔ ﻣﻌﻪ ﺻﺮة ﻓﻴﻬﺎ ﻣﺴﻚ ﻓﻜﻠﻬﻢ ﻳﻌﺠﺐ أو‬
‫ﻳﻌﺠﺒﻪ رﳛﻬﺎ وإن رﻳﺢ اﻟﺼﺎﺋﻢ أﻃﻴﺐ ﻋﻨﺪ اﷲ ﻣﻦ رﻳﺢ اﳌﺴﻚ وآﻣﺮﻛﻢ ﺑﺎﻟﺼﺪﻗﺔ ﻓﺈن ﻣﺜﻞ‬
‫ذﻟﻚ ﻛﻤﺜﻞ رﺟﻞ أﺳﺮﻩ اﻟﻌﺪو ﻓﺄوﺛﻘﻮا ﻳﺪﻩ إﱃ ﻋﻨﻘﻪ وﻗﺪﻣﻮﻩ ﻟﻴﻀﺮﺑﻮا ﻋﻨﻘﻪ ﻓﻘﺎل أﻧﺎ أﻓﺪﻳﻪ‬
‫ﻣﻨﻜﻢ ﺑﺎﻟﻘﻠﻴﻞ واﻟﻜﺜﲑ ﻓﻔﺪى ﻧﻔﺴﻪ ﻣﻨﻬﻢ وآﻣﺮﻛﻢ أن ﺗﺬﻛﺮوا اﷲ ﻓﺈن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ‬
‫رﺟﻞ ﺧﺮج اﻟﻌﺪو ﰲ أﺛﺮﻩ ﺳﺮاﻋﺎ ﺣﱴ إذا أﺗﻰ ﻋﻠﻰ ﺣﺼﻦ ﺣﺼﲔ ﻓﺄﺣﺮز ﻧﻔﺴﻪ ﻣﻨﻬﻢ‬
‫ﻛﺬﻟﻚ اﻟﻌﺒﺪ ﻻ ﳛﺮز ﻧﻔﺴﻪ ﻣﻦ اﻟﺸﻴﻄﺎن إﻻ ﺑﺬﻛﺮ اﷲ ﻗﺎل اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ‬
‫وﺳﻠﻢ أﻧﺎ آﻣﺮﻛﻢ ﲞﻤﺲ اﷲ أﻣﺮﱐ ﻬﺑﻦ اﻟﺴﻤﻊ واﻟﻄﺎﻋﺔ واﳉﻬﺎد واﳍﺠﺮة واﳉﻤﺎﻋﺔ ﻓﺈﻧﻪ‬
‫ﻣﻦ ﻓﺎرق اﳉﻤﺎﻋﺔ ﻗﻴﺪ ﺷﱪ ﻓﻘﺪ ﺧﻠﻊ رﺑﻘﺔ اﻹﺳﻼم ﻣﻦ ﻋﻨﻘﻪ إﻻ أن ﻳﺮﺟﻊ وﻣﻦ ادﻋﻰ‬
‫دﻋﻮى اﳉﺎﻫﻠﻴﺔ ﻓﺈﻧﻪ ﻣﻦ ﺟﺜﺎ ﺟﻬﻨﻢ ﻓﻘﺎل رﺟﻞ ﻳﺎ رﺳﻮل اﷲ وإن ﺻﻠﻰ وﺻﺎم ﻗﺎل وإن‬
‫ﺻﻠﻰ وﺻﺎم ﻓﺎدﻋﻮا ﺑﺪﻋﻮى اﷲ اﻟﺬي ﲰﺎﻛﻢ اﳌﺴﻠﻤﲔ اﳌﺆﻣﻨﲔ ﻋﺒﺎد اﷲ ﻗﺎل أﺑﻮ ﻋﻴﺴﻰ‬
‫ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ ﻗﺎل ﳏﻤﺪ ﺑﻦ إﲰﻌﻴﻞ اﳊﺎرث اﻷﺷﻌﺮي ﻟﻪ ﺻﺤﺒﺔ وﻟﻪ‬
‫ﻏﲑ ﻫﺬا اﳊﺪﻳﺚ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺑﺸﺎر ﺣﺪﺛﻨﺎ أﺑﻮ داود اﻟﻄﻴﺎﻟﺴﻲ ﺣﺪﺛﻨﺎ أﺑﺎن ﺑﻦ‬
‫ﻳﺰﻳﺪ ﻋﻦ ﳛﲕ ﺑﻦ أﰊ ﻛﺜﲑ ﻋﻦ زﻳﺪ ﺑﻦ ﺳﻼم ﻋﻦ أﰊ ﺳﻼم ﻋﻦ اﳊﺎرث اﻷﺷﻌﺮي ﻋﻦ‬
‫اﻟﻨﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﳓﻮﻩ ﲟﻌﻨﺎﻩ ﻗﺎل أﺑﻮ ﻋﻴﺴﻰ ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‬
‫ﻏﺮﻳﺐ وأﺑﻮ ﺳﻼم اﳊﺒﺸﻲ اﲰﻪ ﳑﻄﻮر وﻗﺪ رواﻩ ﻋﻠﻲ ﺑﻦ اﳌﺒﺎرك ﻋﻨﻴﺤﲕ ﺑﻦ أﰊ ﻛﺜﲑ‬
‫)ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﻟﺸﺎﻣﲔ ‪ ١٦٥٤٢‬وﰲ ﺳﻨﻦ اﻟﱰﻣﺬي ﻛﺘﺎب اﻷﻣﺜﺎل ‪٢٧٩٠‬‬
‫‪ -‬ﻗﺎل أﺑﻮ ﻋﻴﺴﻰ ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ(‬
‫‪Muḥammad bin Ismaʿīl told us that Mūsā bin Ismaʿīl told us that Abān bin‬‬
‫‪Yazīd told us that Yaḥyā bin Abī Kathīr from Zaid bin Salām from Abā‬‬
‫‪Salām told him from Al Ḥārith Al ʾAshʿarī told him that the Prophet ‬‬
P a g e | 100
said: “Allāh commanded Yaḥyā ibn Zakarīya with five things that he may
abide by them and command the Banī Isrāʾīl to abide by them. But he was
delayed in conveying them. ʿĪsā said to him, “Allah commanded you with
five commands that you may abide by them and command the Banī Isrāʾīl
elevated places. He said to them, “Allah has commanded me with five
commands that I should abide by them and command you to abide by them.
(1) The first of them is that you worship Allāh and associate not anything
with Him. And the example of one who associates with Allāh is like a man
who bought a slave with his pure earnings of gold or silver and said to
him, ‘This is my house and this is my business. So take up this occupation
and pay me what you earn) He works but pays another than his master. So,
which of you will be pleased to have a slave like that? (2) And Allāh
does not turn elsewhere. (3) And I command you to keep fast. Its similitude
is of a man who is with a party. He has a bagful of musk. All of them are
fasting is more pleasant to Allāh than the odour of musk. (4) And I
command you to give ṣadaqah. Its similtude is like that of a man who is
imprisoned by his enemy. They tie his hand to his neck and take him to be
executed. He offers, ‘I pay ransom to you the little or much, and he
ransoms himself from them, (5) And, I command you that you remember
Allāh. The similitude for that is like a man whose enemy may pursue him in
haste while he comes to a strong fort and protects himself from them. So is
the man whom nothing protects from the devil but dhikr (remembrance) of
Allāh.” The Prophet () said. “And I command you with five commands
with which Allāh has commanded me. They are: to hear, to obey, to wage
jihād, to make hijrah (migration) and to attach to the main body of
Muslims, for, he who separates from the main body even by a span takes
out the rope of Islām from his neck unless he returns to it. And, he who
invites people to the evils of jahilīyah is fuel of Hell.” Someone asked, “O
Messenger of Allāh (), even if he offered ṣalāh and kept fast”? He said,
“Even if he offered ṣalāh and fasted. So invite to Allāh who named you
Muslim’s. believers and slaves of Allāh.”
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Abū ʿIsā said that this is a ḥasan ṣaḥīḥ ḥadīth gharīb and Muḥammad bin
Ismaʿīl Al Ḥārith Al ʾAshʿarī said this ḥadīth is unaccompanied:
Muḥammad bin Bashār said Abū Dāwūd Aṭ-Ṭayālisī said that ʾAbān bin
Yazīd said from Yaḥyā bin Abī Kathīr from Zaid bin Salām from Abī Salām
from Al Ḥārith Al ʾAshʿarī from the Prophet  said similar to Abū ʿIsā that
this is ḥasan ṣaḥīḥ ḥadīth gharīb and Abū Salām Al Ḥabashī known as
Mamṭūr and it was narrated by ʿAlī bin Al Mubārak from Yaḥyā bin Abī
Kathīr. 73
‫ ﺣﺪﺛﻨﺎ ﻣﺴﺪد ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺷﻌﺒﺔ ﻋﻦ أﰊ اﻟﺘﻴﺎح ﻋﻦ أﻧﺲ ﺑﻦ ﻣﺎﻟﻚ رﺿﻲ اﷲ‬-٢
‫ﻋﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﲰﻌﻮا وأﻃﻴﻌﻮا وإن اﺳﺘﻌﻤﻞ ﻋﻠﻴﻜﻢ ﻋﺒﺪ‬
‫ وﰲ ﻣﺴﻨﺪاﺑﻦ ﻣﺎﺟﻪ‬٦٦٠٩ ‫ﺣﺒﺸﻲ ﻛﺄن رأﺳﻪ زﺑﻴﺒﺔ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﻛﺘﺎب اﻷﺣﻜﺎم‬
،١١٦٨٣ ‫ وﰲ ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﺑﺎﻗﻲ ﻣﺴﻨﺪ اﳌﻜﺜﺮﻳﻦ‬٢٨٥١ ‫ﻛﺘﺎب اﳉﻬﺎد‬
(١٢٢٩١
Narrated Misdad from the narration of Yaḥyā bin Safiīd from Shafibat
from Abī At-Taiyāḥ from Anas bin Mālik  who said, the Messenger of
Allāh  said: “Hear and obey even if an Abyssinian slave whose head is
like a raisin is placed in authority over you”. 74 73F
‫ َﻋ ْﻦ أَِﰊ‬،َ‫ َﻋ ْﻦ ُﺷ ْﻌﺒَﺔ‬،‫ﻳﺲ‬ ِ ِ ِ‫ﱠ‬ ِ ِ

َ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﻪ ﺑْ ُﻦ إ ْدر‬،َ‫ َو َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ﺑَ ْﻜﺮ ﺑْ ُﻦ أَﰊ َﺷْﻴﺒَﺔ‬- ٣
ِ ِِ ‫ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ اﻟ ﱠ‬،‫ِﻋ ْﻤَﺮا َن‬
ِ ‫ﺼ ِﺎﻣ‬
َ ‫ﺻ ِﺎﱐ أَ ْن أ َْﲰَ َﻊ َوأُﻃ‬
‫ﻴﻊ‬ َ ‫ﺎل إِ ﱠن َﺧﻠﻴﻠﻲ أ َْو‬ َ َ‫ ﻗ‬،‫ َﻋ ْﻦ أَِﰊ ذَ ﱟر‬،‫ﺖ‬
ِ ِ ‫اف وأَ ْن أُﺻﻠﱢﻲ اﻟ ﱠ‬ ِ
‫ﺻﻠﱠ ْﻮا‬ َ ‫ﺼﻼَةَ ﻟ َﻮﻗْﺘ َﻬﺎ " ﻓَِﺈ ْن أ َْد َرْﻛ‬
َ ‫ﺖ اﻟْ َﻘ ْﻮَم َوﻗَ ْﺪ‬ َ َ َ ‫ﱠع اﻷَﻃَْﺮ‬ َ ‫َوإِ ْن َﻛﺎ َن َﻋْﺒ ًﺪا ُﳎَﺪ‬
‫ﻚ ﻧَﺎﻓِﻠَﺔً )ﺻﺤﻴﺢ اﳌﺴﻠﻢ ﻛﺘﺎب اﻹﻣﺎرة و‬ َ َ‫ﺖ ﻟ‬ ْ َ‫ﻚ َوإِﻻﱠ َﻛﺎﻧ‬ َ َ‫ﺻﻼَﺗ‬ َ ‫ت‬ َ ‫َﺣَﺮْز‬ْ ‫ﺖ ﻗَ ْﺪ أ‬
َ ‫ُﻛْﻨ‬
73
Musnad Aḥmad, Kitāb Musnad Ash-Shāmīn 16542 and in Sunan At-Tirmidhī, Kitāb Al ʾAmtāl 2790 (At-
Tirmidhī 2790 shown) . Abū fiĪsā calls it ḥadīth ṣaḥīḥ ḥasan gharīb.
74
Ṣaḥīḥ Al Bukhārī, Kitāb Al Aḥkām 6609, and in Musnad Abī Mājah, Kitāb Al Jihād 2851, and in Musnad
Aḥmad, Kitāb Bāqī Musnad Al Mukhtarīn 11683, 12291.
P a g e | 102
‫ و ﰲ ﺳﻨﻦ اﰊ ﻣﺎﺟﻪ ﻛﺘﺎب اﳉﻬﺎد‬٣٤٢٠ ‫ و ﻛﺘﺎب اﻹﻣﺎرة‬١٠٢٩ ‫ﻣﻮاﺿﻊ اﻟﺼﻼة‬

(٢٠٥٢٥ ،٢٠٤٥٨ ‫ و ﰲ ﻣﺴﻨﺪ أﲪﺪ ﺗﺎب ﻣﺴﻨﺪ اﻷﻧﺼﺎر‬٢٨٥٣
And the narration of Abū bakr bin Abī Shaibat, from the narration of
fiAbdullāh bin Idrīs, from Shufibat, from Abī fiImrān, from fiAbdullāh bin
Aṣ-Ṣāmt, from Abī Dharr, who said: “My friend (the Holy Prophet) bade
me to hear and obey (the ruler) even if he is a slave having his feet and
arms cut off, and observe prayer at its prescribed time. (And further said):
It you find people having observed the prayer, you in fact saved your
prayer, otherwise (if you join with them) that would be a Nafl prayer for
you”. 7574F
‫ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ـ‬،‫ َﺣ ﱠﺪﺛَِﲏ ﻧَﺎﻓِ ٌﻊ‬،‫ َﻋ ْﻦ ﻋُﺒَـْﻴ ِﺪ اﻟﻠﱠ ِﻪ‬،‫ﻴﺪ‬

ٍ ِ‫ ﺣ ﱠﺪﺛـَﻨﺎ َﳛﲕ ﺑﻦ ﺳﻌ‬،‫ ﺣ ﱠﺪﺛـَﻨﺎ ﻣﺴﺪﱠد‬- ٤
َ ُ ْ َْ َ َ ٌ َ ُ َ َ
،‫ﺎﻋﺔُ َﻋﻠَﻰ اﻟْ َﻤ ْﺮِء اﻟْ ُﻤ ْﺴﻠِ ِﻢ‬
َ ‫ﺎل اﻟ ﱠﺴ ْﻤ ُﻊ َواﻟﻄﱠ‬ ‫رﺿﻰ اﷲ ﻋﻨﻪ ـ َﻋ ِﻦ اﻟﻨِ ﱢ‬
َ َ‫ﱠﱯ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗ‬
ٍِ ِ ِ ٍِ ِ ِ
َ َ‫ ﻓَﺈِ َذا أُﻣَﺮ ﲟَْﻌﺼﻴَﺔ ﻓَﻼَ ﲰَْ َﻊ َوﻻَ ﻃ‬،‫ َﻣﺎ َﱂْ ﻳـُ ْﺆَﻣ ْﺮ ﲟَْﻌﺼﻴَﺔ‬،َ‫ﺐ َوَﻛ ِﺮﻩ‬
‫ﺎﻋﺔَ )ﺻﺤﻴﺢ‬ ‫َﺣ ﱠ‬
َ ‫ﻴﻤﺎ أ‬
َ‫ﻓ‬
‫ و ﰲ ﺳﻨﻦ‬٣٤٢٣ ‫ و ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﻣﺎرة‬٦٦١١ ‫اﻟﺒﺨﺎري ﻛﺘﺎب اﻷﺣﻜﺎم‬
‫ و ﰲ ﺳﻨﻦ أﺑﻮ‬٤١٣٥ ‫ و ﰲ ﺳﻨﻦ اﻟﻨﺴﺎﺋﻲ ﻛﺘﺎب اﻟﺒﻴﻌﺔ‬١٦٢٩ ‫اﻟﱰﻣﺬي ﻛﺘﺎب اﳉﻬﺎد‬
‫ و ﻣﺴﻨﺪ أﲪﺪ‬٢٨٥٥ ‫ و ﰲ ﺳﻨﻦ اﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎب اﳉﻬﺎد‬٢٢٥٧ ‫داود ﻛﺘﺎب اﳉﻬﺎد‬
( ٥٩٩٧ ‫ﻛﺘﺎب ﻣﺴﻨﺪ اﻟﻜﺜﺮﻳﻦ‬
Narrated by Musddad, who narrated from Yaḥyā bin Safiīd, from
fiUbaidillāh, who narrated from Nāfifi, from fiAbdullāh , from the
Prophet  who said, “A Muslim has to listen to and obey (the order of his
ruler) whether he likes it or not, as long as his orders involve not one in
disobedience (to Allāh), but if an act of disobedience (to Allāh) is imposed
one should not listen to it or obey it.” 76 75F
75
Ṣaḥīḥ Muslim, Kitāb Al Imārat and Mawāḍifi Aṣ-Ṣalāt 1029 and Kitāb Al Imārat 3420, and in Sunan Abī
Mājah, Kitāb Al Jihād 2853, and in Musnad Aḥmad, Kitāb Musnad Al Anṣār 20458, 20525.
76
Ṣaḥīḥ Al Bukhārī, Kitāb Al Aḥkām 6611, and in Ṣaḥīḥ Muslim, Kitāb Al Imārat 3423, and in Sunan At-
Tirmidhī, kitāb Al Jihād 1629, and in Sunan An-Nasā√ī, Kitāb Al Baifiat 4135, and in Sunan Abū Dāwūd, Kitāb
Al Jihād 2257, and in Sunan Ibn Mājah, Kitāb Al Jihād 2855, and Musnad Aḥmad, Kitāb Musnad Al Kathrīn
5997.
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III. FUNCTION OF AS-SAMfiU DEVELOPMENT
As a means to develop the quality of wanting to hear, understand and accept the
directions or guidance of the qiyādah.
IV. PURPOSE OF AS-SAMfiU DEVELOPMENT
Allow the directions and guidance of qiyādah to be heard, understood and well
accepted.
V. METHOD OF AS-SAMfiU DEVELOPMENT
- Instill confidence to members of the jamāfiah about the importance of the

obligation of hearing.
- Teach principles of effective communication.
- Provide guidance for practical implementation of effective communication.
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DEVELOPMENT OF AṬ-ṬĀfiAT (OBEDIENCE)
I. TAʿRĪF
1. Understanding of Aṭ-Ṭāfiat.
a. Linguistically:
- Originates from the words: ‫ ﻻﻥ ﻭﺍﻧﻘﺎﺩ‬- ‫ ﻁﻭﻋﺎ ﻭﻁﺎﻋﺔ‬- ‫ ﻳﻁﺎﻉ‬- ‫ﻁﺎﻉ‬
meaning easy going, submissive or obedient.
‫ ﺍﻟﻁﺎﻋﺔ‬means obedience or adherence.
b. Technically:
- To implement the commands of the qiyādah both whether liked or
disliked.
2. Understanding of the Development of Aṭ-Ṭāfiat.
All systematic efforts in order to bring maturation to the personnel of the

jamāfiah towards the directives and commands of the qiyādah, whether liked or
disliked, with the result that the jamāfiah is able to achieve its purposes.
II. MASHRŪʿĪYAH
a. Allāh decrees:
            -١
              
   
O you who believe! Obey Allāh and obey the Messenger (Muḥammad ),
and those of you (Muslims) who are in authority. (And) if you differ in
anything amongst yourselves, refer it to Allāh and His Messenger (), if
you believe in Allāh and In the Last Day. That is better and more suitable
for final determination. 77 76F
77
Sūrah An-Nisā√ (4), ayāh 59.
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            -٢
  
And obey Allāh and the Messenger (Muḥammad ), and beware and fear
Allāh. Then if you turn away, you should know that it is Our Messenger’s
duty to convey (the Message) in the clearest way. 78 7F
             -٣
             
Say: “Obey Allāh and obey the Messenger, but if you turn away, he
(Messenger Muḥammad ) is only responsible for the duty placed on him
and you for that placed on you. If you obey him, you ‘shall be on the Right
Guidance. The Messenger's duty is only to convey (the Message) in a clear
way.” 79 78F
a. Aḥādīth of the Prophet :
‫ َِﲰ َﻊ‬،ُ‫ َﺣ ﱠﺪﺛَﻪُ أَﻧﱠﻪ‬،‫ أَ ﱠن اﻷ َْﻋَﺮ َج‬،‫ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ اﻟﱢﺰﻧَ ِﺎد‬،‫ﺐ‬ ِ
ْ ‫ أ‬،‫ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ اﻟْﻴَ َﻤﺎن‬- ١
ٌ ‫َﺧﺒَـَﺮﻧَﺎ ُﺷ َﻌْﻴ‬
‫ﻮل " َْﳓ ُﻦ‬ ُ ‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳـَ ُﻘ‬ َ ‫أَﺑَﺎ ُﻫَﺮﻳْـَﺮةَ ـ رﺿﻰ اﷲ ﻋﻨﻪ ـ أَﻧﱠﻪُ َِﲰ َﻊ َر ُﺳ‬
ِ ِ ِ
‫ﺼ ِﺎﱐ ﻓَـ َﻘ ْﺪ‬َ َ‫ َوَﻣ ْﻦ ﻋ‬،َ‫ﺎﻋ ِﲏ ﻓَـ َﻘ ْﺪ أَﻃَﺎعَ اﻟﻠﱠﻪ‬ َ َ‫ َﻬﺑَ َﺬا ا ِﻹ ْﺳﻨَﺎد " َﻣ ْﻦ أَﻃ‬." ‫اﻵﺧُﺮو َن اﻟ ﱠﺴﺎﺑُِﻘﻮ َن‬
‫ َوإِﱠﳕَﺎ ا ِﻹ َﻣ ُﺎم‬،‫ﺼ ِﺎﱐ‬ ِ ِ ‫ وﻣﻦ ﻳـﻌ‬،‫ وﻣﻦ ﻳ ِﻄ ِﻊ اﻷ َِﻣﲑ ﻓَـ َﻘ ْﺪ أَﻃَﺎﻋ ِﲏ‬،‫ﻋﺼﻰ اﻟﻠﱠﻪ‬
َ ‫ﺺ اﻷَﻣ َﲑ ﻓَـ َﻘ ْﺪ َﻋ‬ َْ ْ ََ َ َ ُ ْ ََ َ َ َ
ِ
‫ َوإِ ْن‬،‫َﺟًﺮا‬ْ‫ﻚأ‬ َ ‫ ﻓَِﺈ ﱠن ﻟَﻪُ ﺑِ َﺬﻟ‬،‫ ﻓَِﺈ ْن أ ََﻣَﺮ ﺑِﺘَـ ْﻘ َﻮى اﻟﻠﱠ ِﻪ َو َﻋ َﺪ َل‬،‫ُﺟﻨﱠﺔٌ ﻳـُ َﻘﺎﺗَ ُﻞ ِﻣ ْﻦ َوَراﺋِِﻪ َوﻳـُﺘﱠـ َﻘﻰ ﺑِِﻪ‬
‫ وﰲ ﺻﺤﻴﺢ‬٢٧٣٧ ‫ ﻓَﺈِ ﱠن َﻋﻠَْﻴ ِﻪ ِﻣْﻨﻪُ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﻛﺘﺎب اﳉﻬﺎد واﻟﺴﲑ‬،ِ‫ﺎل ﺑِﻐَ ِْﲑﻩ‬ َ َ‫ﻗ‬
78
Sūrah Al Mā√idah (5), ayāh 92.
79
Sūrah An-nūr (24), ayāh 54.
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‫ وﰲ ﺳﻨﻦ اﺑﻦ ﻣﺎﺟﻪ‬٤١٢٢ ‫ وﰲ ﺳﻨﻦ اﻟﻨﺴﺎئ ﻛﺘﺎب اﻟﺒﻴﻌﺔ‬٣٤١٧ ‫ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﻣﺎرة‬
( ٣ ‫ﻛﺘﺎب اﳌﻘﺪﻣﺔ‬
Abū Al Yamān narrated, that Shufiaib informed us, that Abū Az-Zanād from
Al Afirakh who told him, that he heard Abū Hurairah  who heard the
Messenger of Allāh  saying, “We are the last but will be the foremost to
enter Paradise.” The Prophet  added, “He who obeys me, obeys Allāh,
and he who disobeys me, disobeys Allāh. He who obeys the chief, obeys
me, and he who disobeys the chief, disobeys me. The Imām is like a shelter
for whose safety the Muslims should fight and where they should seek
protection. If the Imām orders people with righteousness and rules justly,
then he will be rewarded for that, and if he does the opposite, he will be
responsible for that”. 8079F
‫ ﺣﺪﺛﻨﺎ ﻋﻔﺎن ﺣﺪﺛﻨﺎ أﺑﻮ ﺧﻠﻒ ﻣﻮﺳﻰ ﺑﻦ ﺧﻠﻒ وﻛﺎن ﻳﻌﺪ ﻣﻦ اﻟﺒﺪﻻء ﺣﺪﺛﻨﺎ ﳛﲕ‬- ٢
‫ﺑﻦ أﰊ ﻛﺜﲑ ﻋﻦ زﻳﺪ ﺑﻦ ﺳﻼم ﻋﻦ ﺟﺪﻩ ﳑﻄﻮر ﻋﻦ اﳊﺎرث اﻷﺷﻌﺮي أن ﻧﱯ اﷲ ﺻﻠﻰ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل إن اﷲ ﻋﺰ وﺟﻞ أﻣﺮ ﳛﲕ ﺑﻦ زﻛﺮﻳﺎ ﻋﻠﻴﻪ اﻟﺴﻼم ﲞﻤﺲ ﻛﻠﻤﺎت أن‬
‫ﻞ ﻬﺑﻦ وأن ﻳﺄﻣﺮ ﺑﲏ إﺳﺮاﺋﻴﻞ أن ﻳﻌﻤﻠﻮا ﻬﺑﻦ وأﻧﻪ ﻛﺎد أن ﻳﺒﻄﺊ ﻬﺑﺎ ﻓﻘﺎل ﻟﻪ ﻋﻴﺴﻰ‬
‫ إﻧﻚ ﻗﺪ أﻣﺮت ﲞﻤﺲ ﻛﻠﻤﺎت أن ﺗﻌﻤﻞ ﻬﺑﻦ وﺗﺄﻣﺮ ﺑﲏ إﺳﺮاﺋﻴﻞ أن‬: ‫ﻠﻴﻪ اﻟﺴﻼم‬
‫ ﻳﺎ أﺧﻲ إﱐ أﺧﺸﻰ إن ﺳﺒﻘﺘﲏ أن‬: ‫ﻌﻤﻠﻮا ﻬﺑﻦ ﻓﺈﻣﺎ أن ﺗﺒﻠﻐﻬﻦ وإﻣﺎ أن أﺑﻠﻐﻬﻦ ﻓﻘﺎل‬
‫ ﻓﺠﻤﻊ ﳛﲕ ﺑﻦ زﻛﺮﻳﺎ ﺑﲏ إﺳﺮاﺋﻴﻞ ﰲ ﺑﻴﺖ اﳌﻘﺪس ﺣﱴ‬: ‫ ﻗﺎل‬. ‫أﻋﺬب أو ﳜﺴﻒ ﰊ‬
‫اﻣﺘﻸ اﳌﺴﺠﺪ ﻓﻘﻌﺪ ﻋﻠﻰ اﻟﺸﺮف ﻓﺤﻤﺪ اﷲ وأﺛﲎ ﻋﻠﻴﻪ ﰒ ﻗﺎل إن اﷲ أﻣﺮﱐ ﲞﻤﺲ‬
‫ﻤﺎت أن أﻋﻤﻞ ﻬﺑﻦ وآﻣﺮﻛﻢ أن ﺗﻌﻤﻠﻮا ﻬﺑﻦ أوﳍﻦ أن ﺗﻌﺒﺪوا اﷲ وﻻ ﺗﺸﺮﻛﻮا ﺑﻪ ﺷﻴﺌﺎ‬
‫ﻓﺈن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ رﺟﻞ اﺷﱰى ﻋﺒﺪا ﻣﻦ ﺧﺎﻟﺺ ﻣﺎﻟﻪ ﺑﻮرق أو ذﻫﺐ ﻓﺠﻌﻞ ﻳﻌﻤﻞ‬
80
Ṣaḥīḥ Al Bukhārī, Kitāb Al Jihād wa’s-Sair 2737, and in Ṣaḥīḥ Muslim, Kitāb Al Imārat 3417, and in Sunan
An-Nasā√ī 4122, and in Sunan Ibn Mājah, Kitāb Al Muqaddimah 3. (Ḥadīth shown Ṣaḥīḥ Al Bukhārī, Kitāb Al
Jihād 2957)
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‫وﻳﺆدي ﻏﻠﺘﻪ إﱃ ﻏﲑ ﺳﻴﺪﻩ ﻓﺄﻳﻜﻢ ﻳﺴﺮﻩ أن ﻳﻜﻮن ﻋﺒﺪﻩ ﻛﺬﻟﻚ وأن اﷲ ﺧﻠﻘﻜﻢ ورزﻗﻜﻢ‬
‫ﻓﺎﻋﺒﺪوﻩ وﻻ ﺗﺸﺮﻛﻮا ﺑﻪ ﺷﻴﺌﺎ وأﻣﺮﻛﻢ ﺑﺎﻟﺼﻼة ﻓﺈن اﷲ ﻳﻨﺼﺐ وﺟﻬﻪ ﻟﻮﺟﻪ ﻋﺒﺪﻩ ﻣﺎ ﱂ‬
‫ﻳﻠﺘﻔﺖ ﻓﺈذا ﺻﻠﻴﺘﻢ ﻓﻼ ﺗﻠﺘﻔﺘﻮا وأﻣﺮﻛﻢ ﺑﺎﻟﺼﻴﺎم ﻓﺈن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ رﺟﻞ ﻣﻌﻪ ﺻﺮة ﻣﻦ‬
‫ﻣﺴﻚ ﰲ ﻋﺼﺎﺑﺔ ﻛﻠﻬﻢ ﳚﺪ رﻳﺢ اﳌﺴﻚ وإن ﺧﻠﻮف ﻓﻢ اﻟﺼﺎﺋﻢ أﻃﻴﺐ ﻋﻨﺪ اﷲ ﻣﻦ رﻳﺢ‬
‫اﳌﺴﻚ وأﻣﺮﻛﻢ ﺑﺎﻟﺼﺪﻗﺔ ﻓﺈن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ رﺟﻞ أﺳﺮﻩ اﻟﻌﺪو ﻓﺸﺪوا ﻳﺪﻳﻪ إﱃ ﻋﻨﻘﻪ‬
‫وﻗﺪﻣﻮﻩ ﻟﻴﻀﺮﺑﻮا ﻋﻨﻘﻪ ‪ .‬وﻗﺎل ﳍﻢ ‪ :‬ﻫﻞ ﻟﻜﻢ أن أﻓﺘﺪي ﻧﻔﺴﻲ ﻣﻨﻜﻢ ﻓﺠﻌﻞ ﻳﻔﺘﺪي‬
‫ﻧﻔﺴﻪ ﻣﻨﻬﻢ ﺑﺎﻟﻘﻠﻴﻞ واﻟﻜﺜﲑ ﺣﱴ ﻓﻚ ﻧﻔﺴﻪ وأﻣﺮﻛﻢ ﺑﺬﻛﺮ اﷲ ﻛﺜﲑا وإن ﻣﺜﻞ ذﻟﻚ ﻛﻤﺜﻞ‬
‫رﺟﻞ ﻃﻠﺒﻪ اﻟﻌﺪو ﺳﺮاﻋﺎ ﰲ أﺛﺮﻩ ﻓﺄﺗﻰ ﺣﺼﻨﺎ ﺣﺼﻴﻨﺎ ﻓﺘﺤﺼﻦ ﻓﻴﻪ وإن اﻟﻌﺒﺪ أﺣﺼﻦ ﻣﺎ‬
‫ﻳﻜﻮن ﻣﻦ اﻟﺸﻴﻄﺎن إذا ﻛﺎن ﰲ ذﻛﺮ اﷲ " ﻗﺎل ‪ :‬وﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫" وأﻧﺎ آﻣﺮﻛﻢ ﲞﻤﺲ اﷲ أﻣﺮﱐ ﺑﻦ ‪ :‬اﳉﻤﺎﻋﺔ واﻟﺴﻤﻊ واﻟﻄﺎﻋﺔ واﳍﺠﺮة واﳉﻬﺎد ﰲ ﺳﺒﻴﻞ‬
‫اﷲ ﻓﺈﻧﻪ ﻣﻦ ﺧﺮج ﻣﻦ اﳉﻤﺎﻋﺔ ﻗﻴﺪ ﺷﱪ ﻓﻘﺪ ﺧﻠﻊ رﺑﻘﺔ اﻹﺳﻼم ﻣﻦ ﻋﻨﻘﻪ إﻻ أن ﻳﺮاﺟﻊ‬
‫وﻣﻦ دﻋﺎ ﺑﺪﻋﻮى ﺟﺎﻫﻠﻴﺔ ﻓﻬﻮ ﻣﻦ ﺟﺜﺎء ﺟﻬﻨﻢ" ﻗﺎﻟﻮا ‪ :‬ﻳﺎ رﺳﻮل اﷲ وإن ﺻﺎم وﺻﻠﻰ ‪.‬‬
‫ﻓﻘﺎل " وإن ﺻﻠﻰ وﺻﺎم وزﻋﻢ أﻧﻪ ﻣﺴﻠﻢ ﻓﺎدﻋﻮا اﳌﺴﻠﻤﲔ ﺑﺄﲰﺎﺋﻬﻢ ﻋﻠﻰ ﻣﺎ ﲰﺎﻫﻢ اﷲ‬
‫ﻋﺰ وﺟﻞ اﳌﺴﻠﻤﲔ اﳌﺆﻣﻨﲔ ﻋﺒﺎد اﷲ )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﻟﺸﺎﻣﻴﱭ ‪ ١٦٥٤٢‬وﰲ‬
‫ﺳﻨﻨﺎﻟﱰﻣﺬي اﻷﻣﺜﺎ ‪ - ٢٧٩٠‬ﻗﺎل أﺑﻮ ﻋﻴﺴﻰ ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ ﻏﺮﻳﺐ(‬
‫‪It was narrated to us by fiAffān who told us Abū Khalaf Mūsā bin Khalaf‬‬
‫‪and he was known as Al Budalā√ who narrated to us from Yaḥyā bin Abī‬‬
‫‪Kathrin from Zaid bin Salām from his grandfather Mamṭūr from Al Ḥārith‬‬
‫‪Al √Ashfiarī () who narrated that the Prophet  said: “Allāh ‬‬
‫‪commanded Yaḥyā ibn Zakariyā to act according to five words and‬‬
‫‪command the Children of Israel to act according to them, but he almost‬‬
‫‪slowed down to convey them. Thereupon, fiĪsā (Jesus) said to him:‬‬
‫‪‘Allāh commanded you to act according to five words and commanded you‬‬
‫‪to command the Children of Israel to act accordingly, so either you tell‬‬
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.
them or I will do s’o Yaāyā said: ‘O brother, I am afraid if you preceded
me, I will be tortured or sunk under the earth’. He said: ‘Yaḥyā gathered
the Children of Israel in Jerusalem until the Masjid was filled and people
sat on the balconies of the Masjid’. He praised Allāh then said: ‘Allāh
commanded me to act according to five words and commanded you too to
act according to them. The first is to worship Allāh and associate none
with Him in worship. This example is like a man who bought a slave out of
pure gold or silver, but that slave worked and the money he earned was
given to other than his master, who would like that his slave is like that
one?’ Allāh  created you and provided you sustenance, so worship Him
and associate none with Him in worship. I command you with offering
Ṣalāt because Allāh  erect His Face before the face of His Servant as
long as the servant does not look right or left, so when you offer Ṣalāt, do
not look right or left. I command you with fasting, the likeness of that is
like a man who has a bundle of musk among a group of people where all of
them can find the smell of musk. Indeed, the bad smell of a fasting person
is better in the sight of Allāh than the smell of musk. I command you with
charity, and the likeness of that is like a man captured by enemy who tied
his hands to his neck and advanced him to be killed. Thereupon, he said: is
there something I can do to ransom my life from you? He kept on
ransoming himself from them by little and much until he could ransom
himself. I command you to mention Allāh  frequently; the likeness of that
is like a man after whom the enemy were running, but he entered a fortified
fort to save himself. A servant is more secure from Satan when e mentions
the name of Allāh . He (the narrator) said: The Messenger of Allāh 
said: “As for me, I command you with five things that Allāh commanded
me with: To be with Muslim group, to listen (to the orders), to obey (your
leaders), to migrate, and to fight in the cause of Allāh. He who abandons
the Muslim group even for a hand-span, he will not be a Muslim until he
comes back to Islām. And whoever does an act from the Pre-Islāmic period
will be from the people of Hell”. They said: ‘O Messenger of Allāh , even
if that person offered Ṣalāt and fasted (Ramaḍān)?’ Thereupon, the
Prophet  said: “Even if that person offered Ṣalāt, fasted (Ramaḍān), and
claimed to be a Muslim. So, call Muslims by their names which Allāh 
chose for them: Muslims, believers, and the servants of Allāh )”. 81 80F
81
Musnad Aḥmad, Kitāb Musnad Ash-Shāmīyin 16542 and in At-Tirmidhī, Al Amthāl 2790 – Abū fiĪsā said:
“This is a ḥasan ṣaḥīḥ gharīb ḥadīth”.
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‫ﻳﺲ َﻋ ْﻦ ُﺷ ْﻌﺒَﺔَ َﻋ ْﻦ أَِﰊ‬ ِ ِ ِ‫ﱠ‬ ِ ِ

َ ‫ – و َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ﺑَ ْﻜﺮ ﺑْ ُﻦ أَﰊ َﺷْﻴﺒَﺔَ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﻪ ﺑْ ُﻦ إ ْدر‬٣
ِ ِِ ِ ‫ﺼ ِﺎﻣ‬‫ِﻋ ْﻤَﺮا َن َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ اﻟ ﱠ‬
َ ‫ﺻ ِﺎﱐ أَ ْن أ َْﲰَ َﻊ َوأُﻃ‬
‫ﻴﻊ‬ َ ‫ﺎل إِ ﱠن َﺧﻠﻴﻠﻲ أ َْو‬ َ َ‫ﺖ َﻋ ْﻦ أَِﰊ ذَ ﱟر ﻗ‬
ِ ِ ‫اف وأَ ْن أُﺻﻠﱢﻲ اﻟ ﱠ‬ ِ
‫ﺻﻠﱠ ْﻮا‬ َ ‫ﺼ َﻼةَ ﻟ َﻮﻗْﺘ َﻬﺎ ﻓَﺈِ ْن أ َْد َرْﻛ‬
َ ‫ﺖ اﻟْ َﻘ ْﻮَم َوﻗَ ْﺪ‬ َ َ َ ‫ﱠع ْاﻷَﻃَْﺮ‬ َ ‫َوإِ ْن َﻛﺎ َن َﻋْﺒ ًﺪا ُﳎَﺪ‬
‫ﻚ ﻧَﺎﻓِﻠَﺔً )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﳌﺴﺎﺟﺪ وﰲ‬ َ َ‫ﺖ ﻟ‬ْ َ‫ﻚ َوإِﱠﻻ َﻛﺎﻧ‬َ َ‫ﺻ َﻼﺗ‬َ ‫ت‬ َ ‫َﺣَﺮْز‬ْ ‫ﺖ ﻗَ ْﺪ أ‬
َ ‫ُﻛْﻨ‬
‫ وﰲ ﻣﺴﻨﺪ أﲪﺪ‬٢٨٥٣ ‫ وﰲ ﺳﻨﻦ اﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎب اﳉﻬﺎد‬١٠٢٩ ‫ﻣﻮاﺿﻊ اﻟﺼﻼة‬
(٢٠٤٥٨ ‫ﻛﺘﺎب ﻣﺴﻨﺪ اﻷﻧﺼﺎر‬
And it was narrated to us from Abū Bakr bin Abī Shaibat who narrated to
us from fiAbdullāh bin Idrīs from Shufibat from Abī fiImrān from fiAbdullāh
bin Aṣ-Ṣāmit from Abī Dharr who said: “Indeed my friend (i.e. the Holy
Prophet ) advised me to listen (to the man in position of authority) and
obey (him) even if he were a slave maimed (and disabled) and to perform
ṣalāt at the proper time of ṣalāt even when you meet a group already
standing for ṣalāt, meaning that you have already safeguarded your ṣalāt,
and when not, then you will obtain the blessings of sunnah”. 82 81F
‫ﺚ ﺑْ ُﻦ َﺳ ْﻌ ٍﺪ َﻋ ْﻦ ُﻋﺒَـْﻴ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ ُﻋ َﻤَﺮ َﻋ ْﻦ ﻧَﺎﻓِ ٍﻊ َﻋ ْﻦ‬ ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ُرْﻣ ٍﺢ أَﻧْـﺒَﺄَﻧَﺎ اﻟﻠﱠْﻴ‬-٤
‫ﻴﺪ ﻗَ َﺎﻻ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ َر َﺟ ٍﺎء‬
ٍ ِ‫ﺎح وﺳﻮﻳﺪ ﺑﻦ ﺳﻌ‬
َ ُ ْ ُ ْ َ ُ َ ِ ‫ﺼﺒﱠ‬ ‫اﺑْ ِﻦ ُﻋ َﻤَﺮ ح و َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟ ﱠ‬
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫اﻟْﻤ ﱢﻜﻲ ﻋﻦ ﻋﺒـﻴ ِﺪ اﻟﻠﱠ ِﻪ ﻋﻦ ﻧَﺎﻓِ ٍﻊ ﻋﻦ اﺑ ِﻦ ﻋﻤﺮ أَ ﱠن رﺳ‬
‫ﺎل‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ََ ُ ْ ْ َ َْ ْ َُ ْ َ ‫َ ﱡ‬
ِ ‫ﺼﻴ ٍﺔ ﻓَِﺈذَا أ ُِﻣﺮ ِﲟَﻌ‬
‫ﺼﻴَ ٍﺔ ﻓَ َﻼ‬ ِ ِ ِ ِ ‫ﻋﻠَﻰ اﻟْﻤﺮِء اﻟْﻤﺴﻠِ ِﻢ اﻟﻄﱠ‬
ْ َ َ ‫ﺐ أ َْو َﻛ ِﺮَﻩ إﱠﻻ أَ ْن ﻳـُ ْﺆَﻣَﺮ ﲟَْﻌ‬‫َﺣ ﱠ‬ َ ‫ﻴﻤﺎ أ‬َ ‫ﺎﻋﺔُ ﻓ‬ َ ْ ُ َْ َ
‫ وﰲ ﻣﺴﻨﺪ أﲪﺪ ﻣﺴﻨﺪ اﳌﻠﻜﺜﺮﻳﻦ‬٢٨٥٥ ‫ﺎﻋﺔَ )ﻣﺴﻨﺪ إﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎب اﳉﻬﺎد‬
َ َ‫ﲰَْ َﻊ َوَﻻ ﻃ‬
(٤٤٣٩ ‫ﻣﻦ اﻟﺼﺤﺎﺑﺔ‬
It as narrated to us that Muḥammad bin Rumḥ who narrated from Al Laith
bin Safid from fiUbaidullāh bin fiUmar from Nāfifi from Ibn fiUmar  and
narrated from Muḥammad bin Aṣ-Ṣabbāḥ and from Suwaid bin Safiīd who
Ṣaḥīḥ Muslim, Kitāb Al Masājid and in Mawāḍifi 1029 and in Musnad Ibn Mājah, Kitāb Al Jihād 2853 and in
82
Musnad Aḥmad Kitāb Musnad Al Anṣār 20458.

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narrated that fiAbdullāh bin Rajā√ Al Makkaiyu from fiUbaidullāh from

Nāfifi from Ibn fiUmar from the Messenger of Allāh  who said: “It is
hoped that a muslim is always obedient, both in what he likes and in what
he dislikes, except whenever commanded to do something immoral, then
there is nothing to listen to and obey”. 83
III. FUNCTION OF AṬ-ṬĀfiAT DEVELOPMENT
As a means to develop the quality of obedience to the directives and

guidelines of the qiyādah.
IV. PURPOSE OF AṬ-ṬĀfiAT DEVELOPMENT
In order that the direction or guidelines of the qiyādah are implemented

in the best way.
V. METHOD OF AṬ-ṬĀfiAT DEVELOPMENT

1. Implant unwavering conviction about the obligation of Aṭ-Ṭāfiat.
2. Implant thiqah (trust, reliance) towards the qiyādah.
3. Teach the methodology of KIEM (Komunikasi,Informasi, Edukasi dan
Motivasi) – Coomunication, Information, Education and Motivation.
4. Give guidance for the implementation of Aṭ-Ṭāfiat.
83
Musnad Ibn Mājah, Kitāb Al Jihād 2855 and in Musnad Aḥmad Musnad Al Mukathirīn from Aṣ-Ṣaḥābat
4439.
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‫اﻣﺮ ﺑﺎﳌﻌﺮوف و �ﻰ ﻋﻦ اﳌﻨﻜﺮ‬
AMR BI’L MAfiRŪF WA NAHĪ fiAN AL MUNKAR
CARRY OUT THAT WHICH IS ACCEPTED (BY THE

COMMUNITY) AND PROHIBIT THAT WHICH IS
REJECTED
I. TAfiRĪF:
a. Linguistically:
Al Amru: Command or order.

Al Mafirūf: What is known, what is known or goodness.
An-Nahyu: Prevention or prohibition.
Munkar: What is not known, an issue that is contemptible.
b. Legitimately:
Commanded and ordered to undertake that which is good (mafirūf) when it

appears to be abandoned and to prevent and forbid the contemptible (munkar) whenever
it appears to be undertaken.
II. MASHRŪʿĪYAH
a. Allāh decrees:
            -١
   
Let there arise out of you a group of people inviting to all that is good
(Islām), enjoining Al-Mafirūf and forbidding Al-Munkar. And it is they who
are the successful. 84 83F
84
Sūrah Āl fiImrān (3), ayāh 104.
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          -٢
            
  
You are the best of peoples ever raised up for mankind; You enjoin Al-
Mafirūf and forbid Al-Munkar, and you believe in Allāh. and had the
people of the Scripture (Jews and Christians) believed, it would have been
better for them; among them are some who have faith, but most of them are
Al-Fāsiqūn. 85 84F
         -٣
         
        
The believers, men and women, are Auliyā√ (helpers, supporters, friends,
protectors) of one another, they enjoin (on the people) Al-Mafirūf, and
forbid (people) from Al-Munkar; they perform Aṣ-Ṣalāt (Iqāmat-aṣ-Ṣalāt)
and give the Zakāt, and obey Allāh and His Messenger. Allāh will have His
Mercy on them. Surely Allāh is All-Mighty, All-Wise. 86 85F
           -٤
       
Those (Muslim rulers) who, if We give them power in the land, (they) order
for Iqāmat-aṣ-Ṣalāt., to pay the Zakāt and they enjoin Al-Mafirūf, and
forbid Al-Munkar. And with Allāh rests the end of (all) matters (of
creatures). 87 86F
85
86
87
Sūrah Al Ḥajj (22), ayāh 41.
‫‪P a g e | 113‬‬
‫‪          ‬‬ ‫‪-٥‬‬
‫‪‬‬
‫‪They used not to forbid one another from the Munkar which they‬‬
‫‪committed. Vile indeed was what they used to do. 88‬‬ ‫‪87F‬‬
‫ﺲ ﺑْ ُﻦ َر ِاﺷ ٍﺪ َﻋ ْﻦ َﻋﻠِ ﱢﻲ ﺑْ ِﻦ ﺑَ ِﺬﳝَﺔَ َﻋ ْﻦ أَِﰊ‬ ‫ٍ ِ‬ ‫ﱠِ‬

‫‪َ -١‬ﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﻪ ﺑْ ُﻦ ُﳏَ ﱠﻤﺪ اﻟﻨﱡـ َﻔْﻴﻠ ﱡﻲ َﺣ ﱠﺪﺛـَﻨَﺎ ﻳُﻮﻧُ ُ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ إِ ﱠن أَﱠو َل َﻣﺎ‬ ‫ﺎل رﺳ ُ ِ‬ ‫ﻋﺒـﻴﺪةَ ﻋﻦ ﻋﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑ ِﻦ ﻣﺴﻌ ٍ‬
‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ﺎل ﻗَ َ َ ُ‬ ‫ﻮد ﻗَ َ‬ ‫ْ َ ُْ‬ ‫َُ ْ َ َ ْ َ ْ‬
‫ﻮل ﻳَﺎ َﻫ َﺬا اﺗ ِﱠﻖ اﻟﻠﱠﻪَ َوَد ْع َﻣﺎ‬ ‫ﻴﻞ َﻛﺎ َن اﻟﱠﺮ ُﺟ ُﻞ ﻳـَْﻠ َﻘﻰ اﻟﱠﺮ ُﺟ َﻞ ﻓَـﻴَـ ُﻘ ُ‬ ‫ِ ِ ِ‬
‫ﺺ َﻋﻠَﻰ ﺑَﲏ إ ْﺳَﺮاﺋ َ‬ ‫َد َﺧ َﻞ اﻟﻨﱠـ ْﻘ ُ‬
‫ِ‬ ‫ِ‬
‫ﻴﺪﻩُ‬‫ﻚ أَ ْن ﻳَ ُﻜﻮ َن أَﻛِﻴﻠَﻪُ َو َﺷ ِﺮﻳﺒَﻪُ َوﻗَﻌِ َ‬ ‫ﻚ ﰒُﱠ ﻳـَْﻠ َﻘﺎﻩُ ِﻣ ْﻦ اﻟْﻐَﺪ ﻓَ َﻼ ﳝَْﻨَـﻌُﻪُ ذَﻟ َ‬
‫ﺼﻨَ ُﻊ ﻓَِﺈﻧﱠﻪُ َﻻ َِﳛ ﱡﻞ ﻟَ َ‬
‫ﺗَ ْ‬
‫ﻳﻦ َﻛ َﻔُﺮوا ِﻣ ْﻦ ﺑَِﲏ‬ ‫ﺾ ﰒُﱠ ﻗَ َ ِ ﱠ ِ‬ ‫ﻚ ﺿﺮب اﻟﻠﱠﻪ ﻗُـﻠُﻮب ﺑـﻌ ِ‬
‫ﻀ ِﻬ ْﻢ ﺑِﺒَـ ْﻌ ٍ‬ ‫ِ‬
‫ﺎل } ﻟُﻌ َﻦ اﻟﺬ َ‬ ‫ﻓَـﻠَ ﱠﻤﺎ ﻓَـ َﻌﻠُﻮا ذَﻟ َ َ َ َ ُ َ َ ْ‬
‫ﺎل َﻛ ﱠﻼ َواﻟﻠﱠ ِﻪ ﻟَﺘَﺄْ ُﻣُﺮ ﱠن‬
‫ﺎﺳ ُﻘﻮ َن { ﰒُﱠ ﻗَ َ‬ ‫ﺎن داود و ِﻋﻴﺴﻰ اﺑ ِﻦ ﻣﺮَﱘ إِ َﱃ ﻗَـﻮﻟِِﻪ ﻓَ ِ‬ ‫ِ ِ‬ ‫ِ ِ‬
‫ْ‬ ‫ﻴﻞ َﻋﻠَﻰ ﻟ َﺴ َ ُ َ َ َ ْ َ ْ َ‬ ‫إ ْﺳَﺮاﺋ َ‬
‫وف وﻟَﺘَـْﻨـ َﻬﻮ ﱠن َﻋ ْﻦ اﻟْﻤْﻨ َﻜ ِﺮ وﻟَﺘَﺄْ ُﺧ ُﺬ ﱠن َﻋﻠَﻰ ﻳَ َﺪ ْي اﻟﻈﱠ ِ‬
‫ﺎﱂ َوﻟَﺘَﺄْﻃُُﺮﻧﱠﻪُ َﻋﻠَﻰ ا ْﳊَ ﱢﻖ أَﻃًْﺮا‬ ‫ِ‬ ‫ِ‬
‫ُ َ‬ ‫ﺑﺎﻟْ َﻤ ْﻌُﺮ َ ُ‬
‫ط َﻋ ْﻦ اﻟْ َﻌ َﻼ ِء‬
‫اﳊَﻨﱠﺎ ُ‬
‫ﺎب ْ‬ ‫ﻒ ﺑْﻦ ِﻫ َﺸ ٍﺎم ﺣ ﱠﺪﺛـَﻨَﺎ أَﺑﻮ ِﺷﻬ ٍ‬
‫ُ َ‬ ‫َ‬ ‫ﺼًﺮا َﺣ ﱠﺪﺛـَﻨَﺎ َﺧﻠَ ُ ُ‬ ‫اﳊَ ﱢﻖ ﻗَ ْ‬
‫ﺼُﺮﻧﱠﻪُ َﻋﻠَﻰ ْ‬
‫َوﻟَﺘَـ ْﻘ ُ‬
‫ﺻﻠﱠﻰ‬ ‫ﱠﱯ َ‬
‫ٍ‬ ‫ﺐ َﻋ ْﻦ َﻋ ْﻤ ِﺮو ﺑْ ِﻦ ُﻣﱠﺮَة َﻋ ْﻦ َﺳ ٍِ‬
‫ﺎﱂ َﻋ ْﻦ أَِﰊ ُﻋﺒَـْﻴ َﺪ َة َﻋ ْﻦ اﺑْ ِﻦ َﻣ ْﺴﻌُﻮد َﻋ ْﻦ اﻟﻨِ ﱢ‬ ‫ﺑْ ِﻦ اﻟْﻤﺴﻴﱢ ِ‬
‫َُ‬
‫ﻮب ﺑـﻌ ِ‬
‫ﻀ ُﻜ ْﻢ َﻋﻠَﻰ ﺑـَ ْﻌ ٍ‬
‫ﺾ ﰒُﱠ ﻟَﻴَـ ْﻠ َﻌﻨَـﻨﱠ ُﻜ ْﻢ َﻛ َﻤﺎ‬ ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﺑِﻨَ ْﺤ ِﻮﻩِ َز َاد أ َْو ﻟَﻴَ ْ‬
‫ﻀ ِﺮﺑَ ﱠﻦ اﻟﻠﱠﻪُ ﺑُِﻘﻠُ ِ َ ْ‬
‫ﺐ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ َﻋ ْﻤ ِﺮو ﺑْ ِﻦ‬‫ﰊ َﻋ ْﻦ اﻟْ َﻌ َﻼ ِء ﺑْ ِﻦ اﻟْﻤﺴﻴﱢ ِ‬ ‫ﺎل أَﺑُﻮ َد ُاود َرَواﻩُ اﻟْ ُﻤ َﺤﺎ ِرِ ﱡ‬
‫ﻟَ َﻌﻨَـ ُﻬ ْﻢ ﻗَ َ‬
‫َُ‬
‫ﺲ َﻋ ْﻦ أَِﰊ ﻋُﺒَـْﻴ َﺪةَ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ َوَرَواﻩُ َﺧﺎﻟِ ٌﺪ اﻟﻄﱠ ﱠﺤﺎ ُن َﻋ ْﻦ اﻟْ َﻌ َﻼ ِء َﻋ ْﻦ‬ ‫ُﻣﱠﺮةَ َﻋ ْﻦ َﺳ ٍِ‬
‫ﺎﱂ ْاﻷَﻓْﻄَ ِ‬
‫َﻋ ْﻤ ِﺮو ﺑْ ِﻦ ُﻣﱠﺮةَ َﻋ ْﻦ أَِﰊ ﻋُﺒَـْﻴ َﺪةَ )ﻣﺴﻨﺪ أﰊ داود ﻛﺘﺎب اﳌﻼﺣﻢ ‪ ٣٧٧٤‬وﰲ ﺳﻨﻦ اﻟﱰﻣﺬي‬
‫ﻛﺘﺎب ﺗﻔﺴﲑ اﻟﻘﺮآن ‪ ٢٩٧٤‬وﰲ ﺳﻨﻦ إﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎب اﻟﻔﱳ ‪(٣٩٩٦‬‬
‫‪88‬‬
‫‪Al Mā√idah (5), ayāh 79.‬‬
P a g e | 114
It was told to us by fiAbdullāh bin Muḥammad An-Nafailī who said Yūnus

bin Rāshīd from fiAlī bin Badhīmah from Abī fiUbaidah from fiAbdullāh bin
Masfiūd who said, the Messenger of Allāh  said: “The first failing to enter
the Children of Isrā√īl was that a man would meet another man and say, ‘O
so and so! Fear Allāh and stop what you are doing. It is not lawful for
you,’ then he would meet him again the following day and find him still
doing the same thing but that would not prevent him from eating, drinking
and sitting with him. When they did this, Allāh caused the hearts of some of
them to be tainted by others. Then He  said, “Those among the Tribe of
Isrā√īl who rejected were cursed on the tongue of Dāwūd and that of fiĪsā,
son of Maryam. That is because they rebelled and overstepped the limits.
They would not restrain one another from any of the wrong things that they
did. How evil were the things they used to do! You see many of them taking
the unbelievers as their friends. What their lower selves have advanced for
them is evil indeed" to "deviators" (5:78-81)” Then he  said, “No, by
Allāh, you should command the right and forbid the wrong and you should
restrain the unjust and bend them to the truth and confine them to the truth
or Allāh will cause the hearts of some of you to be tainted by others. And
then He will curse you as He cursed them.” And it was told to us by Khalaf
bin Hishām who told us from Abū Shihāb Al Ḥanāẓ from Al fiAlā√ bin Al
Musaiyib from fiAmru bin Murrah from Sālim from Abī fiUbaidah from Ibn
Masfiūd from the Prophet  a similar ḥadīth, with the additional wording,
“or (if not) Allāh will truly close the hearts of all of you because (closing
them) of some others, and then curse all of you in the same manner as they
were cursed (the people of the Children of Isrā√īl)”. Abū Dāwūd said: Al
Muḥāribī from Al fiAlā√ bin Al Musaiyib from fiAbdullāh bin fiAmru bin
Murrah from Sālim Al Afṭas from Abī fiUbaidah from fiAbdullāh and it was
also narrated by Khālid Aṭ-Ṭaḥḥān from Al fiAlā√ from fiAmru bin Murrah
89
from Abī fiUbaidah. 8F
‫ﻆ ﻟِ َﻌْﺒ ٍﺪ ﻗَﺎﻟُﻮا َﺣ ﱠﺪﺛـَﻨَﺎ‬

ُ ‫ﱠﻀ ِﺮ َو َﻋْﺒ ُﺪ ﺑْ ُﻦ ُﲪَْﻴ ٍﺪ َواﻟﻠﱠ ْﻔ‬ ِ
ْ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋ ْﻤٌﺮو اﻟﻨﱠﺎﻗ ُﺪ َوأَﺑُﻮ ﺑَ ْﻜ ِﺮ ﺑْ ُﻦ اﻟﻨ‬- ٢
ِ ‫اﳊﺎ ِر‬ ِ ‫ﺎل ﺣ ﱠﺪﺛَِﲏ أَِﰊ ﻋﻦ‬ ٍ ِ ِ
‫ث َﻋ ْﻦ‬ َْ ‫ﺻﺎﻟ ِﺢ ﺑْ ِﻦ َﻛْﻴ َﺴﺎ َن َﻋ ْﻦ‬ َ َْ َ َ َ‫ﻴﻢ ﺑْ ِﻦ َﺳ ْﻌﺪ ﻗ‬ َ ‫ﻮب ﺑْ ُﻦ إﺑْـَﺮاﻫ‬ ُ ‫ﻳـَ ْﻌ ُﻘ‬
‫اﳊَ َﻜ ِﻢ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ اﻟْ ِﻤ ْﺴ َﻮِر َﻋ ْﻦ أَِﰊ َراﻓِ ٍﻊ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬
ْ ‫َﺟ ْﻌ َﻔ ِﺮ ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬
‫ﱯ ﺑـَ َﻌﺜَﻪُ اﻟﻠﱠﻪُ ِﰲ أُﱠﻣ ٍﺔ ﻗَـْﺒﻠِﻲ إِﱠﻻ‬ ِ َ َ‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﻗ‬
‫ﺎل َﻣﺎ ﻣ ْﻦ ﻧَِ ﱟ‬ َ ََ َْ ُ َ َ ‫ﻮد أَ ﱠن َر ُﺳ‬ٍ ‫ﻣﺴﻌ‬
ُْ َ
89
Musnad Abū Dāwūd, Kitāb Al Malāḥim 3774 and in Sunan At-Tirmidhī, Kitāb Tafsīr Al Qur√ān 2974 and in
Sunan Ibn Mājah, Kitāb Al Fitan 3996.
P a g e | 115
‫ﻒ ِﻣ ْﻦ‬ ِِ
ُ ُ‫ﺎب ﻳَﺄْ ُﺧ ُﺬو َن ﺑِ ُﺴﻨﱠﺘﻪ َوﻳـَ ْﻘﺘَ ُﺪو َن ﺑِﺄ َْﻣ ِﺮﻩِ ﰒُﱠ إِﻧـ َﱠﻬﺎ َﲣْﻠ‬ٌ ‫َﺻ َﺤ‬
ِِ ِ
ْ ‫َﻛﺎ َن ﻟَﻪُ ﻣ ْﻦ أُﱠﻣﺘﻪ َﺣ َﻮا ِرﻳﱡﻮ َن َوأ‬
‫ﺎﻫ َﺪ ُﻫ ْﻢ ﺑِﻴَ ِﺪﻩِ ﻓَـ ُﻬ َﻮ‬
َ ‫ﻮف ﻳـَ ُﻘﻮﻟُﻮ َن َﻣﺎ َﻻ ﻳـَ ْﻔ َﻌﻠُﻮ َن َوﻳـَ ْﻔ َﻌﻠُﻮ َن َﻣﺎ َﻻ ﻳـُ ْﺆَﻣُﺮو َن ﻓَ َﻤ ْﻦ َﺟ‬ ٌ ُ‫ﺑـَ ْﻌ ِﺪ ِﻫ ْﻢ ُﺧﻠ‬
ِ ِِ ِ ِ ِِ ِ ِ
َ‫ﺲ َوَراء‬ َ ‫ﺎﻫ َﺪ ُﻫ ْﻢ ﺑ َﻘ ْﻠﺒﻪ ﻓَـ ُﻬ َﻮ ُﻣ ْﺆﻣ ٌﻦ َوﻟَْﻴ‬ َ ‫ﺎﻫ َﺪ ُﻫ ْﻢ ﺑِﻠ َﺴﺎﻧﻪ ﻓَـ ُﻬ َﻮ ُﻣ ْﺆﻣ ٌﻦ َوَﻣ ْﻦ َﺟ‬ َ ‫ُﻣ ْﺆﻣ ٌﻦ َوَﻣ ْﻦ َﺟ‬
‫ﺖ َﻋْﺒ َﺪ اﻟﻠﱠ ِﻪ ﺑْ َﻦ ُﻋ َﻤَﺮ ﻓَﺄَﻧْ َﻜَﺮﻩُ َﻋﻠَ ﱠﻲ ﻓَـ َﻘ ِﺪ َم‬ ِ
ُ ْ‫ﺎل أَﺑُﻮ َراﻓ ٍﻊ ﻓَ َﺤ ﱠﺪﺛ‬ َ َ‫ﺎن َﺣﺒﱠﺔُ َﺧ ْﺮَد ٍل ﻗ‬ ِ َ‫اﻹﳝ‬ ِْ ‫ﻚ ِﻣ ْﻦ‬ ِ
َ ‫َذﻟ‬
ِ ِ ٍ
‫ﺖ َﻣ َﻌﻪُ ﻓَـﻠَ ﱠﻤﺎ‬ ُ ‫ﻮدﻩُ ﻓَﺎﻧْﻄَﻠَ ْﻘ‬ ُ ‫ﺎﺳﺘَْﺘﺒَـ َﻌ ِﲏ إِﻟَْﻴﻪ َﻋْﺒ ُﺪ اﻟﻠﱠﻪ ﺑْ ُﻦ ُﻋ َﻤَﺮ ﻳـَ ُﻌ‬ ْ َ‫اﺑْ ُﻦ َﻣ ْﺴﻌُﻮد ﻓَـﻨَـَﺰَل ﺑَِﻘﻨَﺎةَ ﻓ‬
‫ﺻﺎﻟِ ٌﺢ‬ َ ‫ﺎل‬ َ َ‫ﻳﺚ ﻓَ َﺤ ﱠﺪﺛَﻨِ ِﻴﻪ َﻛ َﻤﺎ َﺣ ﱠﺪﺛْـﺘُﻪُ اﺑْ َﻦ ُﻋ َﻤَﺮ ﻗ‬ ِ ‫اﳊ ِﺪ‬ ٍ
َْ ‫ﺖ اﺑْ َﻦ َﻣ ْﺴ ُﻌﻮد َﻋ ْﻦ َﻫ َﺬا‬ ُ ْ‫َﺟﻠَ ْﺴﻨَﺎ َﺳﺄَﻟ‬
ٍ ِِ ِ ِ
‫َﺧﺒَـَﺮﻧَﺎ اﺑْ ُﻦ‬ْ ‫ﻚ َﻋ ْﻦ أَِﰊ َراﻓ ٍﻊ و َﺣ ﱠﺪﺛَﻨﻴﻪ أَﺑُﻮ ﺑَ ْﻜ ِﺮ ﺑْ ُﻦ إِ ْﺳ َﺤ َﻖ ﺑْ ِﻦ ُﳏَ ﱠﻤﺪ أ‬ َ ‫ﱢث ﺑِﻨَ ْﺤ ِﻮ ذَﻟ‬ َ ‫َوﻗَ ْﺪ ُﲢُﺪ‬
‫اﳋَﻄْ ِﻤ ﱡﻲ َﻋ ْﻦ َﺟ ْﻌ َﻔ ِﺮ‬ ْ ‫ﻀْﻴ ِﻞ‬ َ ‫ث ﺑْ ُﻦ اﻟْ ُﻔ‬ ُ ‫اﳊَﺎ ِر‬
ْ ‫َﺧﺒَـَﺮِﱐ‬ ْ ‫ﺎل أ‬َ َ‫أَِﰊ َﻣ ْﺮَﱘَ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟْ َﻌ ِﺰﻳ ِﺰ ﺑْ ُﻦ ُﳏَ ﱠﻤ ٍﺪ ﻗ‬
ِ ِ ِ ْ ‫ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬
‫ﱠﱯ‬‫اﳊَ َﻜ ِﻢ َﻋ ْﻦ َﻋْﺒﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ اﻟْﻤ ْﺴ َﻮِر ﺑْ ِﻦ ﳐََْﺮَﻣﺔَ َﻋ ْﻦ أَِﰊ َراﻓ ٍﻊ َﻣ ْﻮَﱃ اﻟﻨِ ﱢ‬
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫ﻮد أَ ﱠن رﺳ‬ٍ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﻋﻦ ﻋﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑ ِﻦ ﻣﺴﻌ‬
‫ﺎل‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُْ َ ْ َْ ْ َ َ َ َ ْ َ ُ َ
ِ ‫َﺪْ ﻛَﺎنَ ﻟَﻪُ ﺣَﻮَارِﻳﱡﻮنَ ﻳـَﻬْﺘَﺪُونَ ﻬﺑ ْﺪﻳِِﻪ وﻳﺴﺘَـﻨﱡﻮ َن ﺑِﺴﻨﱠﺘِ ِﻪ ِﻣﺜْﻞ ﺣ ِﺪ‬
ِ ‫ﱯ إِﱠﻻ َو‬ ِ
‫ﻳﺚ‬ َ َ ُ ْ ََ َ ‫َﻣﺎ َﻛﺎ َن ﻣ ْﻦ ﻧَِ ﱟ‬
‫اﺟﺘِ َﻤ ِﺎع اﺑْ ِﻦ ُﻋ َﻤَﺮ َﻣ َﻌﻪُ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﳝﺎن‬ ٍ ِ
ْ ‫وم اﺑْ ِﻦ َﻣ ْﺴ ُﻌﻮد َو‬
َ ‫ﺻﺎﻟ ٍﺢ َوَﱂْ ﻳَ ْﺬ ُﻛ ْﺮ ﻗُ ُﺪ‬
َ
(٧١
It was told to us by fiAmrū An-Nāqid and Abū Bakr bin An-Naḍr and fiAbd
bin Ḥumaid and the statement of fiAbd said it was narrated by Yafiqūb bin
Ibrāhīm bin Safid who said it was narrated by his my father from Ṣāliḥ bin
Kaisān from Al Ḥārith from Jafifar bin fiAbdullāh bin Al Ḥakam from
fiAbdur-Raḥmān bin Al Miswar from Abī Rāfifi from fiAbdullāh bin Masfiūd
that the Messenger of Allāh  observed: “Never a Prophet had been sent
before me by Allāh towards his nation who had not among his people (his)
disciples and companions who followed his ways and obeyed his
command. Then there came after them their successors who said whatever
they did not practise, and practised whatever they were not commanded to
do. He who strove against them with his hand was a believer: he who
strove against them with his tongue was a believer, and he who strove
against them with his heart was a believer and beyond that there is no faith
P a g e | 116
even to the extent of a mustard seed”. Abu Rāfifi said: “I narrated this
ḥadīth to fiAbdullāh bin fiUmar; he contradicted me. There happened to
come fiAbdullāh bin Masfiūd who stayed at Qanāt, and fiAbdullāh bin
fiUmar wanted me to accompany him for visiting him (as fiAbdullāh bin
Masfiūd was ailing), so I went along with him and as we sat (before him) I
asked Ibn Masfiūd about this ḥadīth. He narrated it in the same way as I
narrated it to Ibn fiUmar. Ṣāliḥ said: “Indeed this was as narrated by Abī
Rāfifi”. And it was narrated by Abū Bakr bin Isḥaq bin Muḥammad who
told us the son of Abī Maryam who narrated that fiAbdul-fiAzīz bin
Muḥammad who said that Al Ḥārith bin Al Fuḍail Al Khaṭmī from Jafifar
bin fiAbdullāh bin Al Ḥakam from fiAbdur-Raḥmān bin Al Miswar bin
Makhramah from Abī Rāfifi the slave of the Prophet  from fiAbdullāh bin
Masfiūd from the Messenger of Allāh  who said: “There was never a
Prophet except that he possessed defenders who asked for guidance by
means of his guidance, and took (on board) sunnah from his sunnah”, such
as the ḥadīth of Ṣāliḥ, but he did not mention the arrival of Ibn Masfiūd and
the gathering together with Ibn fiUmar. 90 89F
ِ ِ ِ ‫ﺎﺷﻢ ﺑﻦ اﻟْ َﻘ‬

َ َ‫ﺎﺳ ِﻢ ﻗ‬
َ َ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ ُزَﻫْﻴـٌﺮ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ ُﻣ َﻌﺎ ِوﻳَﺔَ ﻗ‬ ِ
ُ ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﲰَﺎﻋ‬
‫ﻴﻞ‬ ُ ْ ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ َﻫ‬- ٣
‫ﺎل ﻗَ َﺎم أَﺑُﻮ ﺑَ ْﻜ ٍﺮ َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨﻪُ ﻓَ َﺤ ِﻤ َﺪ اﻟﻠﱠﻪَ َﻋﱠﺰ َو َﺟﻞﱠ‬ َ َ‫ﺑْ ُﻦ أَِﰊ َﺧﺎﻟِ ٍﺪ ﻗ‬
ٌ ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ ﻗَـْﻴ‬
َ َ‫ﺲ ﻗ‬
ِ‫ﱠ‬ ِِ ِ ‫ﺎل ﻳﺎ أَﻳـﱡ َﻬﺎ اﻟﻨ‬ ِ
‫ﻳﻦ َآﻣﻨُﻮا َﻋﻠَْﻴ ُﻜ ْﻢ‬ َ ‫ﱠﺎس إﻧﱠ ُﻜ ْﻢ ﺗَـ ْﻘَﺮءُو َن َﻫﺬﻩ ْاﻵﻳَﺔَ } ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﺬ‬ ُ َ َ ‫َوأَﺛْـ َﲎ َﻋﻠَْﻴﻪ ﻓَـ َﻘ‬
ِ ِ
‫ﻀ ُﻌﻮﻧـَ َﻬﺎ َﻋﻠَﻰ َﻏ ِْﲑ‬ َ َ‫ﺿ ﱠﻞ إِ َذا ْاﻫﺘَ َﺪﻳْـﺘُ ْﻢ { إِ َﱃ آﺧ ِﺮ ْاﻵﻳَﺔ َوإِﻧﱠ ُﻜ ْﻢ ﺗ‬
َ ‫ﻀﱡﺮُﻛ ْﻢ َﻣ ْﻦ‬
ُ َ‫أَﻧْـ ُﻔ َﺴ ُﻜ ْﻢ َﻻ ﻳ‬
‫ﱠﺎس إِ َذا َرأ َْوا اﻟْ ُﻤْﻨ َﻜَﺮ‬ ِ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ وﺳﻠﱠﻢ ﻳـ ُﻘ‬ ِ َ ‫ﻣﻮ ِﺿﻌِﻬﺎ وإِ ﱢﱐ َِﲰﻌﺖ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬
َ ‫ﻮل إ ﱠن اﻟﻨ‬ َ َ ََ َُ ُ ْ َ َ َْ
‫ﻮل ﻳَﺎ‬ُ ‫ﺖ أَﺑَﺎ ﺑَ ْﻜ ٍﺮ َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋﻨْﻪُ ﻳـَ ُﻘ‬ ِ َ َ‫ﻚ اﻟﻠﱠﻪ أَ ْن ﻳـﻌ ﱠﻤﻬﻢ ﺑِﻌِ َﻘﺎﺑِِﻪ ﻗ‬
ُ ‫ﺎل َو َﲰ ْﻌ‬ ْ ُ ُ َ ُ َ ‫َوَﻻ ﻳـُﻐَﻴﱢـُﺮوﻩُ أ َْو َﺷ‬
‫ﺎن )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ‬ ِ َ‫أَﻳـﱡﻬﺎ اﻟﻨﱠﺎس إِﻳﱠﺎ ُﻛﻢ واﻟْ َﻜ ِﺬب ﻓَﺈِ ﱠن اﻟْ َﻜ ِﺬب ُﳎﺎﻧِﺐ ﻟِ ِْﻺﳝ‬
ٌ َ َ َ َ ْ ُ َ
(٢٩ ،١٦ ‫اﻟﻌﺸﺮة اﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ‬
It was narrated to us by Hāshim bin Al Qāsim who said it was narrated by
Zuhair that is Ibn Mufiāwiyah who said from Ismāfiīl bin Abī Khālid who
said from Qais who said “That Abū Bakr  stood and glorified Allāh 
and praised Him and then he said: “O mankind, surely all of you have
90
Ṣaḥīḥ Muslim, Kitāb Al Īmān 71.
P a g e | 117
read this ayāh” {O you who believe. You are all responsible for your
ownselves, and those who are astray will be of no danger to you…} (until
the end of the ayah), and you all put it out of its place. I heard the
messenger of Allāh  said: “Indeed if mankind sees that which is
contemptible and then does not change it, then it is feared Allāh will
disperse punishment upon all of them”. He said: “And I heard Abū Bakr 
say: “O mankind, beware of falsehood (distance yourselves from
falsehood) because indeed falsehood distances you all from faith”. 91 90F
‫ﺖ اﻟﻨـ ْﱡﻌ َﻤﺎ َن ﺑْ َﻦ ﺑَ ِﺸ ٍﲑ‬ ِ ُ ‫ﺎل َِﲰﻌﺖ ﻋ ِﺎﻣﺮا ﻳـ ُﻘ‬

ُ ‫ﻮل َﲰ ْﻌ‬ َ ً َ ُ ْ َ َ‫ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ﻧـُ َﻌْﻴ ٍﻢ َﺣ ﱠﺪﺛـَﻨَﺎ َزَﻛ ِﺮﻳﱠﺎءُ ﻗ‬- ٤
ِ‫ود اﻟﻠﱠﻪ‬ ِ ‫ﺎل ﻣﺜﻞ اﻟْ َﻘﺎﺋِ ِﻢ ﻋﻠَﻰ ﺣﺪ‬ ‫ﱠﱯ َ ﱠ ﱠ ِ ﱠ‬ ِ
ُُ َ ُ َ َ َ َ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ ﻗ‬ ‫َرﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨـ ُﻬ َﻤﺎ َﻋ ْﻦ اﻟﻨِ ﱢ‬
ٍ ِ ٍ ِ ِ
‫َﺳ َﻔﻠَ َﻬﺎ‬
ْ ‫ﻀ ُﻬ ْﻢ أ‬
ُ ‫ﻀ ُﻬ ْﻢ أ َْﻋ َﻼ َﻫﺎ َوﺑـَ ْﻌ‬ ُ ‫ﺎب ﺑـَ ْﻌ‬
َ ‫َﺻ‬
َ ‫اﺳﺘَـ َﻬ ُﻤﻮا َﻋﻠَﻰ َﺳﻔﻴﻨَﺔ ﻓَﺄ‬ ْ ‫َواﻟْ َﻮاﻗ ِﻊ ﻓ َﻴﻬﺎ َﻛ َﻤﺜَ ِﻞ ﻗَـ ْﻮم‬
‫اﺳﺘَـ َﻘ ْﻮا ِﻣ ْﻦ اﻟْ َﻤ ِﺎء َﻣﱡﺮوا َﻋﻠَﻰ َﻣ ْﻦ ﻓَـ ْﻮﻗَـ ُﻬ ْﻢ ﻓَـ َﻘﺎﻟُﻮا ﻟَ ْﻮ أَﻧﱠﺎ َﺧَﺮﻗْـﻨَﺎ ِﰲ‬ ِ ‫ﻓَ َﻜﺎ َن اﻟﱠ ِﺬﻳﻦ ِﰲ أ‬
ْ ‫َﺳ َﻔﻠ َﻬﺎ إِذَا‬ ْ َ
ِ ِ ِ
‫َﺧ ُﺬوا َﻋﻠَﻰ‬ َ ‫ﻮﻫ ْﻢ َوَﻣﺎ أ ََر ُادوا َﻫﻠَ ُﻜﻮا َﲨ ًﻴﻌﺎ َوإِ ْن أ‬ ُ ‫ﻧَﺼﻴﺒِﻨَﺎ َﺧ ْﺮﻗًﺎ َوَﱂْ ﻧـُ ْﺆذ َﻣ ْﻦ ﻓَـ ْﻮﻗَـﻨَﺎ ﻓَﺈِ ْن ﻳـَْﺘـ ُﺮُﻛ‬
‫ وﰲ ﺳﻨﻦ اﻟﱰﻣﺬي‬٢٣١٣ ‫ﲨ ًﻴﻌﺎ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﻛﺘﺎب ﺷﺮﻛﺔ‬ َِ ‫أَﻳ ِﺪﻳ ِﻬﻢ َﳒﻮا وَﳒﻮا‬
َْ َ َْ ْ ْ
(١٧٦٥٣ ،١٧٦٣٠ ‫ وﰲ ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ ﻛﻮﻓﻴﲔ‬٢٠٩٩ ‫ﻛﺘﺎب اﻟﻔﱳ‬
Narrated to us by Abū Nufiaim who narrated from Zakarīyah who said, ‘I
heard fiĀmr who said I heard An-Nufimān bin Bashīr  from the Prophet 
who said: “The parable of those people who enforce the laws of Allāh and
of those people who are silent towards them is like a group of people who
set sail in a ship and some of them have a place in the top and some of
them have a place in the bottom of the ship. Then the people who were in
the bottom of the ship when they loked for water to drink they must pass
through those people who were in the top of the ship whilst saying: “If we
may have holes in this ship for us so that we do not disturb those people
above us”. If the people above permitted the desires of those people from
below then they will all perish. However, if they are prevented by their
hands then they will all be saved”. 92 91F
Musnad Aḥmad, Kitāb Musnad Al fiAshrah Al Mubasharīn 16, 29.

91
92
Ṣaḥīḥ Al Bukhārī, Kitāb Sharikah 2313 and in Sunan At-Tirmidhī, Kitāb Al Fitan 2099 and in Musnad
Aḥmad, Kitāb Musnad Kūfiyin 17630, 17653.
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‫َﺧﺒَـَﺮﻧَﺎ َﻋﻠِ ﱡﻲ ﺑْ ُﻦ َزﻳْ ٍﺪ‬

‫ﺎل أ ْ‬‫ﺎد ﺑْ ُﻦ َﺳﻠَ َﻤﺔَ ﻗَ َ‬ ‫‪َ - ٥‬ﺣ ﱠﺪﺛـَﻨَﺎ ﻳَِﺰ ُ‬
‫ﻳﺪ ﺑْ ُﻦ َﻫ ُﺎرو َن َو َﻋﻔﱠﺎ ُن ﻗَ َﺎﻻ َﺣ ﱠﺪﺛـَﻨَﺎ َﲪﱠ ُ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ُﺧﻄْﺒَﺔً‬ ‫ﺎل ﺧﻄَﺒـﻨَﺎ رﺳ ُ ِ‬ ‫اﳋُ ْﺪ ِر ﱢ‬ ‫ﻋﻦ أَِﰊ ﻧَﻀﺮةَ ﻋﻦ أَِﰊ ﺳﻌِ ٍ‬
‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ي ﻗَ َ َ َ َ ُ‬ ‫ﻴﺪ ْ‬ ‫َ‬ ‫َْ َ ْ‬ ‫َْ‬
‫ﺲ َﺣ ِﻔﻈَ َﻬﺎ ِﻣﻨﱠﺎ َﻣ ْﻦ َﺣ ِﻔﻈَ َﻬﺎ َوﻧَ ِﺴﻴَـ َﻬﺎ ِﻣﻨﱠﺎ َﻣ ْﻦ ﻧَ ِﺴﻴَـ َﻬﺎ ﻓَ َﺤ ِﻤ َﺪ‬ ‫ﱠﻤ ِ‬ ‫ِ‬ ‫ﺑـ ْﻌ َﺪ اﻟْ َﻌ ْ ِ‬
‫ﺼ ِﺮ إ َﱃ ُﻣﻐَ ِْﲑﺑَﺎن اﻟﺸ ْ‬ ‫َ‬
‫ِ ِ ِ ِ‬ ‫ِ‬ ‫ﺎد وأَ ْﻛﺜَـﺮ ِﺣ ْﻔ ِﻈﻲ أَﻧﱠﻪ ﻗَ َ ِ‬
‫ﺎل ﲟَﺎ ُﻫ َﻮ َﻛﺎﺋ ٌﻦ إِ َﱃ ﻳـَ ْﻮم اﻟْﻘﻴَ َﺎﻣﺔ ﻓَ َﺤﻤ َﺪ اﻟﻠﱠﻪَ‬ ‫ُ‬ ‫ﺎل َﲪﱠ ٌ َ ُ‬ ‫ﺎل َﻋﻔﱠﺎ ُن َوﻗَ َ‬ ‫اﻟﻠﱠﻪَ ﻗَ َ‬
‫ﻀﺮةٌ ﺣ ْﻠﻮةٌ وإِ ﱠن اﻟﻠﱠﻪ ﻣﺴﺘﺨﻠِ ُﻔ ُﻜﻢ ﻓِﻴﻬﺎ ﻓَـﻨَ ِ‬ ‫ِ‬ ‫ِ‬ ‫َوأَﺛْـ َﲎ َﻋﻠَْﻴ ِﻪ ﰒُﱠ ﻗَ َ‬
‫ﺎﻇٌﺮ‬ ‫َ ُ َْ ْ ْ َ‬ ‫ﺎل أَﱠﻣﺎ ﺑـَ ْﻌ ُﺪ ﻓَﺈ ﱠن اﻟ ﱡﺪﻧْـﻴَﺎ َﺧ َ ُ َ َ‬
‫ﺎت َﺷ ﱠﱴ‬ ‫َﻛﻴﻒ ﺗَـﻌﻤﻠُﻮ َن أََﻻ ﻓَﺎﺗـﱠ ُﻘﻮا اﻟ ﱡﺪﻧْـﻴﺎ واﺗـﱠ ُﻘﻮا اﻟﻨﱢﺴﺎء أََﻻ إِ ﱠن ﺑ ِﲏ آدم ﺧﻠِ ُﻘﻮا ﻋﻠَﻰ ﻃَﺒـ َﻘ ٍ‬
‫َ ََ ُ َ َ‬ ‫ََ‬ ‫َ َ‬ ‫ْ َ َْ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻮت‬‫ﻮت ُﻣ ْﺆﻣﻨًﺎ َوﻣْﻨـ ُﻬ ْﻢ َﻣ ْﻦ ﻳُﻮﻟَ ُﺪ َﻛﺎﻓًﺮا َوَْﳛﻴَﺎ َﻛﺎﻓًﺮا َوﳝَُ ُ‬ ‫ﻣْﻨـ ُﻬ ْﻢ َﻣ ْﻦ ﻳُﻮﻟَ ُﺪ ُﻣ ْﺆﻣﻨًﺎ َوَْﳛﻴَﺎ ُﻣ ْﺆﻣﻨًﺎ َوﳝَُ ُ‬
‫ﻮت َﻛﺎﻓًِﺮا َوِﻣْﻨـ ُﻬ ْﻢ َﻣ ْﻦ ﻳُﻮﻟَ ُﺪ َﻛﺎﻓًِﺮا َوَْﳛﻴَﺎ َﻛﺎﻓًِﺮا‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫َﻛﺎﻓًﺮا َوﻣْﻨـ ُﻬ ْﻢ َﻣ ْﻦ ﻳُﻮﻟَ ُﺪ ُﻣ ْﺆﻣﻨًﺎ َوَْﳛﻴَﺎ ُﻣ ْﺆﻣﻨًﺎ َوﳝَُ ُ‬
‫آد َم أََﻻ ﺗَـَﺮْو َن إِ َﱃ ﲪَُْﺮِة َﻋْﻴـﻨَـْﻴ ِﻪ‬ ‫ِ‬ ‫ِ‬
‫ﺐ ﲨََْﺮةٌ ﺗُﻮﻗَ ُﺪ ِﰲ َﺟ ْﻮف اﺑْ ِﻦ َ‬ ‫ﻀَ‬ ‫ﻮت ُﻣ ْﺆﻣﻨًﺎ أََﻻ إِ ﱠن اﻟْﻐَ َ‬ ‫َوﳝَُ ُ‬
‫ِ‬ ‫واﻧْﺘِ َﻔ ِ ِ ِ ِ‬
‫ض أََﻻ إِ ﱠن َﺧْﻴـَﺮ اﻟﱢﺮ َﺟ ِﺎل‬ ‫ض ْاﻷ َْر َ‬ ‫ﻚ ﻓَ ْﺎﻷ َْر َ‬ ‫َﺣ ُﺪ ُﻛ ْﻢ َﺷْﻴﺌًﺎ ِﻣ ْﻦ ذَﻟ َ‬ ‫ﺎخ أ َْوَداﺟﻪ ﻓَﺈ َذا َو َﺟ َﺪ أ َ‬ ‫َ‬
‫ﺿﺎ‬ ‫ﺐ ﺳ ِﺮﻳﻊ اﻟﱢﺮﺿﺎ و َﺷﱠﺮ اﻟﱢﺮﺟ ِﺎل ﻣﻦ َﻛﺎ َن ﺳ ِﺮﻳﻊ اﻟْﻐَﻀ ِ ِ‬ ‫َﻣ ْﻦ َﻛﺎ َن ﺑَ ِﻄﻲء اﻟْﻐَ َ ِ‬
‫ﺐ ﺑَﻄﻲءَ اﻟﱢﺮ َ‬ ‫َ َ َ‬ ‫َ َْ‬ ‫ﻀ َ َ َ َ‬ ‫َ‬
‫ِ‬
‫َﺈِذَا ﻛَﺎنَ اﻟﺮﱠﺟُﻞُ ﺑَﻄِﻲءَ اﻟْﻐَﻀَﺐِ ﺑَﻄِﻲءَ اﻟْﻔَﻲْءِ وَﺳَﺮِﻳﻊَ اﻟْﻐَﻀَﺐِ وَﺳَﺮِﻳﻊَ اﻟْﻔَﻲْءِ ﻓَﺈِﻧـﱠﻬَﺎ ﻬﺑَﺎ أََﻻ‬
‫ﺐ َو َﺷﱠﺮ اﻟﺘﱡ ﱠﺠﺎ ِر َﻣ ْﻦ َﻛﺎ َن َﺳﻴﱢ َﺊ‬ ‫ﻀ ِﺎء َﺣﺴﻦ اﻟﻄﱠﻠَ ِ‬ ‫إِ ﱠن َﺧْﻴـَﺮ اﻟﺘﱡ ﱠﺠﺎ ِر َﻣ ْﻦ َﻛﺎ َن َﺣ َﺴ َﻦ اﻟْ َﻘ َ‬
‫ََ‬
‫ﻀ ِﺎء‬ ‫ﺐ أ َْو َﻛﺎ َن َﺳﻴﱢ َﺊ اﻟْ َﻘ َ‬ ‫ﻀ ِﺎء َﺳﻴﱢﺊ اﻟﻄﱠﻠَ ِ‬
‫َ‬ ‫ﺐ ﻓَِﺈ َذا َﻛﺎ َن اﻟﱠﺮ ُﺟ ُﻞ َﺣ َﺴ َﻦ اﻟْ َﻘ َ‬ ‫ﻀ ِﺎء َﺳﻴﱢﺊ اﻟﻄﱠﻠَ ِ‬
‫َ‬ ‫اﻟْ َﻘ َ‬
‫َﺴَﻦَ اﻟﻄﱠﻠَﺐِ ﻓَﺈِﻧـﱠﻬَﺎ ﻬﺑَﺎ أََﻻ إِ ﱠن ﻟِ ُﻜ ﱢﻞ َﻏ ِﺎد ٍر ﻟَِﻮاءً ﻳـَ ْﻮَم اﻟْ ِﻘﻴَ َﺎﻣ ِﺔ ﺑَِﻘ ْﺪ ِر َﻏ ْﺪ َرﺗِِﻪ أََﻻ َوأَ ْﻛﺒَـُﺮ اﻟْﻐَ ْﺪ ِر‬
‫ِ‬
‫ِ‬ ‫َﻏ ْﺪ ُر أ َِﻣ ِﲑ َﻋﺎ ﱠﻣ ٍﺔ أََﻻ َﻻ ﳝَْﻨَـ َﻌ ﱠﻦ َر ُﺟ ًﻼ َﻣ َﻬﺎﺑَﺔُ اﻟﻨ ِ‬
‫ﻀ َﻞ‬ ‫ﱠﺎس أَ ْن ﻳـَﺘَ َﻜﻠﱠ َﻢ ﺑِﺎ ْﳊَ ﱢﻖ إِذَا َﻋﻠ َﻤﻪُ أََﻻ إِ ﱠن أَﻓْ َ‬
‫ﺎل أََﻻ إِ ﱠن ِﻣﺜْ َﻞ َﻣﺎ‬ ‫ِ‬ ‫ِ‬ ‫ٍ ِ‬ ‫ِ‬ ‫ِْ ِ ِ‬
‫ﺲ ﻗَ َ‬ ‫ﱠﻤ ِ‬‫اﳉ َﻬﺎد َﻛﻠ َﻤﺔُ َﺣ ﱟﻖ ﻋْﻨ َﺪ ُﺳ ْﻠﻄَﺎن َﺟﺎﺋ ٍﺮ ﻓَـﻠَ ﱠﻤﺎ َﻛﺎ َن ﻋْﻨ َﺪ ُﻣﻐَ ِْﲑﺑَﺎن اﻟﺸ ْ‬
‫ﻀﻰ ِﻣﻨْﻪُ )ﻣﺴﻨﺪ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ﺑ ِﻘﻲ ِﻣﻦ اﻟ ﱡﺪﻧْـﻴﺎ ﻓِﻴﻤﺎ ﻣ ِ ِ‬
‫ﻴﻤﺎ َﻣ َ‬
‫ﻀﻰ ﻣْﻨـ َﻬﺎ ﻣﺜْ ُﻞ َﻣﺎ ﺑَﻘ َﻲ ﻣ ْﻦ ﻳـَ ْﻮﻣ ُﻜ ْﻢ َﻫ َﺬا ﻓ َ‬
‫َ َ ْ َ َ ََ‬
‫أﲪﺪ ﻛﺘﺎب ﺑﺎﻗﻲ ﻣﺴﻨﺪ اﳌﻜﺜﺮﻳﻦ ‪(١٠٧١٦‬‬
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It was narrated to us by Yazīd bin Hārūn and fiAffān who said that it was
narrated to us from Ḥammād bin Salamah who said it was narrated to us
from fiAlīy bin Zaid from Abī Naḍirah from Abī Safiīd Al Khudrīy who said:
‘The Messenger of Allāh  delivered a speech to us after the fiAṣr ṣalāt
until the sun began to set, and amongst us were those who remembered it
and those who forgot it, and he  praised Allāh’. fiAffān said and Ḥammād
said – The most I remembered was that he  said something about what
will happen until the Day of Resurrection, and he  praised Allāh and then
he said: “To begin; This world is sweet and green and Allāh Almighty has
appointed you vice-regents in it, then He will see what it is that you all do.
Know that, be fearful of the world and women, and know that the Children
of Ādam were created in various degrees, and amongst them are those who
were born in a state of faith/belief, who live with faith and who die in faith.
Amongst them also are those who are born within a state of disbelief, who
live in disbelief and who die in a state of disbelief. And amongst them are
those who are born in a state of faith, who live in a state of faith, but who
die in a state of disbelief. And amongst them are those who are born in a
state of disbelief, who live in a state of disbelief, but who die in a state of
Islām. Know that, anger is the embers for the fire that is kindled within
bellies of the Children of Ādam, and know that all of you are able to see
the reds of their eyes and the swelling of the veins in the neck, so if a
person from amongst you all experiences this, then hopefully he sits. Know
that, indeed the best of men is the one who is slow to anger but easy to
acquiesce, and the worst of men is the one who is quich to anger and slow
to acquiesce. Whenever a man is slow to become angry and also slow to
subside, and a man is quick to anger and quick to subside then he is not the
best nor the worst. And the best of merchants is the one who is polite and
courteous in repaying debts and polite and courteous in collecting debts,
and the worst of merchants is the one who is nasty in repaying debts and
nasty in collecting debts. If a man is polite and courteous in repaying debts
and nasty in collecting debts, or is nasty in repaying debts and polite and
courteous in collecting debts then he is not the best nor the worst. Know
that every treacherous person will bear a banner on the day of
Resurrection appropriate to the degree of their treachery, and the most
treacherous is the treachery of a leader. Know that, do not disallow a man
from conveying the truth that he is aware of just because of fear of
mankind. Know that the best jihad is words of truth to a leader who is
despotic”. When the sun had descended he  said: “Know that, indeed the
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example of remaining time on this earth with time that has already passed
is like the rest of your day with the time already elapsed from it”. 93
ِ ِ ِ ٍ
ُ ‫ﻴﺪ ﺑْ ُﻦ ُﻣ ْﺴﻠ ٍﻢ َﺣ ﱠﺪﺛـَﻨَﺎ َﲪﱠ‬
‫ﺎد ﺑْ ُﻦ َﺳﻠَ َﻤﺔَ َﻋ ْﻦ‬ ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ َر ِاﺷ ُﺪ ﺑْ ُﻦ َﺳﻌِﻴﺪ اﻟﱠﺮْﻣﻠ ﱡﻲ َﺣ ﱠﺪﺛـَﻨَﺎ اﻟْ َﻮﻟ‬- ٦
ِ‫اﳉَ ْﻤﺮة‬ ِ ‫ﻮل اﻟﻠﱠ ِﻪ َ ﱠ ﱠ ِ ﱠ‬ ِ ‫ﺎل َﻋﺮض ﻟِﺮﺳ‬ ٍ ِ‫أَِﰊ َﻏﺎﻟ‬
َ ْ ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ َر ُﺟ ٌﻞ ﻋْﻨ َﺪ‬ ُ َ َ َ َ َ‫ﺐ َﻋ ْﻦ أَِﰊ أ َُﻣ َﺎﻣﺔَ ﻗ‬
ِ ِ ِْ ‫ي‬ ‫ﻮل اﻟﻠﱠ ِﻪ أَ ﱡ‬
ُ‫اﳉَ ْﻤَﺮَة اﻟﺜﱠﺎﻧﻴَﺔَ َﺳﺄَﻟَﻪ‬
ْ ‫ﺖ َﻋْﻨﻪُ ﻓَـﻠَ ﱠﻤﺎ َرأَى‬ َ ‫ﻀ ُﻞ ﻓَ َﺴ َﻜ‬َ ْ‫اﳉ َﻬﺎد أَﻓ‬ َ ‫ﺎل ﻳَﺎ َر ُﺳ‬
َ ‫ُوﱃ ﻓَـ َﻘ‬َ ‫ْاﻷ‬
َ َ‫ﺎل أَﻳْ َﻦ اﻟ ﱠﺴﺎﺋِ ُﻞ ﻗ‬
‫ﺎل أَﻧَﺎ‬ َ َ‫ﺐ ﻗ‬ ِِ ِ ِ َ ‫ﺖ َﻋْﻨﻪُ ﻓَـﻠَ ﱠﻤﺎ رَﻣﻰ ﲨَْﺮَة اﻟْ َﻌ َﻘﺒَ ِﺔ و‬
َ ‫ﺿ َﻊ ر ْﺟﻠَﻪُ ﰲ اﻟْﻐَْﺮز ﻟﻴَـ ْﺮَﻛ‬ َ َ َ َ ‫ﻓَ َﺴ َﻜ‬
‫ﺎن َﺟﺎﺋٍِﺮ )ﺳﻨﻦ إﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎب اﻟﻔﱳ‬ ٍ َ‫ﺎل َﻛﻠِﻤﺔُ ﺣ ﱟﻖ ﻋِْﻨ َﺪ ِذي ﺳ ْﻠﻄ‬ ِ َ ‫ﻳﺎ رﺳ‬
ُ َ َ َ َ‫ﻮل اﻟﻠﱠﻪ ﻗ‬ َُ َ
(٤٠٠٢
It was narrated to us by Rāshīd bin Safiīd Ar-Ramlīy who narrated to us

from Al Walīd bin Muslim who narrated to us from Ḥammād bin Salamah
from Abī Ghālib from Abī Umāmah who said: “A man waylaid the
Messenger of Allāh  at the time he  was at Jamratul √Ūlā and asked
him: ‘O Messenger of Allāh (), which jihad is the best?” He  remained
silent and when he saw him  at Jamratuth-Thāniyah, he asked again but
he  remained silent. After he  had finished with Jamratul fiAqabah, he 
stood upon a log to climb onto transport and he  asked: “Where is the
person who asked questions earlier?” The man answered, “It is me O
messenger of Allāh (). He  said: “Words of truth delivered to a leader
who is despotic”. 94 93F
ِ ِ ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ُﻋﺒَ َﺎدةَ اﻟْ َﻮ ِاﺳ ِﻄ ﱡﻲ َﺣ ﱠﺪﺛـَﻨَﺎ ﻳَِﺰ‬- ٧

‫ﻴﻞ‬ ْ ‫ﻳﺪ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ َﻫ ُﺎرو َن أ‬
ُ ‫َﺧﺒَـَﺮﻧَﺎ إ ْﺳَﺮاﺋ‬
‫ﻮل اﻟﻠﱠ ِﻪ‬ ‫اﳋُ ْﺪ ِر ﱢ‬ ٍ ِ‫ﰲ ﻋﻦ أَِﰊ ﺳﻌ‬ ِ
ُ ‫ﺎل َر ُﺳ‬ َ َ‫ﺎل ﻗ‬
َ َ‫ي ﻗ‬ ْ ‫ﻴﺪ‬ َ ْ َ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ُﺟ َﺤ َﺎد َة َﻋ ْﻦ َﻋﻄﻴﱠﺔَ اﻟْ َﻌ ْﻮِ ﱢ‬
93
Musnad Aḥmad, Kitāb Bāqī Musnad Al Mukhtarīn 10716.
94
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ٍ َ‫اﳉِﻬ ِﺎد َﻛﻠِﻤﺔُ ﻋ ْﺪ ٍل ِﻋْﻨ َﺪ ﺳ ْﻠﻄ‬

‫ﺎن َﺟﺎﺋٍِﺮ أ َْو أ َِﻣ ٍﲑ َﺟﺎﺋٍِﺮ )ﺳﻨﻦ‬ ِ
َ ْ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ أَﻓ‬
ُ َ َ َ ْ ‫ﻀ ُﻞ‬ َ
(٣٧٨١ ‫أﺑﻮ داود‬
It was narrated to us from Muḥammad bin fiUbaidah Al Wāsiṭīy who
narrated from Yazīd that is Ibn Hārūn who narrated from Isrā√īl who
narrated from Muḥammad bin Juḥādah from fiAṭīyah Al fiAwfīy from Abī
Safiīd Al Khudrīy who said: ‘The Messenger of Allāh  said: “The best of
jihad is to convey the truth to a despotic leader or a tyrannical leader”. 95 94F
III. PURPOSE:
1. To maintain the stability and establish the authority of Islām and
Jamāfiah Islāmiyah.
2. To prevent the realization of the authority of evil people (fājir –
immoral person).
3. In order to inculcate the fertility of mafirūf and prevent overt munkar.
IV. FUNCTION:
1. As a means to safeguard the purity of the fiaqīdah, fiibādah and akhlāq
of the jamāfiah’s members.
2. As a means for the fertile development of the mafirūf.
3. As a means to prevent vast spread of immorality.
V. METHOD:
a. Implementation of Amr bi’l Mafirūf wa Nahī fian al Munkar:
1. Tafirīf: explain the essence of abandoning the mafirūf and or the
munkar that is undertaken.
2. An-Nuṣḥu (sincere advice) and At-Tadhkīr (reminder): gently
advise in order that the mafirūf that was abandoned is again practiced
and or the rejection of the munkar that is undertaken.
95
Sunan Abū Dāwūd 3781.
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3. At-Tafinīf: stern reprimanding whenever the second step is not

impressed.
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ḤISBAH
I. TAfiRĪF:
a. Linguistically:
Meaning: To think, guess or calculate.
b. Technically:
‫ أﻣﺮ ﺑﺎﳌﻌﺮوف إذا ﻇﻬﺮ ﺗﺮﻛﻪ و�ﻲ ﻋﻦ اﳌﻨﻜﺮ إذا ﻇﻬﺮ ﻓﻌﻠﻪ‬: ‫واﳊﺴﺒﺔ ﻋﻨﺪ اﻟﻔﻘﻬﺎء‬
Meaning: Al Ḥisbah: according to the legists (experts of fiqh) that is:
Command towards goodness whenever it appears to be being abandoned
and prevent what is immoral whenever it appears to be being undertaken.
What we mean by Ḥisbah is: Amr bi’l Mafirūf wa Nahī fian al Munkar that is
carried out by an institution formed by the jamāfiah.
II. MASHRŪʿĪYAH
a. Allāh decrees:
            –١
   
āLet there arise out of you a group of people inviting to all that is good
(Islâm), enjoining Al-Mafirūf and forbidding Al-Munkar. And it is they who
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          –٢
            
  
You are the best of peoples ever raised up for mankind; You enjoin Al-
Mafirūf and forbid Al-Munkar, and you believe in Allāh. And had the
people of the Scripture (Jews and Christians) believed, it would have been
better for them; among them are some who have faith, but most of them are
Al-Fāsiqūn (disobedient to Alālh - and rebellious against Allāh’s
Command). 97 96F
         –٣
         
        
The believers, men and women, are Auliyā√ (helpers, supporters, friends,
            –٤
           
      
Those among the Children of Isrā√īl who disbelieved were cursed by the
tongue of Dāwūd (David) and fiĪsā (Jesus), son of Maryam (Mary). That
97
98
P a g e | 125
was because they disobeyed (Allāh and the Messengers) and were ever
transgressing beyond bounds.
They used not to forbid one another from the Munkar which they
committed. Vile indeed was what they used to do. 99
             –٥
     
“O my son! AqimiṣṢalāt (perform AṣṢalāt), enjoin (people) for

AlMafirūf, and forbid (people) from AlMunkar, and bear with patience
whatever befall you. Verily! These are some of the important
commandments ordered by Allāh with no exemption. 100 9F
ِ
‫ﻴﻊ َﻋ ْﻦ ُﺳ ْﻔﻴَﺎ َن ح و َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟْ ُﻤﺜَـ ﱠﲎ‬ ٌ ‫ – َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ﺑَ ْﻜ ِﺮ ﺑْ ُﻦ أَِﰊ َﺷْﻴﺒَﺔَ َﺣ ﱠﺪﺛـَﻨَﺎ َوﻛ‬١
ٍ ‫ﺲ ﺑْ ِﻦ ﻣﺴﻠِ ٍﻢ َﻋﻦ ﻃَﺎ ِرِق ﺑْ ِﻦ ِﺷﻬ‬ ِ
‫ﺎب‬ َ ْ ْ ُ ِ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﺟ ْﻌ َﻔ ٍﺮ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺷ ْﻌﺒَﺔُ ﻛ َﻼ ُﳘَﺎ َﻋ ْﻦ ﻗَـْﻴ‬
‫ﺼ َﻼةِ َﻣ ْﺮَوا ُن ﻓَـ َﻘ َﺎم إِﻟَْﻴ ِﻪ‬ ِ ِ‫ﺎﳋﻄْﺒ ِﺔ ﻳـﻮم اﻟْﻌ‬
‫ﻴﺪ ﻗَـْﺒ َﻞ اﻟ ﱠ‬ ِ َ َ‫ﻳﺚ أَِﰊ ﺑَ ْﻜ ٍﺮ ﻗ‬ ِ
َ ْ َ َ ُْ ‫ﺎل أَﱠو ُل َﻣ ْﻦ ﺑَ َﺪأَ ﺑ‬ ُ ‫َوَﻫ َﺬا َﺣﺪ‬
ٍ ِ‫ﺎل أَﺑﻮ ﺳﻌ‬ ِ َ ‫اﳋُﻄْﺒَ ِﺔ ﻓَـ َﻘ‬
‫ﻴﺪ أَﱠﻣﺎ َﻫ َﺬا ﻓَـ َﻘ ْﺪ‬ َ ُ َ ‫ﻚ ﻓَـ َﻘ‬ َ ‫ﺎل ﻗَ ْﺪ ﺗُِﺮَك َﻣﺎ ُﻫﻨَﺎﻟ‬ ْ ‫ﺼ َﻼةُ ﻗَـْﺒ َﻞ‬‫ﺎل اﻟ ﱠ‬ َ ‫َر ُﺟ ٌﻞ ﻓَـ َﻘ‬
‫ﻮل َﻣ ْﻦ َرأَى ِﻣْﻨ ُﻜ ْﻢ ُﻣْﻨ َﻜًﺮا‬ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ِ َ ‫ﻗَﻀﻰ ﻣﺎ ﻋﻠَﻴ ِﻪ َِﲰﻌﺖ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َْ َ َ
ِ ِ ِِ
‫ﺎن َﺣ ﱠﺪﺛـَﻨَﺎ‬ ِ َ‫اﻹﳝ‬ ِْ ‫ﻒ‬ ُ ‫َﺿ َﻌ‬
ْ ‫ﻚأ‬ َ ‫ﻓَـ ْﻠﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑِﻴَﺪﻩ ﻓَِﺈ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِﻠ َﺴﺎﻧِِﻪ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِ َﻘ ْﻠﺒِ ِﻪ َوذَﻟ‬
‫ﻴﻞ ﺑْ ِﻦ َر َﺟ ٍﺎء َﻋ ْﻦ‬ ِ ِ
َ ‫ﺶ َﻋ ْﻦ إ ْﲰَﻌ‬
ِ
ُ ‫ﺐ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟْ َﻌ َﻼء َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻣ َﻌﺎ ِوﻳَﺔَ َﺣ ﱠﺪﺛـَﻨَﺎ ْاﻷ َْﻋ َﻤ‬ ٍ ْ‫أَﺑُﻮ ُﻛﺮﻳ‬
َ
ٍ ِ‫ﺎب ﻋﻦ أَِﰊ ﺳﻌ‬ ٍ ِ ِ ِ ٍ ِ‫أَﺑِ ِﻴﻪ ﻋﻦ أَِﰊ ﺳﻌ‬
‫ﻴﺪ‬ َ ْ َ ‫ﺲ ﺑْ ِﻦ ُﻣ ْﺴﻠ ٍﻢ َﻋ ْﻦ ﻃَﺎ ِرق ﺑْ ِﻦ ﺷ َﻬ‬ ‫اﳋُ ْﺪ ِر ﱢ‬
ِ ‫ي َوﻋَ ْﻦ ﻗَـْﻴ‬ ْ ‫ﻴﺪ‬ َ َْ
ِ ‫ﻴﺪ ﻋﻦ اﻟﻨِﱠﱯ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﲟِِﺜْ ِﻞ ﺣ ِﺪ‬ٍِ ِ ِ ِ ‫ي ِﰲ ﻗِ ﱠ‬
‫اﳋُ ْﺪ ِر ﱢ‬
‫ﻳﺚ‬ َ َ ََ َْ ُ َ ‫ﺼﺔ َﻣ ْﺮَوا َن َو َﺣﺪﻳﺚ أَِﰊ َﺳﻌ َ ْ ﱢ‬ ْ
99
Sūrah Al Mā√idah (5), āyāt 78-79.
100
Sūrah Luqmān (31), ayāh 17.
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‫ وﰲ ﺳﻨﻦ اﻟﻨﺴﺎﺋﻲ ﻛﺘﺎب اﻹﳝﺎن‬٧٠ ‫ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﳝﺎن‬-101 ‫ُﺷ ْﻌﺒَﺔَ َو ُﺳ ْﻔﻴَﺎ َن‬ F 10
‫ وﰲ‬٣٧٧٧ ‫ و ﻛﺘﺎب اﳌﻼﺣﻢ‬٩٦٣ ‫ وﰲ ﺳﻨﻦ أﰊ داود ﻛﺘﺎب اﻟﺼﻼة‬٤٩٢٢ ‫و ﺷﺮاﺋﻌﺔ‬

‫ وﰲ ﻣﺴﻨﺪ‬٤٠٠٣ ‫ و ﻛﺘﺎب اﻟﻔﱳ‬١٢٦٥ ‫ﺳﻨﻦ أﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎب إﻗﺎﻣﺔ اﻟﺼﻼة و اﻟﺴﻨﺔ‬
(١١٠٩٠ ،١١٠٣٤ ،١٠٧٢٣ ،١٠٦٥١ ‫أﲪﺪ ﻛﺘﺎب ﺑﺎﻗﻲ ﻣﻴﻨﺪ اﳌﻜﺜﺮﻳﻦ‬
It has been narrated to us by Abū Bakr bin Abī Shaibah who narrated from
Wakīfi from Sufyān who told us and told me from Muḥammad bin Al
Muthannā who narrated from Muḥammad bin Jafifar who narrated from
Shufibah both from Qais bin Muslim from Ṭāriq bin Shihāb and this is
narrated from Abū Safiīd and this man determined that he heard the
Messenger of Allāh  who said: “He who amongst you sees something
abominable should modify it with the help of his hand; and if he has not
strength enough to do it, then he should do it with his tongue, and if he has
not strength enough to do it, (even) then he should (abhor it) from his
heart, and that is the least of faith. Narrated by Abū Kuraib Muḥammad
bin Al fiAlā√ who narrated from Abū Mufiāwiyah who narrated from Al
Afimash from Ismafiīl bin Rajā√ from his father from Abī Safiīd Al Khudrīy
and from Qais bin Muslim from Ṭāriq bin Shihāb from Abī Safiīd Al
Khudrīy in the narrative of Marwān and the narrative of Abī Safiīd from
the Prophet  and such a narrative from Shufibah and Sufyān. 102 10F
‫ﻆ ﻟِ َﻌْﺒ ٍﺪ ﻗَﺎﻟُﻮا َﺣ ﱠﺪﺛـَﻨَﺎ‬

ُ ‫ﱠﻀ ِﺮ َو َﻋْﺒ ُﺪ ﺑْ ُﻦ ُﲪَْﻴ ٍﺪ َواﻟﻠﱠ ْﻔ‬ ِ
ْ ‫ – َﺣ ﱠﺪﺛـَﻨَﺎ َﻋ ْﻤٌﺮو اﻟﻨﱠﺎﻗ ُﺪ َوأَﺑُﻮ ﺑَ ْﻜ ِﺮ ﺑْ ُﻦ اﻟﻨ‬٢
ِ ‫اﳊﺎ ِر‬ ِ ‫ﺎل ﺣ ﱠﺪﺛَِﲏ أَِﰊ ﻋﻦ‬ ٍ ِ ِ
‫ث َﻋ ْﻦ‬ َْ ‫ﺻﺎﻟ ِﺢ ﺑْ ِﻦ َﻛْﻴ َﺴﺎ َن َﻋ ْﻦ‬ َ َْ َ َ َ‫ﻴﻢ ﺑْ ِﻦ َﺳ ْﻌﺪ ﻗ‬ َ ‫ﻮب ﺑْ ُﻦ إﺑْـَﺮاﻫ‬ ُ ‫ﻳـَ ْﻌ ُﻘ‬
‫اﳊَ َﻜ ِﻢ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ اﻟْ ِﻤ ْﺴ َﻮِر َﻋ ْﻦ أَِﰊ َراﻓِ ٍﻊ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬
ْ ‫َﺟ ْﻌ َﻔ ِﺮ ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬
‫ﱯ ﺑـَ َﻌﺜَﻪُ اﻟﻠﱠﻪُ ِﰲ أُﱠﻣ ٍﺔ ﻗَـْﺒﻠِﻲ إِﱠﻻ‬ ِ َ َ‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﻗ‬
‫ﺎل َﻣﺎ ﻣ ْﻦ ﻧَِ ﱟ‬ َ ََ َْ ُ َ َ ‫ﻮد أَ ﱠن َر ُﺳ‬ٍ ‫ﻣﺴﻌ‬
ُْ َ
‫ﻒ ِﻣ ْﻦ‬ ِِ
ُ ُ‫ﺎب ﻳَﺄْ ُﺧ ُﺬو َن ﺑِ ُﺴﻨﱠﺘﻪ َوﻳـَ ْﻘﺘَ ُﺪو َن ﺑِﺄ َْﻣ ِﺮﻩِ ﰒُﱠ إِﻧـ َﱠﻬﺎ َﲣْﻠ‬
ٌ ‫َﺻ َﺤ‬
ِِ ِ
ْ ‫َﻛﺎ َن ﻟَﻪُ ﻣ ْﻦ أُﱠﻣﺘﻪ َﺣ َﻮا ِرﻳﱡﻮ َن َوأ‬
‫ﺎﻫ َﺪ ُﻫ ْﻢ ﺑِﻴَ ِﺪﻩِ ﻓَـ ُﻬ َﻮ‬
َ ‫ﻮف ﻳـَ ُﻘﻮﻟُﻮ َن َﻣﺎ َﻻ ﻳـَ ْﻔ َﻌﻠُﻮ َن َوﻳـَ ْﻔ َﻌﻠُﻮ َن َﻣﺎ َﻻ ﻳـُ ْﺆَﻣُﺮو َن ﻓَ َﻤ ْﻦ َﺟ‬ٌ ُ‫ﺑـَ ْﻌ ِﺪ ِﻫ ْﻢ ُﺧﻠ‬
101
From portions.
102
Ṣaḥīḥ Muslim, Kitāb Al Īmān 70 and in Sunan An-Nasā√ī, Kitāb Al Īmān and Sharāfiah 4922 and in Sunan
Abī Dāwūd, Kitāb Aṣ-Ṣalāt 963 and Kitāb Al Malāḥim 3777 and in Sunan Ibn Mājah, Kitāb Iqāmatuṣ-Ṣalāt and
As-Sunnah 1265 and Kitāb Al Fitan 4003 and in Musnad Aḥmad, Kitāb Bāqī Musnad Al Mukathirīn 10651,
10723, 11034, 11090.
P a g e | 127
ِ ِِ ِ ِ ِِ ِ ِ
َ‫ﺲ َوَراء‬ َ ‫ﺎﻫ َﺪ ُﻫ ْﻢ ﺑ َﻘ ْﻠﺒﻪ ﻓَـ ُﻬ َﻮ ُﻣ ْﺆﻣ ٌﻦ َوﻟَْﻴ‬ َ ‫ﺎﻫ َﺪ ُﻫ ْﻢ ﺑِﻠ َﺴﺎﻧﻪ ﻓَـ ُﻬ َﻮ ُﻣ ْﺆﻣ ٌﻦ َوَﻣ ْﻦ َﺟ‬ َ ‫ُﻣ ْﺆﻣ ٌﻦ َوَﻣ ْﻦ َﺟ‬
‫ﺖ َﻋْﺒ َﺪ اﻟﻠﱠ ِﻪ ﺑْ َﻦ ُﻋ َﻤَﺮ ﻓَﺄَﻧْ َﻜَﺮﻩُ َﻋﻠَ ﱠﻲ ﻓَـ َﻘ ِﺪ َم‬ ِ
ُ ْ‫ﺎل أَﺑُﻮ َراﻓ ٍﻊ ﻓَ َﺤ ﱠﺪﺛ‬ َ َ‫ﺎن َﺣﺒﱠﺔُ َﺧ ْﺮَد ٍل ﻗ‬ ِ َ‫اﻹﳝ‬ ِْ ‫ﻚ ِﻣ ْﻦ‬ ِ
َ ‫ذَﻟ‬
ِ ِ ٍ
‫ﺖ َﻣ َﻌﻪُ ﻓَـﻠَ ﱠﻤﺎ‬ ُ ‫ﻮدﻩُ ﻓَﺎﻧْﻄَﻠَ ْﻘ‬ ُ ‫ﺎﺳﺘَْﺘﺒَـ َﻌ ِﲏ إِﻟَْﻴﻪ َﻋْﺒ ُﺪ اﻟﻠﱠﻪ ﺑْ ُﻦ ُﻋ َﻤَﺮ ﻳـَ ُﻌ‬ْ َ‫اﺑْ ُﻦ َﻣ ْﺴﻌُﻮد ﻓَـﻨَـَﺰَل ﺑَِﻘﻨَﺎةَ ﻓ‬
‫ﺻﺎﻟِ ٌﺢ‬ َ ‫ﺎل‬ َ َ‫ﻳﺚ ﻓَ َﺤ ﱠﺪﺛَﻨِ ِﻴﻪ َﻛ َﻤﺎ َﺣ ﱠﺪﺛْـﺘُﻪُ اﺑْ َﻦ ُﻋ َﻤَﺮ ﻗ‬ ِ ‫اﳊ ِﺪ‬ ٍ
َْ ‫ﺖ اﺑْ َﻦ َﻣ ْﺴ ُﻌﻮد َﻋ ْﻦ َﻫ َﺬا‬ ُ ْ‫َﺟﻠَ ْﺴﻨَﺎ َﺳﺄَﻟ‬
ٍ ِِ ِ ِ
ْ ‫ﻚ َﻋ ْﻦ أَِﰊ َراﻓ ٍﻊ و َﺣ ﱠﺪﺛَﻨﻴﻪ أَﺑُﻮ ﺑَ ْﻜ ِﺮ ﺑْ ُﻦ إِ ْﺳ َﺤ َﻖ ﺑْ ِﻦ ُﳏَ ﱠﻤﺪ أ‬
‫َﺧﺒَـَﺮﻧَﺎ اﺑْ ُﻦ‬ َ ‫ﱢث ﺑِﻨَ ْﺤ ِﻮ َذﻟ‬ َ ‫َوﻗَ ْﺪ ُﲢُﺪ‬
‫اﳋَﻄْ ِﻤ ﱡﻲ َﻋ ْﻦ َﺟ ْﻌ َﻔ ِﺮ‬ ْ ‫ﻀْﻴ ِﻞ‬ َ ‫ث ﺑْ ُﻦ اﻟْ ُﻔ‬ُ ‫اﳊَﺎ ِر‬
ْ ‫َﺧﺒَـَﺮِﱐ‬ ْ ‫ﺎل أ‬َ َ‫أَِﰊ َﻣ ْﺮَﱘَ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟْ َﻌ ِﺰﻳ ِﺰ ﺑْ ُﻦ ُﳏَ ﱠﻤ ٍﺪ ﻗ‬
ِ ِ ِ ْ ‫ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬
‫اﳊَ َﻜ ِﻢ َﻋ ْﻦ َﻋْﺒﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ اﻟْﻤ ْﺴ َﻮِر ﺑْ ِﻦ ﳐََْﺮَﻣﺔَ َﻋ ْﻦ أَِﰊ َراﻓ ٍﻊ َﻣ ْﻮَﱃ اﻟﻨِ ﱢ‬
‫ﱠﱯ‬
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫ﻮد أَ ﱠن رﺳ‬ ٍ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﻋﻦ ﻋﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑ ِﻦ ﻣﺴﻌ‬
‫ﺎل‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُْ َ ْ َْ ْ َ َ َ َ ْ َ ُ َ
ِ ‫إِﻻﱠ وَﻗَﺪْ ﻛَﺎنَ ﻟَﻪُ ﺣَﻮَارِﻳﱡﻮنَ ﻳـَﻬْﺘَﺪُونَ ﻬﺑ ْﺪﻳِِﻪ وﻳﺴﺘَـﻨﱡﻮ َن ﺑِﺴﻨﱠﺘِ ِﻪ ِﻣﺜْﻞ ﺣ ِﺪ‬
ِ ِ
‫ﻳﺚ‬ َ َ ُ ْ ََ َ ‫َﻣﺎ َﻛﺎ َن ﻣ ْﻦ ﻧَِ ﱟ‬
‫ﱯ‬
‫اﺟﺘِ َﻤ ِﺎع اﺑْ ِﻦ ُﻋ َﻤَﺮ َﻣ َﻌﻪُ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﳝﺎن‬ ٍ ِ
ْ ‫وم اﺑْ ِﻦ َﻣ ْﺴ ُﻌﻮد َو‬
َ ‫ﺻﺎﻟ ٍﺢ َوَﱂْ ﻳَ ْﺬ ُﻛ ْﺮ ﻗُ ُﺪ‬
َ
(٧١
It was told to us by fiAmrū An-Nāqid and Abū Bakr bin An-Naḍr and fiAbd
bin Ḥumaid and the statement of fiAbd said it was narrated by Yafiqūb bin
Ibrāhīm bin Safid who said it was narrated by his my father from Ṣāliḥ bin
Kaisān from Al Ḥārith from Jafifar bin fiAbdullāh bin Al Ḥakam from
fiAbdur-Raḥmān bin Al Miswar from Abī Rāfifi from fiAbdullāh bin Masfiūd
that the Messenger of Allāh  observed: “Never a Prophet had been sent
before me by Allāh towards his nation who had not among his people (his)
disciples and companions who followed his ways and obeyed his
command. Then there came after them their successors who said whatever
they did not practise, and practised whatever they were not commanded to
do. He who strove against them with his hand was a believer: he who
strove against them with his tongue was a believer, and he who strove
against them with his heart was a believer and beyond that there is no faith
even to the extent of a mustard seed”. Abu Rāfifi said: “I narrated this
ḥadīth to fiAbdullāh bin fiUmar; he contradicted me. There happened to
come fiAbdullāh bin Masfiūd who stayed at Qanāt, and fiAbdullāh bin
fiUmar wanted me to accompany him for visiting him (as fiAbdullāh bin
‫‪P a g e | 128‬‬
‫‪Masfiūd was ailing), so I went along with him and as we sat (before him) I‬‬
‫‪asked Ibn Masfiūd about this ḥadīth. He narrated it in the same way as I‬‬
‫‪narrated it to Ibn fiUmar. Ṣāliḥ said: “Indeed this was as narrated by Abī‬‬
‫‪Rāfifi”. And it was narrated by Abū Bakr bin Isḥaq bin Muḥammad who‬‬
‫‪told us the son of Abī Maryam who narrated that fiAbdul-fiAzīz bin‬‬
‫‪Muḥammad who said that Al Ḥārith bin Al Fuḍail Al Khaṭmī from Jafifar‬‬
‫‪bin fiAbdullāh bin Al Ḥakam from fiAbdur-Raḥmān bin Al Miswar bin‬‬
‫‪Makhramah from Abī Rāfifi the slave of the Prophet  from fiAbdullāh bin‬‬
‫‪Masfiūd from the Messenger of Allāh  who said: “There was never a‬‬
‫‪Prophet except that he possessed defenders who asked for guidance by‬‬
‫‪means of his guidance, and took (on board) sunnah from his sunnah”, such‬‬
‫‪as the ḥadīth of Ṣāliḥ, but he did not mention the arrival of Ibn Masfiūd and‬‬
‫‪the gathering together with Ibn fiUmar. 103‬‬ ‫‪102F‬‬
‫ﺲ ﺑْ ُﻦ َر ِاﺷ ٍﺪ َﻋ ْﻦ َﻋﻠِ ﱢﻲ ﺑْ ِﻦ ﺑَ ِﺬﳝَﺔَ َﻋ ْﻦ‬ ‫ٍ ِ‬ ‫ﱠِ‬

‫‪َ – ٣‬ﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﻪ ﺑْ ُﻦ ُﳏَ ﱠﻤﺪ اﻟﻨﱡـ َﻔْﻴﻠ ﱡﻲ َﺣ ﱠﺪﺛـَﻨَﺎ ﻳُﻮﻧُ ُ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ إِ ﱠن أَﱠو َل َﻣﺎ‬ ‫ﺎل رﺳ ُ ِ‬ ‫أَِﰊ ﻋﺒـﻴﺪ َة ﻋﻦ ﻋﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑ ِﻦ ﻣﺴﻌ ٍ‬
‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ﺎل ﻗَ َ َ ُ‬ ‫ﻮد ﻗَ َ‬ ‫ْ َ ُْ‬ ‫َُ ْ َ َ ْ َ ْ‬
‫ﻮل ﻳَﺎ َﻫ َﺬا اﺗ ِﱠﻖ اﻟﻠﱠﻪَ َوَد ْع َﻣﺎ‬ ‫ﻴﻞ َﻛﺎ َن اﻟﱠﺮ ُﺟ ُﻞ ﻳـَْﻠ َﻘﻰ اﻟﱠﺮ ُﺟ َﻞ ﻓَـﻴَـ ُﻘ ُ‬ ‫ِ ِ ِ‬
‫ﺺ َﻋﻠَﻰ ﺑَﲏ إ ْﺳَﺮاﺋ َ‬ ‫َد َﺧ َﻞ اﻟﻨﱠـ ْﻘ ُ‬
‫ِ‬ ‫ِ‬
‫ﻴﺪﻩُ‬‫ﻚ أَ ْن ﻳَ ُﻜﻮ َن أَﻛِﻴﻠَﻪُ َو َﺷ ِﺮﻳﺒَﻪُ َوﻗَﻌِ َ‬ ‫ﻚ ﰒُﱠ ﻳـَﻠْ َﻘﺎﻩُ ِﻣ ْﻦ اﻟْﻐَﺪ ﻓَ َﻼ ﳝَْﻨَـﻌُﻪُ ذَﻟ َ‬‫ﺼﻨَ ُﻊ ﻓَﺈِﻧﱠﻪُ َﻻ َِﳛﻞﱡ ﻟَ َ‬‫ﺗَ ْ‬
‫ﻳﻦ َﻛ َﻔُﺮوا ِﻣ ْﻦ ﺑَِﲏ‬ ‫ﺾ ﰒُﱠ ﻗَ َ ِ ﱠ ِ‬ ‫ﻚ ﺿﺮب اﻟﻠﱠﻪ ﻗُـﻠُﻮب ﺑـﻌ ِ‬
‫ﻀ ِﻬ ْﻢ ﺑِﺒَـ ْﻌ ٍ‬ ‫ِ‬
‫ﺎل } ﻟُﻌ َﻦ اﻟﺬ َ‬ ‫ﻓَـﻠَ ﱠﻤﺎ ﻓَـ َﻌﻠُﻮا ذَﻟ َ َ َ َ ُ َ َ ْ‬
‫ﺎل َﻛ ﱠﻼ َواﻟﻠﱠ ِﻪ ﻟَﺘَﺄْ ُﻣُﺮ ﱠن‬ ‫ﺎﺳ ُﻘﻮ َن { ﰒُﱠ ﻗَ َ‬ ‫ﺎن داود و ِﻋﻴﺴﻰ اﺑ ِﻦ ﻣﺮَﱘ إِ َﱃ ﻗَـﻮﻟِِﻪ ﻓَ ِ‬ ‫ِ ِ‬ ‫ِ ِ‬
‫ْ‬ ‫ﻴﻞ َﻋﻠَﻰ ﻟ َﺴ َ ُ َ َ َ ْ َ ْ َ‬ ‫إ ْﺳَﺮاﺋ َ‬
‫ﺎﱂ َوﻟَﺘَﺄْﻃُُﺮﻧﱠﻪُ َﻋﻠَﻰ ا ْﳊَ ﱢﻖ أَﻃًْﺮا‬ ‫وف وﻟَﺘـﻨـﻬﻮ ﱠن ﻋﻦ اﻟْﻤﻨ َﻜ ِﺮ وﻟَﺘﺄْﺧ ُﺬ ﱠن ﻋﻠَﻰ ﻳﺪي اﻟﻈﱠ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺑﺎﻟْ َﻤ ْﻌُﺮ َ َ ْ َ ُ َ ْ ُ ْ َ َ ُ َ َ َ ْ‬
‫ط َﻋ ْﻦ اﻟْ َﻌ َﻼ ِء‬ ‫ﺎب ا ْﳊَﻨﱠﺎ ُ‬‫ﻒ ﺑْﻦ ِﻫ َﺸ ٍﺎم ﺣ ﱠﺪﺛـَﻨَﺎ أَﺑﻮ ِﺷﻬ ٍ‬
‫ُ َ‬ ‫َ‬ ‫ﺼًﺮا َﺣ ﱠﺪﺛـَﻨَﺎ َﺧﻠَ ُ ُ‬ ‫اﳊَ ﱢﻖ ﻗَ ْ‬
‫ﺼُﺮﻧﱠﻪُ َﻋﻠَﻰ ْ‬ ‫َوﻟَﺘَـ ْﻘ ُ‬
‫ﺻﻠﱠﻰ‬ ‫ﱠﱯ َ‬
‫ٍ‬
‫ﺎﱂ َﻋ ْﻦ أَِﰊ ُﻋﺒَـْﻴ َﺪةَ َﻋ ْﻦ اﺑْ ِﻦ َﻣ ْﺴﻌُﻮد َﻋ ْﻦ اﻟﻨِ ﱢ‬ ‫ﺐ َﻋ ْﻦ َﻋ ْﻤ ِﺮو ﺑْ ِﻦ ُﻣﱠﺮةَ َﻋ ْﻦ َﺳ ٍِ‬ ‫ﺑْ ِﻦ اﻟْﻤﺴﻴﱢ ِ‬
‫َُ‬
‫ﻮب ﺑـﻌ ِ‬
‫ﻀ ُﻜ ْﻢ َﻋﻠَﻰ ﺑـَ ْﻌ ٍ‬
‫ﺾ ﰒُﱠ ﻟَﻴَـ ْﻠ َﻌﻨَـﻨﱠ ُﻜ ْﻢ َﻛ َﻤﺎ‬ ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﺑِﻨَ ْﺤ ِﻮﻩِ َز َاد أ َْو ﻟَﻴَ ْ‬
‫ﻀ ِﺮﺑَ ﱠﻦ اﻟﻠﱠﻪُ ﺑُِﻘﻠُ ِ َ ْ‬
‫ﺐ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ َﻋ ْﻤ ِﺮو ﺑْ ِﻦ‬‫ﰊ َﻋ ْﻦ اﻟْ َﻌ َﻼ ِء ﺑْ ِﻦ اﻟْﻤﺴﻴﱢ ِ‬ ‫ﺎل أَﺑُﻮ َد ُاود َرَواﻩُ اﻟْ ُﻤ َﺤﺎ ِرِ ﱡ‬
‫ﻟَ َﻌﻨَـ ُﻬ ْﻢ ﻗَ َ‬
‫َُ‬
‫ﺲ َﻋ ْﻦ أَِﰊ ﻋُﺒَـْﻴ َﺪ َة َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ َوَرَواﻩُ َﺧﺎﻟِ ٌﺪ اﻟﻄﱠ ﱠﺤﺎ ُن َﻋ ْﻦ اﻟْ َﻌ َﻼ ِء َﻋ ْﻦ‬ ‫ُﻣﱠﺮةَ َﻋ ْﻦ َﺳ ٍِ‬
‫ﺎﱂ ْاﻷَﻓْﻄَ ِ‬
‫‪103‬‬
‫‪Ṣaḥīḥ Muslim, Kitāb Al Īmān 71.‬‬
P a g e | 129
‫ وﰲ ﺳﻨﻦ اﻟﱰﻣﺬي‬٣٧٧٤ ‫َﻋ ْﻤ ِﺮو ﺑْ ِﻦ ُﻣﱠﺮةَ َﻋ ْﻦ أَِﰊ ُﻋﺒَـْﻴ َﺪةَ )ﺳﻨﻦ أﰊ داود ﻛﺘﺎب اﳌﻼﺣﻢ‬
(٤٩٩٦ ‫ وﰲ ﺳﻨﻦ إﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎب اﻟﻔﱳ‬٢٩٧٤ ‫ﻛﺘﺎب ﺗﻔﺴﲑ اﻟﻘﺮآن‬
It was told to us by fiAbdullāh bin Muḥammad An-Nafailī who said Yūnus
bin Rāshīd from fiAlī bin Badhīmah from Abī fiUbaidah from fiAbdullāh bin
Masfiūd who said, the Messenger of Allāh  said: “The first failing to enter
the Children of Isrā√īl was that a man would meet another man and say, ‘O
so and so! Fear Allāh and stop what you are doing. It is not lawful for
you,’ then he would meet him again the following day and find him still
doing the same thing but that would not prevent him from eating, drinking
and sitting with him. When they did this, Allāh caused the hearts of some of
them to be tainted by others. Then He  said, “Those among the Tribe of
Isrā√īl who rejected were cursed on the tongue of Dāwūd and that of fiĪsā,
son of Maryam. That is because they rebelled and overstepped the limits.
They would not restrain one another from any of the wrong things that they
did. How evil were the things they used to do! You see many of them taking
the unbelievers as their friends. What their lower selves have advanced for
them is evil indeed" to "deviators" (5:78-81)” Then he  said, “No, by
Allāh, you should command the right and forbid the wrong and you should
restrain the unjust and bend them to the truth and confine them to the truth
or Allāh will cause the hearts of some of you to be tainted by others. And
then He will curse you as He cursed them.” And it was told to us by Khalaf
bin Hishām who told us from Abū Shihāb Al Ḥanāẓ from Al fiAlā√ bin Al
Musaiyib from fiAmru bin Murrah from Sālim from Abī fiUbaidah from Ibn
Masfiūd from the Prophet  a similar ḥadīth, with the additional wording,
“or (if not) Allāh will truly close the hearts of all of you because (closing
them) of some others, and then curse all of you in the same manner as they
were cursed (the people of the Children of Isrā√īl)”. Abū Dāwūd said: Al
Muḥāribī from Al fiAlā√ bin Al Musaiyib from fiAbdullāh bin fiAmru bin
Murrah from Sālim Al Afṭas from Abī fiUbaidah from fiAbdullāh and it was
also narrated by Khālid Aṭ-Ṭaḥḥān from Al fiAlā√ from fiAmru bin Murrah
104
from Abī fiUbaidah. 103F
ِ ِ ِ ‫ﺎﺷﻢ ﺑﻦ اﻟْ َﻘ‬

َ َ‫ﺎﺳ ِﻢ ﻗ‬
َ َ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ ُزَﻫْﻴـٌﺮ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ ُﻣ َﻌﺎ ِوﻳَﺔَ ﻗ‬ ِ
ُ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﲰَﺎﻋﻴﻞ‬ ُ ْ ُ ‫ – َﺣ ﱠﺪﺛـَﻨَﺎ َﻫ‬٤
‫ﺎل ﻗَ َﺎم أَﺑُﻮ ﺑَ ْﻜ ٍﺮ َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨﻪُ ﻓَ َﺤ ِﻤ َﺪ اﻟﻠﱠﻪَ َﻋﱠﺰ َو َﺟ ﱠﻞ‬ َ َ‫ﺲ ﻗ‬ َ َ‫ﺑْ ُﻦ أَِﰊ َﺧﺎﻟِ ٍﺪ ﻗ‬
ٌ ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ ﻗَـْﻴ‬
Musnad Abū Dāwūd, Kitāb Al Malāḥim 3774 and in Sunan At-Tirmidhī, Kitāb Tafsīr Al Qur√ān 2974 and in
104

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‫ﱠِ‬ ‫ِِ‬ ‫ﺎل ﻳﺎ أَﻳـﱡ َﻬﺎ اﻟﻨ ِ‬ ‫ِ‬

‫ﻳﻦ َآﻣﻨُﻮا َﻋﻠَْﻴ ُﻜ ْﻢ‬ ‫ﱠﺎس إﻧﱠ ُﻜ ْﻢ ﺗَـ ْﻘَﺮءُو َن َﻫﺬﻩ ْاﻵﻳَﺔَ } ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﺬ َ‬‫ُ‬ ‫َوأَﺛْـ َﲎ َﻋﻠَْﻴﻪ ﻓَـ َﻘ َ َ‬
‫ِ‬ ‫ِ‬
‫ﻀ ُﻌﻮﻧـَ َﻬﺎ َﻋﻠَﻰ َﻏ ِْﲑ‬ ‫ﺿ ﱠﻞ إِذَا ْاﻫﺘَ َﺪﻳْـﺘُ ْﻢ { إِ َﱃ آﺧ ِﺮ ْاﻵﻳَﺔ َوإِﻧﱠ ُﻜ ْﻢ ﺗَ َ‬
‫ﻀﱡﺮُﻛ ْﻢ َﻣ ْﻦ َ‬
‫أَﻧْـ ُﻔ َﺴ ُﻜ ْﻢ َﻻ ﻳَ ُ‬
‫ﱠﺎس إِذَا َرأ َْوا اﻟْ ُﻤْﻨ َﻜَﺮ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ وﺳﻠﱠﻢ ﻳـ ُﻘ ُ ِ‬ ‫ﺿﻌِﻬﺎ وإِ ﱢﱐ َِﲰﻌﺖ رﺳ َ ِ‬
‫ﻮل اﻟﻠﱠﻪ َ‬
‫ِ‬
‫ﻮل إ ﱠن اﻟﻨ َ‬ ‫ََ َ َ‬ ‫ْ ُ َُ‬ ‫َﻣ ْﻮ َ َ‬
‫ﻮل ﻳَﺎ‬‫ﺖ أَﺑَﺎ ﺑَ ْﻜ ٍﺮ َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨﻪُ ﻳـَ ُﻘ ُ‬ ‫ﻚ اﻟﻠﱠﻪ أَ ْن ﻳـﻌ ﱠﻤﻬﻢ ﺑِﻌِ َﻘﺎﺑِِﻪ ﻗَ َ ِ‬
‫ﺎل َو َﲰ ْﻌ ُ‬ ‫َوَﻻ ﻳـُﻐَﻴﱢـُﺮوﻩُ أ َْو َﺷ َ ُ َ ُ ُ ْ‬
‫ﺎن )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ‬ ‫أَﻳـﱡﻬﺎ اﻟﻨﱠﺎس إِﻳﱠﺎ ُﻛﻢ واﻟْ َﻜ ِﺬب ﻓَِﺈ ﱠن اﻟْ َﻜ ِﺬب ُﳎﺎﻧِﺐ ﻟِ ِْﻺﳝَ ِ‬
‫َ َ ٌ‬ ‫َ‬ ‫ْ َ‬ ‫ُ‬ ‫َ‬
‫اﻟﻌﺸﺮة اﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔ ‪(٢٩ ،١٦‬‬
‫‪It was narrated to us by Hāshim bin Al Qāsim who said it was narrated by‬‬
‫‪Zuhair that is Ibn Mufiāwiyah who said from Ismāfiīl bin Abī Khālid who‬‬
‫‪said from Qais who said “That Abū Bakr  stood and glorified Allāh ‬‬
‫‪and praised Him and then he said: “O mankind, surely all of you have‬‬
‫‪read this ayāh” {O you who believe. You are all responsible for your‬‬
‫‪ownselves, and those who are astray will be of no danger to you…} (until‬‬
‫‪the end of the ayah), and you all put it out of its place. I heard the‬‬
‫‪messenger of Allāh  said: “Indeed if mankind sees that which is‬‬
‫‪contemptible and then does not change it, then it is feared Allāh will‬‬
‫‪disperse punishment upon all of them”. He said: “And I heard Abū Bakr ‬‬
‫‪say: “O mankind, beware of falsehood (distance yourselves from‬‬
‫‪falsehood) because indeed falsehood distances you all from faith”. 105‬‬ ‫‪104F‬‬
‫ﺖ اﻟﻨـ ْﱡﻌ َﻤﺎ َن ﺑْ َﻦ ﺑَ ِﺸ ٍﲑ‬ ‫ﺎل َِﲰﻌﺖ ﻋ ِﺎﻣﺮا ﻳـ ُﻘ ُ ِ‬

‫ﻮل َﲰ ْﻌ ُ‬ ‫‪َ – ٥‬ﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ﻧـُ َﻌْﻴ ٍﻢ َﺣ ﱠﺪﺛـَﻨَﺎ َزَﻛ ِﺮﻳﱠﺎءُ ﻗَ َ ْ ُ َ ً َ‬
‫ود اﻟﻠﱠﻪِ‬ ‫ﺎل ﻣﺜﻞ اﻟْ َﻘﺎﺋِ ِﻢ ﻋﻠَﻰ ﺣﺪ ِ‬ ‫ﱠﱯ َ ﱠ ﱠ ِ ﱠ‬ ‫ِ‬
‫َ ُُ‬ ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ ﻗَ َ َ َ ُ‬ ‫َرﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨـ ُﻬ َﻤﺎ َﻋ ْﻦ اﻟﻨِ ﱢ‬
‫ِ ٍ‬ ‫ٍ‬ ‫ِ ِ‬
‫َﺳ َﻔﻠَ َﻬﺎ‬
‫ﻀ ُﻬ ْﻢ أ ْ‬
‫ﻀ ُﻬ ْﻢ أ َْﻋ َﻼ َﻫﺎ َوﺑـَ ْﻌ ُ‬ ‫ﺎب ﺑـَ ْﻌ ُ‬
‫َﺻ َ‬
‫اﺳﺘَـ َﻬ ُﻤﻮا َﻋﻠَﻰ َﺳﻔﻴﻨَﺔ ﻓَﺄ َ‬ ‫َواﻟْ َﻮاﻗ ِﻊ ﻓ َﻴﻬﺎ َﻛ َﻤﺜَ ِﻞ ﻗَـ ْﻮم ْ‬
‫اﺳﺘَـ َﻘ ْﻮا ِﻣ ْﻦ اﻟْ َﻤ ِﺎء َﻣﱡﺮوا َﻋﻠَﻰ َﻣ ْﻦ ﻓَـ ْﻮﻗَـ ُﻬ ْﻢ ﻓَـ َﻘﺎﻟُﻮا ﻟَ ْﻮ أَﻧﱠﺎ َﺧَﺮﻗْـﻨَﺎ ِﰲ‬ ‫ﻓَ َﻜﺎ َن اﻟﱠ ِﺬﻳﻦ ِﰲ أ ِ‬
‫َﺳ َﻔﻠ َﻬﺎ إِذَا ْ‬‫ْ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫َﺧ ُﺬوا َﻋﻠَﻰ‬ ‫ﻮﻫ ْﻢ َوَﻣﺎ أ ََر ُادوا َﻫﻠَ ُﻜﻮا َﲨ ًﻴﻌﺎ َوإِ ْن أ َ‬ ‫ﻧَﺼﻴﺒِﻨَﺎ َﺧ ْﺮﻗًﺎ َوَﱂْ ﻧـُ ْﺆذ َﻣ ْﻦ ﻓَـ ْﻮﻗَـﻨَﺎ ﻓَﺈِ ْن ﻳـَْﺘـُﺮُﻛ ُ‬
‫ﲨ ًﻴﻌﺎ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﻛﺘﺎب ﺷﺮﻛﺔ ‪ ٢٣١٣‬وﰲ ﺳﻨﻦ اﻟﱰﻣﺬي‬ ‫أَﻳ ِﺪﻳ ِﻬﻢ َﳒﻮا وَﳒﻮا َِ‬
‫ْ ْ َْ َ َْ‬
‫ﻛﺘﺎب اﻟﻔﱳ ‪ ٢٠٩٩‬وﰲ ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ ﻛﻮﻓﻴﲔ ‪(١٧٦٥٣ ،١٧٦٣٨‬‬
‫‪105‬‬
‫‪Musnad Aḥmad, Kitāb Musnad Al fiAshrah Al Mubasharīn 16, 29.‬‬
P a g e | 131
Narrated to us by Abū Nufiaim who narrated from Zakarīyah who said, ‘I

heard fiĀmr who said I heard An-Nufimān bin Bashīr  from the Prophet 
who said: “The parable of those people who enforce the laws of Allāh and
of those people who are silent towards them is like a group of people who
set sail in a ship and some of them have a place in the top and some of
them have a place in the bottom of the ship. Then the people who were in
the bottom of the ship when they loked for water to drink they must pass
through those people who were in the top of the ship whilst saying: “If we
may have holes in this ship for us so that we do not disturb those people
above us”. If the people above permitted the desires of those people from
below then they will all perish. However, if they are prevented by their
hands then they will all be saved”. 106
III. PILLARS OF ḤISBAH
1. Muḥāsibīn (accounting/controlling employees).

2. Muḥtasab fialaihi (that which is calculated upon).
3. Muḥtasab fīhi (that which is calculated).
4. Iḥtisāb (orders and preventative measures).
IV. PURPOSE OF ḤISBAH
To safeguard the purity of the fiaqīdah, fiibādah and akhlāq of the jamāfiah’s
members and to entirely cleanse the explicit impurity and immorality
amongst the jamāfiah’s members.
V. FUNCTION OF ḤISBAH
1. As a means to safeguard the purity of the fiaqīdah, fiibādah and akhlāq

of the jamāfiah’s members.
Ṣaḥīḥ Al Bukhārī, Kitāb Sharikah 2313 and in Sunan At-Tirmidhī, Kitāb Al Fitan 2099 and in Musnad
106
Aḥmad, Kitāb Musnad Kūfiyin 17630, 17653.

P a g e | 132
2. As a means to settle disputes (iṣlāḥ) amongst members of the jamāfiah.
VI. METHOD OF ḤISBAH
1. At-Tafirīf: explain the essence of the mafirūf that is abandoned and or

the munkar that is being undertaken.
2. Al Wadāfiu: to gently advise (mawfiidah ḥasanah) in order that
deeds/actions return to that which is mafirūf and which has been
abandoned and or to desist from that which is munkar and which is
being undertaken. Explain the promises of Allāh that encourage and
the dangers of Allāh that are really fearful both in this world and in the
Hereafter.
3. At-Tafinīf: stern reprimanding whenever the second step is not
impressed. A warning given in harsh terms.
4. At-Tahdīd wa Takhwīf (threat and intimidation): the threat of
action if the third step does not impress.
5. At-Tafizīr: strict punitive measures.
P a g e | 133
AT-TARBIYAH
I. TAfiRĪF
a. Linguistically:
1. Originates from the word: ‫ ﻳﺭﺑﻭ ﻳﻌﻧﻰ ﺯﺍﺩ ﻭﻧﻣﺎ‬- ‫ ﺭﺑﺎ‬that is increased and grew.
2. Originates from the word: ‫ ﻳﺭﺑﻰ ﻣﻌﻧﺎﻫﺎ ﻧﺷﺄ ﻭﺗﺭﻋﺭﻉ‬- ‫ ﺭﺑﻲ‬that is grown and
raised.
3. Originates from the word: ‫ ﺑﺭﺑﻰ ﻳﻌﻧﻰ ﺍﺻﻧﺣﻪ‬- ‫ ﺭﺑﻰ‬that is straighten and
educate.
4. Tarbiyah menas education.
b. Technically:
What is meant by Tarbiyah is systematic endeavors in order to grow and

develop or change the patterns of thought, feelings, will, participatory educational
activities directed towards the patterns of thought, feelings, will, and Islamic
activities by means of executing existing resources (human, environmental, Islāmic
Sharīfiah resources).
II. MASHRŪʿĪYAH TARBIYAH
a. Allāh decrees:
           –١
           
O you who believe! Ward off from yourselves and your families a Fire
(Hell) whose fuel is men and stones, over which are (appointed) angels
stern (and) severe, who disobey not, (from executing) the commands they
receive from Allāh, but do that which they are commanded. 107 106F
107
Sūrah At-Taḥrīm (66), ayāh 6.
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           – ٢
     
By Al-fiAṣr (the time).

Verily! Man is in loss,
Except those who believe (in Islāmic Monotheism) and do righteous good
deeds, and recommend one another to the Truth. 108 107F
              –٣
           
            
               
              
               
              
              
               
          
And (remember) when Luqmān said to his son when he was advising him:
“O my son! Join not in worship others with Allāh. Verily! Joining others in
worship with Allāh is a great Ẓūlm (wrong) indeed.
108
Sūrah Al fiAṣr (103), āyāt 1-3.
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And We have enjoined on man (to be dutiful and good) to his parents. His
mother bore him in weakness and hardship upon weakness and hardship,
and his weaning is in two years give thanks to Me and to your parents,
unto Me is the final destination.
But if they (both) strive with you to make you join in worship with Me
others that of which you have no knowledge, then obey them not, but
behave with them in the world kindly, and follow the path of him who turns
to Me in repentance and in obedience. Then to Me will be your return, and
I shall tell you what you used to do.
“O my son! If it be (anything) equal to the weight of a grain of mustard
seed, and though it be in a rock, or in the heavens or in the earth, Allāh
will bring it forth. Verily, Allāh is Subtle (in bringing out that grain),
WellAware (of its place).
“O my son! AqimiṣṢalāt (perform AṣṢalāt), enjoin (people) for
AlMafirūf, and forbid (people) from AlMunkar, and bear with patience
whatever befall you. Verily! These are some of the āimportant
commandments ordered by Allāh with no exemption.
“And turn not your face away from men with pride, nor walk in insolence
through the earth. Verily, Allāh likes not each arrogant boaster.
“And be moderate (or show no insolence) in your walking, and lower your
voice. Verily, the harshest of all voices is the voice (braying) of the ass.” 109
III. FUNCTION OF TARBIYAH
1. General:
As a means to support the strength of the community.
2. Specifically:
An endeavour to safeguard and save the community from “the fitnah
of suspicion and lusts” in order to become a generation that is rabbāniy
(all aspects of life focused towards the Lord – Allāh).
IV. PURPOSE OF TARBIYAH
109
Sūrah Luqmān (31), āyāt 13-19.
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The realization of a generation that is rabbāniy, which is capable of

establishing Daulah Islāmiyah in order to realize fiubūdīyah (worship) only
to and for Allāh  within the lives of mankind both as individuals and as a
group.
V. ELEMENTS AND CRITERIA OF TARBIYAH
1. Murabbiy (‘keeper’):
A knowledgeable person within a branch that is obligatory for Islām in
its entirety.
2. Murabba (‘educator’): (handwritten: Mutarobbi [Mutarabbi])
Every Muslim who has the intention to develop a generation that is
rabbāniy.
3. Bī√ah:
Environment that advocates tarbiyah.
4. Wasā√il:
Each and every means able to advocate the purpose of tarbiyah.
5. Mādah:
a. Knowledge of the Deen.
b. Knowledge of the world.
6. Hadaf:
Form a generation that is rabbāniy.
VI. MEANS TO/FOR TARBIYAH
1. Masjid.
2. Family that is Islāmic.
3. Madrasah that is Islāmic.
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4. Murabbiy who is Islāmic.

5. Jamāfiah that is Islāmic.
6. Environment that is Islāmic.
VII. METHOD FOR TARBIYAH
Apply a system of education that is Islāmic.

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DAfiWAH
I. TAfiRĪF
a. Linguistically:
To summon or call.
b. Technically:
Systematic endeavors in order to explain the essence of the deen of
Islām by inviting people in general and the Islāmic community in
particular to accept and respond to its obligations.
II. MASHRŪʿĪYAH DAfiWAH
a. Decrees of Allāh:
            –١
             
Invite (mankind, O Muḥammad ) to the way of your Lord (i.e. Islāâm)

with wisdom (i.e. with the Divine Inspiration and the Qur'ân) and fair
preaching, and argue with them in a way that is better. Truly, Your Lord
knows best who has gone astray from his path, and He is the best Aware of
those who are guided. 110 109F
               –٢
     
For every nation We have ordained religious ceremonies [e.g.

slaughtering of the beast of cattle during the three days of stay at Mîna
(Makkah) during the Ḥajj (pilgrimage)] which they must follow; so let
110
Sūrah An-Naḥl (16), ayāh 125.
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them (pagans) not dispute with you on the matter (i.e. to eat of the cattle
which you slaughter, and not to eat of cattle which Allāh kills by its natural
death), but invite them to your Lord. Verily! You (O Muḥammad ) indeed
are on the (true) Straight Guidance. (i.e. the true Religion of Islāmic
Monotheism). 111
            –٣
   
Let there arise out of you a group of people inviting to qll that is good
(Islām), enjoining Al-Mafirūf and forbidding Al-Munkar. And it is they who
              –٤
               
             
So unto this (religion of Islām, alone ant This Qur√ān) Then invite (people)
(O Muḥammad ), and Istāqim [(i.e. stand firm and straight on Islāmic
Monotheism by performing all that is ordained by Allāh (good deeds, etc.),
and by abstaining from all that is forbidden by Allāh (sins and evil deeds,
etc.)], as you are commanded, and follow not their desires but say: “I
believe in whatsoever Allāh has sent down of the Book [all the Holy Books,
this Qur√ān and the Books of the old from the Taurāt (Torah), or the Injeel
(Gospel) or the Pages of Ibrāhīm (Abraham)] and I am commanded to do
justice among you, Allāh is our Lord and your Lord. For us our deeds and
for you your deeds. There is no dispute between us and you. Allāh will
assemble us (all), and to Him is the final return. 113 12F
             –٥
111
Sūrah Al Ḥajj (22), ayāh 67.
112
113
Sūrah Ash-Shūra (42), ayāh 15.
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Say: “None can protect me from Allāh’s punishment (if I were to disobey
Him), nor should I find refuge except in Him. 114
            –٦
     
So hold you fast to that which is inspired in you. Verily, you are on a
Straight Path.
And verily, this (the Qur√ān) is indeed a Reminder for you (O Muḥammad
) and your people (Quraish people, or your followers), and you will be
questioned (about it). 115 14F
             -٧

And who is better in speech than he who [says: “My Lord is Allāh
(believes in His Oneness),” and then stands Straight (acts upon His
Order), and] invites (men) to Allāh’s (Islāmic Monotheism), and does
righteous deeds, and says: “I am one of the Muslims.” 116 15F
ِِ ِ ِ ٍ ِ
‫ﺎل‬َ َ‫ﻳﻦ ﻗ‬ َ ‫ – َﺣ ﱠﺪﺛَِﲏ َﻋْﺒ ُﺪ اﻟﻠﱠﻪ ﺑْ ُﻦ ُﳏَ ﱠﻤﺪ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ َﻋﺎﻣ ٍﺮ َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﱠﺮةُ َﻋ ْﻦ ُﳏَ ﱠﻤﺪ ﺑْ ِﻦ ﺳﲑ‬١
‫ﻀ ُﻞ ِﰲ ﻧـَ ْﻔ ِﺴﻲ ِﻣ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ‬ َ ْ‫َﺧﺒَـَﺮِﱐ َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ُﻦ أَِﰊ ﺑَﻜَْﺮةَ َﻋ ْﻦ أَِﰊ ﺑَﻜَْﺮةَ َوَر ُﺟ ٌﻞ أَﻓ‬ ْ‫أ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬َ ‫ﱠﱯ‬‫ﺎل َﺧﻄَﺒَـﻨَﺎ اﻟﻨِ ﱡ‬ َ َ‫ُﲪَْﻴ ُﺪ ﺑْ ُﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ َﻋ ْﻦ أَِﰊ ﺑَﻜَْﺮةَ َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨﻪُ ﻗ‬
ٍ ‫ﺎل أَﺗ ْﺪرو َن أَ ﱡ‬
ُ‫ﺖ َﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪ‬ َ ‫ي ﻳـَ ْﻮم َﻫ َﺬا ﻗُـ ْﻠﻨَﺎ اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ أ َْﻋﻠَ ُﻢ ﻓَ َﺴ َﻜ‬ ُ َ َ َ‫ﱠﺤ ِﺮ ﻗ‬ ْ ‫ﻳـَ ْﻮَم اﻟﻨ‬
ُ‫ي َﺷ ْﻬ ٍﺮ َﻫ َﺬا ﻗُـ ْﻠﻨَﺎ اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪ‬ ‫ﺎل أَ ﱡ‬َ َ‫ﱠﺤ ِﺮ ﻗُـ ْﻠﻨَﺎ ﺑـَﻠَﻰ ﻗ‬
ْ ‫ﺲ ﻳـَ ْﻮَم اﻟﻨ‬ َ َ‫اﲰ ِﻪ ﻗ‬
َ ‫ﺎل أَﻟَْﻴ‬
ِْ ‫ﺳﻴﺴ ﱢﻤ ِﻴﻪ ﺑِﻐَ ِﲑ‬
ْ َ َُ
114
Sūrah Al Jinn (72), ayāh 22.
115
Sūrah Az-Zukhrūf (43), āyāt 43-44.
116
Sūrah Fuṣṣilat (41), ayāh 33.
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‫ي‬‫ﺎل أَ ﱡ‬ َ َ‫اﳊَ ﱠﺠ ِﺔ ﻗُـ ْﻠﻨَﺎ ﺑـَﻠَﻰ ﻗ‬

ْ ‫ﺲ ذُو‬ َ ‫اﲰ ِﻪ ﻓَـ َﻘ‬
ِْ ‫أَﻋﻠَﻢ ﻓَﺴ َﻜﺖ ﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪ ﺳﻴﺴ ﱢﻤ ِﻴﻪ ﺑِﻐَ ِﲑ‬
ْ َ َُ ُ َ َ َ ُْ
‫ﺖ‬ َ َ‫اﲰ ِﻪ ﻗ‬ ِْ ‫ﺑـﻠَ ٍﺪ ﻫ َﺬا ﻗُـ ْﻠﻨَﺎ اﻟﻠﱠﻪ ورﺳﻮﻟُﻪ أَﻋﻠَﻢ ﻓَﺴ َﻜﺖ ﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪ ﺳﻴﺴ ﱢﻤ ِﻴﻪ ﺑِﻐَ ِﲑ‬
ْ ‫ﺎل أَﻟَْﻴ َﺴ‬ ْ َ َُ ُ َ َ َ ُ ْ ُ ُ ََ ُ َ َ
‫ﺎل ﻓَﺈِ ﱠن ِد َﻣﺎءَ ُﻛ ْﻢ َوأ َْﻣ َﻮاﻟَ ُﻜ ْﻢ َﻋﻠَْﻴ ُﻜ ْﻢ َﺣَﺮ ٌام َﻛ ُﺤ ْﺮَﻣ ِﺔ ﻳـَ ْﻮِﻣ ُﻜ ْﻢ َﻫ َﺬا ِﰲ‬ ْ ِ‫ﺑِﺎﻟْﺒَـ ْﻠ َﺪة‬
َ َ‫اﳊََﺮِام ﻗُـﻠْﻨَﺎ ﺑـَﻠَﻰ ﻗ‬
ِ ِ
‫ﺎل اﻟﻠﱠ ُﻬ ﱠﻢ‬َ َ‫ﺖ ﻗَﺎﻟُﻮا ﻧـَ َﻌ ْﻢ ﻗ‬ ُ ‫َﺷ ْﻬ ِﺮُﻛ ْﻢ َﻫ َﺬا ِﰲ ﺑـَﻠَﺪ ُﻛ ْﻢ َﻫ َﺬا إِ َﱃ ﻳـَ ْﻮم ﺗَـ ْﻠ َﻘ ْﻮ َن َرﺑﱠ ُﻜ ْﻢ أََﻻ َﻫ ْﻞ ﺑـَﻠﱠ ْﻐ‬
ِ ِ ِ ِ ِ ِ
ً ‫ب ُﻣﺒَـﻠﱠ ٍﻎ أ َْو َﻋﻰ ﻣ ْﻦ َﺳﺎﻣ ٍﻊ ﻓَ َﻼ ﺗَـ ْﺮﺟ ُﻌﻮا ﺑـَ ْﻌﺪي ُﻛﻔ‬
‫ﱠﺎرا‬ ‫ﺐ ﻓَـُﺮ ﱠ‬ َ ‫ا ْﺷ َﻬ ْﺪ ﻓَـ ْﻠﻴُﺒَـﻠﱢ ْﻎ اﻟﺸﱠﺎﻫ ُﺪ اﻟْﻐَﺎﺋ‬
‫ و ﻛﺘﺎب‬١٦٢٥ ،١٦٢٣ ‫ﺾ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﻛﺘﺎب اﳊﺞ‬ َ َ‫ﻀ ُﻜ ْﻢ ِرﻗ‬
ٍ ‫ﺎب ﺑـَ ْﻌ‬ ُ ‫ﻀ ِﺮ‬
ُ ‫ب ﺑـَ ْﻌ‬ ْ َ‫ﻳ‬
‫ وﰲ ﻣﺴﻨﺪ أﲪﺪ‬٣١٨٠ ‫ وﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻟﻘﺴﺎﻣﺔ و اﳊﺎرﺑﲔ‬٦٥٥١ ‫اﻟﻔﱳ‬
‫ و ﻣﺴﻨﺪ اﻟﺒﺼﺮﻳﲔ‬،١٥٧٨٢ ‫ و ﻣﺴﻨﺪ ﻣﺪﻧﻴﲔ‬،١٩٣٢ ‫ﻛﺘﺎب ﻣﺴﻨﺪ ﺑﲏ ﻫﺎﺷﻢ‬
(١٩٤٩٣ ،١٩١٨٨ ،١٩١٨٢
Narrated from fiAbdullāh bin Muḥammad who narrated from fiĀmir who
narrated from Qurrah from Muḥammad bin Sairīn who said that he heard
from fiAbdur-Raḥmān bin Abī Bakrah from Abī Bakrah and from fiAbdur-
Raḥmān Ḥumaid bin fiAbdur-Raḥmān from Abī Bakrah  who said that
the Prophet  delivered to us a sermon on the Day of Naḥr. He  said,
“Do you know what is the day today?” We said, “Allāh and His
Messenger know better.” He remained silent till we thought that he might
give that day another name. He said, “Isn’t it the Day of Naḥr?” We said,
“It is.” He further asked, “Which month is this?” We said, “Allāh and His
Messenger know better.” He remained silent till we thought that he might
give it another name. He then said, “Isn’t it the month of Dhū’l−Ḥijja?”
We replied: “Yes! It is.” He further asked, “What town is this?” We
replied, “Allāh and His Messenger know it better.” He remained silent till
we thought that he might give it another name. He then said, “Isn’t it the
forbidden (Sacred) town (of Mecca)?” We “said, “Yes. It is.” He said, "No
doubt, your blood and your properties are sacred to one another like the
sanctity of this day of yours, in this month of yours, in this town of yours,
till the day you meet your Lord. No doubt! Haven't I conveyed Allāh’s
message to you?” They said, “Yes.” He said, “O Allāh! Be witness. So it is
incumbent upon those who are present to convey it (this information) to
those who are absent because the informed one might comprehend it (what
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I have said) better than the present audience, who will convey it to him.
Beware! Do not renegade (as) disbelievers after me by striking the necks
(cutting the throats) of one another.” 117 16F
‫ﻮب ﺑْ ُﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ ُﳏَ ﱠﻤ ِﺪ ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬ ٍِ

ُ ‫ – َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﺘَـْﻴﺒَﺔُ ﺑْ ُﻦ َﺳﻌﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ﻳـَ ْﻌ ُﻘ‬٢
‫ﺎل‬َ َ‫ﺎل ﻗ‬ َ َ‫َﺧﺒَـَﺮِﱐ َﺳ ْﻬ ٌﻞ َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨﻪُ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ َﺳ ْﻌ ٍﺪ ﻗ‬ ْ ‫ﺎل أ‬ َ َ‫ي َﻋ ْﻦ أَِﰊ َﺣﺎ ِزٍم ﻗ‬ ‫َﻋْﺒ ٍﺪ اﻟْ َﻘﺎ ِر ﱡ‬
َ‫ﺐ اﻟﻠﱠﻪ‬ ‫ﲔ اﻟﱠﺮاﻳَﺔَ َﻏ ًﺪا َر ُﺟ ًﻼ ﻳـُ ْﻔﺘَ ُﺢ َﻋﻠَﻰ ﻳَ َﺪﻳْ ِﻪ ُِﳛ ﱡ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ْﻮَم َﺧْﻴﺒَـَﺮ َﻷ ُْﻋ ِﻄ َ ﱠ‬ َ ‫ﱠﱯ‬ ‫اﻟﻨِ ﱡ‬
‫ﱠﺎس ﻟَْﻴـﻠَﺘَـ ُﻬ ْﻢ أَﻳـﱡ ُﻬ ْﻢ ﻳـُ ْﻌﻄَﻰ ﻓَـﻐَ َﺪ ْوا ُﻛﻠﱡ ُﻬ ْﻢ ﻳـَْﺮ ُﺟﻮﻩُ ﻓَـ َﻘﺎ َل أَﻳْ َﻦ‬ ِ
ُ ‫ﺎت اﻟﻨ‬ َ َ‫َوَر ُﺳﻮﻟَﻪُ َوُﳛﺒﱡﻪُ اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ ﻓَـﺒ‬
ِ ِ ِ ِ ِ ِ
ُ‫ﺼ َﻖ ِﰲ َﻋْﻴـﻨَـْﻴﻪ َوَد َﻋﺎ ﻟَﻪُ ﻓَـﺒَـَﺮأَ َﻛﺄَ ْن َﱂْ ﻳَ ُﻜ ْﻦ ﺑِﻪ َو َﺟ ٌﻊ ﻓَﺄ َْﻋﻄَﺎﻩ‬ َ َ‫ﻴﻞ ﻳَ ْﺸﺘَﻜﻲ َﻋْﻴـﻨَـْﻴﻪ ﻓَـﺒ‬ َ ‫َﻋﻠ ﱞﻲ ﻓَﻘ‬
‫ﺎﺣﺘِ ِﻬ ْﻢ ﰒُﱠ ْاد ُﻋ ُﻬ ْﻢ‬ ِ ِ َ ‫ﺎل أُﻗَﺎﺗِﻠُ ُﻬ ْﻢ َﺣ ﱠﱴ ﻳَ ُﻜﻮﻧُﻮا ِﻣﺜْـﻠَﻨَﺎ ﻓَـ َﻘ‬
َ ‫ﻚ َﺣ ﱠﱴ ﺗَـْﻨ ِﺰَل ﺑ َﺴ‬ َ ‫ﺎل اﻧْـ ُﻔ ْﺬ َﻋﻠَﻰ ِر ْﺳﻠ‬ َ ‫ﻓَـ َﻘ‬
‫ﻚ ِﻣ ْﻦ أَ ْن‬ ِ ِ‫ﱠ‬ ِ ِ ِ ْ ‫اﻹﺳ َﻼِم وأ‬
َ َ‫ﻚ َر ُﺟ ًﻼ َﺧْﻴـٌﺮ ﻟ‬ َ ِ‫ي اﻟﻠﱠﻪُ ﺑ‬َ ‫ﺐ َﻋﻠَْﻴﻬ ْﻢ ﻓَـ َﻮاﻟﻠﻪ َﻷَ ْن ﻳـَ ْﻬﺪ‬
ِ
ُ ‫َﺧ ْﱪُﻫ ْﻢ ﲟَﺎ َﳚ‬ َ ْ ِْ ‫إ َﱃ‬
ِ
‫ و ﻛﺘﺎب اﳌﻨﺎﻗﺐ‬٢٧٨٧ ‫ﱠﻌ ِﻢ )ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﻛﺘﺎب اﳉﻬﺎد و اﻟﺴﲑ‬ َ ‫ﻚ ﲪُُْﺮ اﻟﻨـ‬ َ َ‫ﻳَ ُﻜﻮ َن ﻟ‬
(٤٤٢٣ ‫ وﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب ﻓﻀﺎﺋﻞ اﻟﺼﺤﺎﺑﺔ‬٣٨٨٨ ‫ و ﻛﺘﺎب اﳌﻐﺎزي‬٣٤٢٥
Narrated from Qutaibah bin Safiīd who narrated from Yafiqūb bin fiAbdur-
Raḥmān bin Muḥammad bin fiAbdullāh bin fiAbdil-Qārī from Abī Ḥāzim
who said he heard from  that is Ibn Safid who said: On the day (of the
battle) of Khaibar the Prophet  said, “Tomorrow I will give the flag to
somebody who will be given victory (by Allāh) and who loves Allāh and
His Messenger and is loved by Allāh and His Messenger.” So, the people
wondered all that night as to who would receive the flag and in the
morning everyone hoped that he would be that person. Allāh's Messenger
asked, “Where is fiAlī?" He was told that fiAlī was suffering from
eye−trouble, so he applied saliva to his eyes and invoked Allāh to cure
him. He at once got cured as if he had no ailment. The Prophet gave him
the flag. fiAlī said, “Should I fight them till they become like us (i.e.
Muslim)?” The Prophet said, “Go to them patiently and calmly till you
enter the land. Then, invite them to Islām, and inform them what is
117
Ṣaḥīḥ Al Bukhārī, Kitāb Al Ḥajj 1623, 1625 and Kitāb Al Fitan 7551 and in Ṣaḥīḥ Muslim, Kitāb Al
Qusāmah and Al Ḥārbīyin 3180 and in Musnad Aḥmad, Kitāb Musnad Banī Hāshim 1932 and Musnad
Madinīyin 15782, and Musnad Al Baṣrīyin 19182, 19188, 19493. (Ṣaḥīḥ Al Bukhārī, Kitāb Al Ḥajj 1625
shown).
P a g e | 143
enjoined upon them, for, by Allāh, if Allāh gives guidance to somebody

through you, it is better for you than possessing red camels.” 118
III. FUNCTION OF DAfiWAH
1. General
a. As a means to support the strength of the community.
b. As a means of development in order that the community
participates in Iqāmatud-Deen (establishment and maintaining of
the Deen of Islām).
2. Specifically
As a means to make the essence of the Deen of Islām understandable
and definable to mankind in general and the Islāmic community in
particular in order to accept and respond to their obligations towards it.
IV. PURPOSE OF DAfiWAH
1. In order that mankind accepts and responds to their obligations

towards the Deen of Islām.
2. In order that the community of mankind contributes itself within the
program of Iqāmatud-Deen.
V. ELEMENTS AND CRITERIA OF DAfiWAH
1. Dāfiiy: A person who understands the essence of the Deen of Islām

and ‘his’ obligations towards it.
2. Madfiūw: The community of mankind in general and the Islāmic
community specifically.
118
Ṣaḥīḥ Al Bukhārī, Kitāb Al Jihād and As-Sair 2787 and Kitāb Al Manāqib 3425 and Kitāb Al Maghāzī 3888
and in Ṣaḥīḥ Muslim, Kitāb Faḍā√il Aṣ-Ṣaḥābah 4423.
P a g e | 144
3. Māddatud-Dafiwah: All-encompassing Islām.

4. Uslūb Dafiwah (Method/manner):
Dafiwah bilisānil Maqāl (demonstrated by the tongue - speech) by
means of effective
Communication.
Dafiwah bilisānil ḥal (demonstrated by resolution) by means of uswah
ḥasanah (good example).
5. Wasā√il: In accordance with the demands/requirements of Islāmic
Sharīfiah and the necessity of the situation and conditions.
6. Hadaf: Explain the essence of the Deen of Islām by means of inviting
mankind in general and the Islāmic community specifically in order to
accept and respond to its obligations.
VI. METHOD OF DAfiWAH
1. Direct communication.
a. Review according to the subject and object of dafiwah:
- An individual with/to an individual.
- An individual with/to a jamāfiah.
- A jamāfiah with/to an individual.
- A jamāfiah with/to a jamāfiah.
b. Review according to uslūb dafiwah:
- Lecture.
- Munādarāh (witticism).
- Question and answer.
- Etc.
c. Review from dafiwah measures:
- Inspire the essential nature of.
- Reveal/expose the screen of suspicion and desires.
P a g e | 145
- At-Targhīb (invitation/attraction) and Tarḥīb

(welcome/greeting).
2. Indirect communication.
- By means of the mass media (print, electronic).
P a g e | 146
DEVELOPMENT OF HIJRAH
I. UNDERSTANDING OF HIJRAH
1. Tafirīf Hijrah.
a. Linguistically:
Termination or transfer - ‫ ﻫﺟﺭﺍﺗﺎ – ﺍﻟﻬﺟﺭﺓ‬- ‫ ﻫﺟﺭﺍ‬- ‫ﻫﺟﺭ‬
Its opposite is connection - ‫ﻫﻭ ﺿﺩ ﺍﻟﻭﺻﻝ‬
b. Technically:
Hijrah: To relocate/transfer from one place to another place.

Meaning: To leave the first in order oto prioritize the second.
Or: To transfer from ‘Darul Ḥarb’ to ‘Darul Islām’
c. According to Ibnul fiArabiy, the fiulamā√ have divided travelling
(departure) signifying ḥarb as 6, that is:
i. Hijrah. That is out from ‘Darul Ḥarbiy’ to ‘Darul Islām’. This has
taken place since the time of the Prophet  (and will continue)
until the Day of Resurrection and its legality is obligatory. At the
time of the Prophet  it was to relocate/transfer from Makkah to
Madinah.
ii. To go out from a nation that has/maintains much bidfiah.
When that which is immoral is seen, and it is unable to be
removed or suppressed, then step aside (get out).
            
           
And when you see those who engage in a false conversation about Our
Āyāt by mocking at them, stay away from them till they turn to another
topic. And if Shaiṭān (Satan) causes you to forget, then after the
P a g e | 147
remembrance sit not you in the company of those people who are the
Zālimūn (polytheists and wrongdoers, etc.). 119
iii. To go out from a nation whose majority of ‘mafiīshah (livelihood)’
is ‘ḥarām’. By law it is obligatory fro a Muslim to seek out
fortune/livelihood that is ḥalāl.
iv. Flee from physical torture/torment.
During the time of the Messenger of Allāh  at one time in
madinah it was extremely hot and many were sick. The Messenger
of Allāh  gave permission to go out from Madinah until better
weather returned.
v. Flee from tyranny of wealth. The preciousness of the wealth of a
Muslim is like the preciousness of ‘his-self’.
2. Understanding the Development of Hijrah.

a. The development of Hijrah is the endeavors, the activities, and measures
that direct the members of the jamāfiah into becoming Muhājir ilallāhi wa
rasūlihi (emigrants to Allāh and His Messenger).
b. Within the framework of Iqāmatud-deen hijrah is directed towards the
preparation of strength as a form of I√dād (preparation) for Iqāmatud-
Deen.
II. MASHRŪʿĪYAH
a. Allāh decrees:
           -١
      
Verily, those who have believed, and those who have emigrated (for
Allāh’s religion) and have striven hard in the Way of Allāh, all these hope
for Allāh’s Mercy. And Allāh is Oft-Forgiving, Most-Merciful. 120 19F
119
Sūrah Al Anfiām (6), ayāh 68.
P a g e | 148
           -٢
             
            
          
Verily, those who believed, and emigrated and strove hard and fought with
their property and their lives in the Cause of Allāh as well as those who
gave (them) asylum and help, - These are (all) allies to one another. and as
to those who believed but did not emigrate (to you O Muḥammad ), you
owe no duty of protection to them until they emigrate , but if they seek your
help in the Deen (religion), it is your duty to help them except against a
people with whom you have a treaty of mutual alliance, and Allāh is the
All-Seer of what you do. 121 120F
            -٣
      
Then, verily! Your Lord for those who emigrated after they had been put to
trials and thereafter strove hard and fought (for the Cause of Allāh) and
were patient, verily, your Lord afterward is, Oft-Forgiving, Most
Merciful. 122 12F
           -٤
           
            
120
121
Sūrah Al Anfāl (8), ayāh 72.
122
Sūrah An-Naḥl (16), ayāh 110.
P a g e | 149
             
   
(And there is also a share in this booty) for the poor emigrants, who were
expelled from their homes and their property, seeking bounties from Allāh
and to please Him. And helping Allāh and His Messenger (Muḥammad ).
Such are indeed the truthful (to what they say);-
And those who, before them, had homes (in Al-Madinah) and had adopted
the faith, love those who emigrate to them, and have no jealousy in their
breasts for that which they have been given, and give them (emigrants)
preference over themselves, even though they were in need of that. And
whosoever is saved from his own covetousness, such are they who will be
the successful. 123 12F
ٍ ِ‫ﻳﺪ ﺑْﻦ أَِﰊ َﺣﺒ‬

‫ﻴﺐ َﻋ ْﻦ أَِﰊ‬ ُ ُ ‫ﺎل َﺣ ﱠﺪﺛَِﲏ ﻳَِﺰ‬ َ َ‫ﺚ ﻗ‬ ٌ ‫ﺎج َﺣ ﱠﺪﺛـَﻨَﺎ ﻟَْﻴ‬ٌ ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ َﺣ ﱠﺠ‬ َ َ‫ – ﻗ‬١
‫ﺻﻠﱠﻰ‬ ِ ِ ِ ْ ‫اﳋَِْﲑ أَ ﱠن ﺟﻨَ َﺎد َة ﺑْﻦ أَِﰊ أُﻣﻴﱠﺔَ ﺣ ﱠﺪﺛَﻪُ أَ ﱠن ِرﺟ ًﺎﻻ ِﻣﻦ أ‬
َ ‫َﺻ َﺤﺎب َر ُﺳﻮل اﻟﻠﱠﻪ‬ ْ َ َ َ َ ُ ْ
ِ ِ َ َ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬
‫ﺎل‬
َ َ‫ﻚ ﻗ‬ َ ‫ﺎﺧﺘَـﻠَ ُﻔﻮا ِﰲ َذﻟ‬ ْ َ‫ﺖ ﻓ‬ْ ‫ﻀ ُﻬ ْﻢ إِ ﱠن ا ْﳍ ْﺠَﺮَة ﻗَ ْﺪ اﻧْـ َﻘﻄَ َﻌ‬
ُ ‫ﺎل ﺑـَ ْﻌ‬
ِ ِ َ ‫ﺖ ﻳﺎ رﺳ‬ ِ ِ ِ
َ ‫ﺖ إِ َﱃ َر ُﺳﻮل اﻟﻠﱠﻪ‬
ً َ‫ﻮل اﻟﻠﱠﻪ إ ﱠن أُﻧ‬
‫ﺎﺳﺎ‬ ُ َ َ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻓَـ ُﻘ ْﻠ‬ ُ ‫ﻓَﺎﻧْﻄَﻠَ ْﻘ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ إِ ﱠن‬ ِ ُ ‫ﺎل رﺳ‬ ِ
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ ‫ﺖ ﻓَـ َﻘ‬ ْ ‫ﻳـَ ُﻘﻮﻟُﻮ َن إِ ﱠن ا ْﳍ ْﺠَﺮَة ﻗَ ْﺪ اﻧْـ َﻘﻄَ َﻌ‬
١٦٠٠٢ ‫ﺎد )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﳌﺪﻧﻴﲔ‬ ِْ ‫ا ْﳍِﺠﺮَة َﻻ ﺗَـْﻨـ َﻘ ِﻄﻊ ﻣﺎ َﻛﺎ َن‬
ُ ‫اﳉ َﻬ‬ َُ َْ
(٢٢١٠٢ ‫و ﺑﺎﻗﻲ ﻣﺴﻨﺪ اﻷﻧﺼﺎر‬
(Aḥmad ibn Hanbal ) said: It was narrated to us that Ḥajjāj had
narrated to us that Laith had said:That it was narrated to me from Yazīd
bin Abī Ḥabab from Abī Al Khair that Junādah bin Abī Umaiyah told him
that a man from the companions of the Messenger of Allāh  said: ‘Some
say that hijrah has ceased’, so I (Junādah bin Abī Umaiyah) went in and
123
Sūrah Al Ḥashr (59), āyāt 8-9.
‫‪P a g e | 150‬‬
‫‪said to the Messenger of Allāh : ‘O Messenger of Allāh ,, people have‬‬

‫‪said that hijrah has ceased’. The Messenger of Allāh  said: “Hijrah does‬‬
‫‪124‬‬
‫‪not end as long as there is jihād”.‬‬
‫اﳊ َﻜﻢ ﺑﻦ ﻧَﺎﻓِ ٍﻊ ﻋﻦ ﺣ ِﺮﻳ ِﺰ ﺑ ِﻦ ﻋﺜْﻤﺎ َن ﻋﻦ اﺑ ِﻦ أَِﰊ ﻋﻮ ٍ‬

‫ف َوُﻫ َﻮ‬ ‫َْ‬ ‫َْ َ ْ ُ َ َْ ْ‬ ‫‪َ – ٢‬ﺣ ﱠﺪﺛـَﻨَﺎ َْ ُ ْ ُ‬
‫ﺎل ﺗَ َﺬا َﻛ ُﺮوا ا ْﳍِ ْﺠَﺮَة ِﻋْﻨ َﺪ‬
‫ﻒ ﻗَ َ‬ ‫َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ َﻋﻦ أَِﰊ ِﻫْﻨ ٍﺪ اﻟْﺒﺠﻠِ ﱢﻲ وَﻛﺎ َن ِﻣﻦ اﻟ ﱠﺴﻠَ ِ‬
‫ْ‬ ‫ََ َ‬ ‫ْ‬
‫ﻮل َﻻ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ ُ‬ ‫ﱠﱯ َ‬ ‫ﺖ اﻟﻨِ ﱠ‬
‫ﻣﻌﺎ ِوﻳﺔَ وﻫﻮ ﻋﻠَﻰ ﺳ ِﺮﻳ ِﺮﻩِ ﻓَـ َﻘ َ ِ‬
‫ﺎل َﲰ ْﻌ ُ‬ ‫َُ َ ََُ َ َ‬
‫ﺲ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ﱠﻤ ُ‬ ‫ﺗَـْﻨـ َﻘﻄ ُﻊ ا ْﳍ ْﺠَﺮةُ َﺣ ﱠﱴ ﺗَـْﻨـ َﻘﻄ َﻊ اﻟﺘـ ْﱠﻮﺑَﺔُ ﺛََﻼﺛًﺎ َوَﻻ ﺗَـْﻨـ َﻘﻄ ُﻊ اﻟﺘـ ْﱠﻮﺑَﺔُ َﺣ ﱠﱴ ﺗَﻄْﻠُ َﻊ اﻟﺸ ْ‬
‫ِﻣ ْﻦ َﻣ ْﻐ ِﺮِﺑَﺎ )ﻣﺴﻨﺪ اﻟﺪارﻣﻲ ﻛﺘﺎب اﻟﺴﱪ ‪(٢٤٠١‬‬
‫‪It was narrated to us from Al Ḥakam bin Nāfifi from Ḥarīz bin fiUthmān‬‬
‫‪from Ibn Abī fiAwf and he from fiAbdur-Raḥmān from Abī Hind Al Bajalīy‬‬
‫‪and he is of the salaf who said: ‘He remembered the hijrah of Mufiāwīyah‬‬
‫‪and he was on his bed and said he heard the Prophet  say: “Hijrah does‬‬
‫‪not cease until repentance stops”. He stated this three times – “and‬‬
‫‪repentance does not stop until the sun rises from the west”. 125‬‬ ‫‪124F‬‬
‫ﻴﻞ َﺣ ﱠﺪﺛَـﻨَﺎ أَﺑَﺎ ُن ﺑْ ُﻦ ﻳَِﺰ َ‬ ‫ِ ِ‬ ‫ِ ِ‬

‫ﻳﺪ‬ ‫ﻮﺳﻰ ﺑْ ُﻦ إ ْﲰَﻌ َ‬ ‫ﻴﻞ َﺣ ﱠﺪﺛـَﻨَﺎ ُﻣ َ‬ ‫‪َ – ٣‬ﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ إ ْﲰَﻌ َ‬
‫ث‬ ‫اﳊَﺎ ِر َ‬‫َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ ﺑْ ُﻦ أَِﰊ َﻛﺜِ ٍﲑ َﻋ ْﻦ َزﻳْ ِﺪ ﺑْ ِﻦ َﺳ ﱠﻼٍم أَ ﱠن أَﺑَﺎ َﺳ ﱠﻼٍم َﺣ ﱠﺪﺛَﻪُ أَ ﱠن ْ‬
‫ﺎل إِ ﱠن اﻟﻠﱠﻪَ أ ََﻣَﺮ َْﳛ َﲕ ﺑْ َﻦ َزَﻛ ِﺮﻳﱠﺎ‬‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗَ َ‬ ‫ﱠﱯ َ‬ ‫ي َﺣ ﱠﺪﺛَﻪُ أَ ﱠن اﻟﻨِ ﱠ‬ ‫ْاﻷَ ْﺷ َﻌ ِﺮ ﱠ‬
‫ِ‬
‫ ﻬﺑَِﺎ وَﻳَﺄْﻣُﺮَ ﺑَﲏِ إِﺳْﺮَاﺋِﻴﻞَ أَنْ ﻳـَﻌْﻤَﻠُﻮا ﻬﺑَﺎ َوإِﻧﱠﻪُ َﻛ َﺎد أَ ْن‬ ‫َﻤْﺲِ ﻛَﻠِﻤَﺎتٍ أَنْ ﻳـَﻌْﻤَﻞ‬
‫َ‬
‫ِ‬
‫ُﺒْﻄِﺊَ ﻬﺑَِﺎ ﻓـَﻘَﺎلَ ﻋِﻴﺴَﻰ إِنﱠ اﻟﻠﱠﻪَ أَﻣَﺮَكَ ﲞَِﻤْﺲِ ﻛَﻠِﻤَﺎتٍ ﻟِﺘـَﻌْﻤَﻞَ ﻬﺑَﺎ َوﺗَﺄْ ُﻣَﺮ ﺑَِﲏ‬
‫َﺧ َﺸﻰ إِ ْن‬ ‫ِ‬ ‫ِ ِ‬
‫ﺎل َْﳛ َﲕ أ ْ‬ ‫ِﺳْﺮَاﺋِﻴﻞَ أَنْ ﻳـَﻌْﻤَﻠُﻮا ﻬﺑَﺎ ﻓَﺈ ﱠﻣﺎ أَ ْن ﺗَﺄْ ُﻣَﺮُﻫ ْﻢ َوإ ﱠﻣﺎ أَ ْن ُ‬
‫آﻣَﺮُﻫ ْﻢ ﻓَـ َﻘ َ‬
‫ﺖ اﻟْ َﻤ ْﻘ ِﺪ ِس ﻓَ ْﺎﻣﺘَ َﻸَ‬ ‫َﺒـَﻘْﺘَﲏِ ﻬﺑﺎ أَ ْن ُﳜْﺴﻒ ِﰊ أَو أُﻋ ﱠﺬب ﻓَﺠﻤﻊ اﻟﻨﱠﺎس ِﰲ ﺑـﻴ ِ‬
‫ْ َ َ َ َ َ َ َْ‬ ‫َ َ‬ ‫َ‬
‫ِ‬
‫ﺲ َﻛﻠِﻤ ٍ‬ ‫ِ ِ‬ ‫ف ﻓَـ َﻘ َ ِ‬ ‫اﻟْﻤﺴ ِﺠ ُﺪ وﺗَـﻌﺪﱠوا ﻋﻠَﻰ اﻟﺸﱡﺮ ِ‬
‫ﺎت أَ ْن أ َْﻋ َﻤ َﻞ‬ ‫ﺎل إ ﱠن اﻟﻠﱠ َﻪ أ ََﻣَﺮﱐ ﲞَ ْﻤ ِ َ‬ ‫َ‬ ‫َْ ََ ْ َ‬
‫ِِﻦﱠ وَآﻣُﺮَﻛُﻢْ أَنْ ﺗـَﻌْﻤَﻠُﻮا ﻬﺑِِ ﱠﻦ أَﱠوُﳍُ ﱠﻦ أَ ْن ﺗَـ ْﻌﺒُ ُﺪوا اﻟﻠﱠ َﻪ َوَﻻ ﺗُ ْﺸ ِﺮُﻛﻮا ﺑِِﻪ َﺷْﻴﺌًﺎ َوإِ ﱠن َﻣﺜَ َﻞ‬
‫ﺐ أ َْو َوِرٍق‬ ‫ﺺ َﻣﺎﻟِِﻪ ﺑِ َﺬ َﻫ ٍ‬ ‫َﻣ ْﻦ أَ ْﺷَﺮَك ﺑِﺎﻟﻠﱠ ِﻪ َﻛ َﻤﺜَ ِﻞ َر ُﺟ ٍﻞ ا ْﺷﺘَـَﺮى َﻋْﺒ ًﺪا ِﻣ ْﻦ َﺧﺎﻟِ ِ‬
‫‪124‬‬
‫‪Musnad Aḥmad, Kitāb Musnad Al Madanīyin 16002 and Musnad Al Anṣār 22102.‬‬
‫‪125‬‬
‫‪Musnad Ad-Dārimī, Kitāb Aṣ-Ṣabr 2401.‬‬
‫‪P a g e | 151‬‬
‫ﱄ ﻓَ َﻜﺎ َن ﻳـَ ْﻌ َﻤ ُﻞ َوﻳـُ َﺆﱢدي إِ َﱃ َﻏ ِْﲑ‬ ‫ﺎﻋ َﻤ ْﻞ َوأَﱢد إِ َﱠ‬ ‫ِ‬ ‫ﻓَـ َﻘ َ ِ ِ‬
‫ﺎل َﻫﺬﻩ َدا ِري َوَﻫ َﺬا َﻋ َﻤﻠﻲ ﻓَ ْ‬
‫ﺼ َﻼ ِة ﻓَِﺈ َذا‬‫ﻚ َوإِ ﱠن اﻟﻠﱠﻪَ أ ََﻣَﺮُﻛ ْﻢ ﺑِﺎﻟ ﱠ‬ ‫ِ‬ ‫ِِ‬
‫ﺿﻰ أَ ْن ﻳَ ُﻜﻮ َن َﻋْﺒ ُﺪﻩُ َﻛ َﺬﻟ َ‬ ‫َﺳﻴﱢﺪﻩ ﻓَﺄَﻳﱡ ُﻜ ْﻢ ﻳـَ ْﺮ َ‬
‫ِ‬ ‫ﺼﺐ وﺟﻬﻪ ﻟِﻮﺟ ِﻪ ﻋﺒ ِﺪ ِﻩ ِﰲ ِِ‬ ‫ِ‬ ‫ِ‬
‫ﺖ‬ ‫ﺻ َﻼﺗﻪ َﻣﺎ َﱂْ ﻳـَْﻠﺘَﻔ ْ‬ ‫َ‬ ‫ﺻﻠﱠْﻴﺘُ ْﻢ ﻓَ َﻼ ﺗَـ ْﻠﺘَﻔﺘُﻮا ﻓَِﺈ ﱠن اﻟﻠﱠ َﻪ ﻳـَْﻨ ُ َ ْ َ ُ َ ْ َْ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬
‫ﻚ‬‫ﺻﱠﺮةٌ ﻓ َﻴﻬﺎ ﻣ ْﺴ ٌ‬ ‫ﺼﺎﺑَﺔ َﻣ َﻌﻪُ ُ‬ ‫ﻚ َﻛ َﻤﺜَ ِﻞ َر ُﺟ ٍﻞ ِﰲ ﻋ َ‬ ‫ﺼﻴَ ِﺎم ﻓَِﺈ ﱠن َﻣﺜَ َﻞ َذﻟ َ‬ ‫آﻣ ُﺮُﻛ ْﻢ ﺑِﺎﻟ ﱢ‬ ‫َو ُ‬
‫ﺐ ِﻋْﻨ َﺪ اﻟﻠﱠ ِﻪ ِﻣ ْﻦ ِر ِ‬ ‫ﻳﺢ اﻟ ﱠ ِ ِ‬ ‫ِ ِ‬ ‫ِ ِ‬ ‫ﱡ‬
‫ﻳﺢ‬ ‫ﺼﺎﺋﻢ أَﻃْﻴَ ُ‬ ‫ﺐ أ َْو ﻳـُ ْﻌﺠﺒُﻪُ رﳛُ َﻬﺎ َوإ ﱠن ر َ‬ ‫ﻓَ ُﻜﻠ ُﻬ ْﻢ ﻳَـ ْﻌ َﺠ ُ‬
‫ِ‬
‫ﻚ َﻛ َﻤﺜَ ِﻞ َر ُﺟ ٍﻞ أ َ‬
‫َﺳَﺮﻩُ اﻟْ َﻌ ُﺪ ﱡو ﻓَﺄ َْوﺛـَ ُﻘﻮا ﻳَ َﺪﻩُ‬ ‫ﺼ َﺪﻗَِﺔ ﻓَِﺈ ﱠن َﻣﺜَ َﻞ َذﻟ َ‬ ‫آﻣ ُﺮُﻛ ْﻢ ﺑِﺎﻟ ﱠ‬ ‫ِ ِ‬
‫اﻟْﻤ ْﺴﻚ َو ُ‬
‫ﺎل أَﻧَﺎ أَﻓْ ِﺪ ِﻳﻪ ِﻣْﻨ ُﻜ ْﻢ ﺑِﺎﻟْ َﻘﻠِ ِﻴﻞ َواﻟْ َﻜﺜِ ِﲑ ﻓَـ َﻔ َﺪى‬ ‫ﻀ ِﺮﺑُﻮا ﻋُﻨُـ َﻘﻪُ ﻓَـ َﻘ َ‬ ‫إِ َﱃ ﻋﻨ ِﻘ ِﻪ وﻗَﺪ ِ‬
‫ﱠﻣﻮﻩُ ﻟﻴَ ْ‬ ‫ُُ َ ُ‬
‫ِ‬ ‫ِ‬
‫ﻚ َﻛ َﻤﺜَ ِﻞ َر ُﺟ ٍﻞ َﺧَﺮ َج اﻟْ َﻌ ُﺪ ﱡو ِﰲ‬ ‫آﻣ ُﺮُﻛ ْﻢ أَ ْن ﺗَ ْﺬ ُﻛ ُﺮوا اﻟﻠﱠﻪَ ﻓَِﺈ ﱠن َﻣﺜَ َﻞ َذﻟ َ‬
‫ﻧـَ ْﻔ َﺴﻪُ ﻣْﻨـ ُﻬ ْﻢ َو ُ‬
‫ِ‬
‫ﻚ اﻟْ َﻌْﺒ ُﺪ‬‫َﺣَﺮَز ﻧَـ ْﻔ َﺴﻪُ ِﻣْﻨـ ُﻬ ْﻢ َﻛ َﺬﻟ َ‬ ‫ﲔ ﻓَﺄ ْ‬ ‫ﺼٍ‬ ‫أَﺛَِﺮﻩِ ِﺳﺮاﻋﺎ ﺣ ﱠﱴ إِ َذا أَﺗَﻰ ﻋﻠَﻰ ِﺣﺼ ٍﻦ ﺣ ِ‬
‫ْ َ‬ ‫َ‬ ‫ًَ َ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َوأَﻧَﺎ‬ ‫ﱠﱯ َ‬ ‫ﺎل اﻟﻨِ ﱡ‬ ‫ﺎن إِﱠﻻ ﺑِ ِﺬ ْﻛ ِﺮ اﻟﻠﱠ ِﻪ ﻗَ َ‬ ‫َﻻ ُﳛ ِﺮُز ﻧَـ ْﻔﺴﻪ ِﻣﻦ اﻟﺸﱠﻴﻄَ ِ‬
‫َُ ْ ْ‬ ‫ْ‬
‫ﺎﻋﺔُ ﻓَِﺈﻧﱠﻪُ‬ ‫اﳉَ َﻤ َ‬‫ﺎد َوا ْﳍِ ْﺠَﺮةُ َو ْ‬ ‫ﻣُﺮُﻛُﻢْ ﲞَِﻤْﺲٍ اﻟﻠﱠﻪُ أَﻣَﺮَﱐِ ﻬﺑِِ ﱠﻦ اﻟ ﱠﺴﻤﻊ واﻟﻄﱠﺎﻋﺔُ و ِْ‬
‫اﳉ َﻬ ُ‬ ‫ُْ َ َ َ‬
‫اﻹ ْﺳ َﻼِم ِﻣ ْﻦ ﻋُﻨُ ِﻘ ِﻪ إِﱠﻻ أَ ْن ﻳـَ ْﺮِﺟ َﻊ‬ ‫ﺎﻋﺔَ ﻗِ َﻴﺪ ِﺷ ٍْﱪ ﻓَـ َﻘ ْﺪ َﺧﻠَ َﻊ ِرﺑْـ َﻘ َﺔ ِْ‬ ‫اﳉَ َﻤ َ‬
‫َﻣ ْﻦ ﻓَ َﺎر َق ْ‬
‫ﻮل اﻟﻠﱠ ِﻪ َوإِ ْن‬ ‫ﺎل َر ُﺟ ٌﻞ ﻳَﺎ َر ُﺳ َ‬ ‫ﱠﻢ ﻓَـ َﻘ َ‬ ‫وﻣﻦ ا ﱠدﻋﻰ د ْﻋﻮى ْ ِ ِ ِ ِ ِ‬
‫اﳉَﺎﻫﻠﻴﱠﺔ ﻓَﺈﻧﱠﻪُ ﻣ ْﻦ ُﺟﺜَﺎ َﺟ َﻬﻨ َ‬ ‫ََ ْ َ َ َ‬
‫ﺻ َﺎم ﻓَ ْﺎدﻋُﻮا ﺑِ َﺪ ْﻋ َﻮى اﻟﻠﱠ ِﻪ اﻟﱠ ِﺬي َﲰﱠﺎ ُﻛ ْﻢ‬ ‫ﺻﻠﱠﻰ َو َ‬ ‫ﺎل َوإِ ْن َ‬ ‫ﺻ َﺎم ﻗَ َ‬ ‫ﺻﻠﱠﻰ َو َ‬ ‫َ‬
‫ﻴﺢ‬ ‫ﻳﺚ ﺣﺴﻦ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﲔ ِﻋﺒَ َﺎد اﻟﻠﱠ ِﻪ ﻗَ َ‬ ‫ِِ‬ ‫ِِ‬
‫ﺻﺤ ٌ‬ ‫ﻴﺴﻰ َﻫ َﺬا َﺣﺪ ٌ َ َ ٌ َ‬ ‫ﺎل أَﺑُﻮ ﻋ َ‬ ‫ﲔ اﻟْ ُﻤ ْﺆﻣﻨ َ‬ ‫اﻟْ ُﻤ ْﺴﻠﻤ َ‬
‫ث ْاﻷَ ْﺷ َﻌ ِﺮ ﱡ‬ ‫اﳊَﺎ ِر ُ‬ ‫ِ ِ‬
‫ﺻ ْﺤﺒَﺔٌ َوﻟَﻪُ َﻏْﻴـ ُﺮ َﻫ َﺬا‬ ‫ي ﻟَﻪُ ُ‬ ‫ﻴﻞ ْ‬ ‫ﺎل ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ إ ْﲰَﻌ َ‬ ‫ﻳﺐ ﻗَ َ‬ ‫َﻏ ِﺮ ٌ‬
‫ﻳﺚ َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ﺑَﺸﱠﺎ ٍر َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ َد ُاوَد اﻟﻄﱠﻴَﺎﻟِ ِﺴ ﱡﻲ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑَﺎ ُن ﺑْ ُﻦ‬ ‫اﳊ ِﺪ ِ‬
‫َْ‬
‫اﳊَﺎ ِر ِث‬ ‫ﻳَِﺰ َﻳﺪ َﻋ ْﻦ َْﳛ َﲕ ﺑْ ِﻦ أَِﰊ َﻛﺜِ ٍﲑ َﻋ ْﻦ َزﻳْ ِﺪ ﺑْ ِﻦ َﺳ ﱠﻼٍم َﻋ ْﻦ أَِﰊ َﺳ ﱠﻼٍم َﻋ ْﻦ ْ‬
‫ِ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َْﳓ َﻮﻩُ ِﲟَْﻌﻨَﺎﻩُ ﻗَ َ‬ ‫ْاﻷَ ْﺷ َﻌ ِﺮ ﱢ‬
‫ﻴﺴﻰ َﻫ َﺬا‬ ‫ﺎل أَﺑُﻮ ﻋ َ‬ ‫ﱠﱯ َ‬ ‫ي َﻋ ْﻦ اﻟﻨِ ﱢ‬
‫ﻮر َوﻗَ ْﺪ َرَواﻩُ َﻋﻠِ ﱡﻲ‬ ‫اﲰُﻪُ ﳑَْﻄُ ٌ‬ ‫اﳊَﺒَ ِﺸ ﱡﻲ ْ‬ ‫ﻳﺐ َوأَﺑُﻮ َﺳ ﱠﻼٍم ْ‬ ‫ﻴﺢ َﻏ ِﺮ ٌ‬ ‫ﺻﺤ ٌ‬
‫ﻳﺚ ﺣﺴﻦ ِ‬
‫َﺣﺪ ٌ َ َ ٌ َ‬
‫ِ‬
‫ﺑْ ُﻦ اﻟْ ُﻤﺒَ َﺎر ِك َﻋ ْﻦ َْﳛ َﲕ ﺑْ ِﻦ أَِﰊ َﻛﺜِ ٍﲑ )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﻟﺸﺎﻣﲔ‬
‫‪ ١٦٥٤٢‬وﰲ ﺳﻨﻦ اﻟﱰﻣﺬي ﻛﺘﺎب اﻷﻣﺜﺎل ‪(٢٧٩٠‬‬
P a g e | 152
It was narrated to us from Muḥammad bin Ismafiīl who narrated from

Mūsā bin Ismafiīl who narrated from Abān bin Yazīd who narrated from
Yaḥyā bin Abī Kathīr from Zaid bin Salām from the father of Salām who
narrated from Al Ḥārith Al Ashfiarī who narrated that the Prophet  said:
“Allāh commanded Yaḥyā ibn Zakarīyā with five things that he may abide
by them and command the Banī Isrā√īl to abide by them. But he was
delayed in coveying them. fiĪsā said to him, “Allāh commanded you with
five commands that you may abide by them and command the Banī Isrā√īl
elevated places. He said to them, “Allāh has commanded me with five
commands that I should abide by them and comañd you to abide by them.
The first of them is that you worship Allāh and associate not anything with
Him. And the example of one who associates with Allāh is like a man who
bought a slave with his pure earnings of gold or silver and said to him,
‘This is my house and this is my business. So take up this occupation and
pay me what you earn) He works but pays another than his master. So,
which of you will be pleased to have a slave like that? And Allāh
does not turn elsewhere. And I command you to keep fast. Its similitude is
of a man who is with a party. He has a bagful of musk. All of them are
fasting is more pleasant to Allāh than the odour of musk. And I command
you to give ṣadaqah. Its similitude is like that of a man who is imprisoned
by his enemy. They tie his hand to his neck and take him to be executed. He
offers, ‘I pay ransom to you the little or much, and he ransoms himself
from them, And, I command you that you remember Allāh. The similitude
for that is like a man whose enemy pursue him in haste while he comes to a
strong fort and protects himself from them. So is the man whom nothing
protects from the devil but dhikr (remembrance) of Allāh.” The Prophet 
said. “And I command you with firve commands with which Allāh has
commanded me. They are: to hear, to obey, to wage jihād, to make hijrah
(migration) and to attach to the main body of Muslims, for, he who
separates from the main body even by a span takes out the rope of Islām
from his neck unless he returns to it. And, he who invites people to the evils
of jahiliyah is fuel of Hell.” Someone asked, “O Messenger of Allāh ,
even if he offered ṣalāh and kept fast”? He said, “Even if he offered ṣalāh
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and fasted. So invite to Allāh Who named you Muslims. believers and
slaves of Allāh.” Abū ʿIsā said that this is a ḥasan ṣaḥīḥ ḥadīth gharīb and
Muḥammad bin Ismaʿīl Al Ḥārith Al ʾAshʿarī said this ḥadīth is
unaccompanied: Muḥammad bin Bashār said Abū Dāwūd Aṭ-Ṭayālisī said
that ʾAbān bin Yazīd said from Yaḥyā bin Abī Kathīr from Zaid bin Salām
from Abī Salām from Al Ḥārith Al ʾAshʿarī from the Prophet  said
similar to Abū ʿIsā that this is ḥasan ṣaḥīḥ ḥadīth gharīb and Abū Salām Al
Ḥabashī known as Mamṭūr and it was narrated by ʿAlī bin Al Mubārak
from Yaḥyā bin Abī Kathīr. 126
َ َ‫ﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺳ ْﻔﻴَﺎ ُن ﻗ‬

‫ﺎل‬ ٍ ِ‫ – ﺣ ﱠﺪﺛـَﻨﺎ ﻋﻠِﻲ ﺑﻦ ﻋﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺣ ﱠﺪﺛـَﻨﺎ َﳛﲕ ﺑﻦ ﺳﻌ‬٤
َ ُ ْ َْ َ َ َْ ُ ْ ‫َ َ َ ﱡ‬
‫ﺎل‬ ٍ ‫ﺎﻫ ٍﺪ َﻋ ْﻦ ﻃَ ُﺎو ٍس َﻋ ْﻦ اﺑْ ِﻦ َﻋﺒﱠ‬
َ َ‫ﺎس َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨـ ُﻬ َﻤﺎ ﻗ‬ ِ ‫ﺣ ﱠﺪﺛَِﲏ ﻣْﻨﺼﻮر ﻋﻦ ُﳎ‬
َ َْ ٌ ُ َ َ
ِ ِ ِ ِ ِ ِ
ٌ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َﻻ ﻫ ْﺠَﺮَة ﺑَـ ْﻌ َﺪ اﻟْ َﻔْﺘ ِﺢ َوﻟَﻜ ْﻦ ﺟ َﻬ‬
ٌ‫ﺎد َوﻧﻴﱠﺔ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬
ُ ‫ﺎل َر ُﺳ‬
َ َ‫ﻗ‬
‫ وﰲ‬٢٥٧٥ ‫اﺳﺘُـْﻨ ِﻔ ْﺮُْﰎ ﻓَﺎﻧِْﻔ ُﺮوا )ﺻﺤﻴﺢ اﻟﺒﺨﺎري ﻛﺘﺎب اﳉﻬﺎد و اﻟﺴﲑ‬ ْ ‫َوإِ َذا‬
‫ وﰲ ﻣﺴﻨﺪ‬١٥١٦ ‫ وف ﺳﻨﻦ اﻟﱰﻣﺬي‬٣٤٦٨ ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻟﺴﲑ‬
‫ وﰲ ﺳﻨﻦ اﻟﺪارﻣﻲ ﻛﺘﺎب‬٦٧١٦ ‫أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﳌﻜﺜﺮﻳﻦ ﻣﻦ اﻟﺼﺤﺎﺑﺔ‬
(٢٤٠٠ ‫اﻟﺴﲑ‬
Narrated to us by fiAlī bin fiAbdullāh who narrated from Yaḥyā bin Safiīd
who narrated from Sufyān who said he heard from Mujāhid from Ṭāwus
from Ibn fiAbbās who said that the Messenger of Allāh  said: “There is
no more Hijrah after the Conquest (of Makkah) but there is jihad and
intention. So when you are ordered to go for jihad, go”. 127 126F
‫ﲔ ﺑْ ُﻦ ُﳏَ ﱠﻤ ٍﺪ ﻗَ َﺎﻻ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ‬ ِ ‫ﻴﻢ ﺑْ ُﻦ أَِﰊ اﻟْ َﻌﺒﱠ‬ ِ ِ
ُ ْ ‫ﺎس َو ُﺣ َﺴ‬ ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ إﺑْـَﺮاﻫ‬- ٥
‫ﺎش ﺑْ ِﻦ أَِﰊ َرﺑِ َﻴﻌ َﺔ‬ ِ ‫ث ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ َﻋﻴﱠ‬ ِ ‫اﳊﺎ ِر‬ ِ ِ
َْ ‫ﺑْ ُﻦ أَِﰊ اﻟﱢﺰﻧَﺎد َﻋ ْﻦ َﻋْﺒﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ َ ‫ﱢﻩ أَ ﱠن رﺳ‬ ِ ِِ ٍ ‫َﻋ ْﻦ َﻋ ْﻤ ِﺮو ﺑْ ِﻦ ُﺷ َﻌْﻴ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ‫ﺐ َﻋ ْﻦ أَﺑﻴﻪ َﻋ ْﻦ َﺟﺪ‬
126
Musnad Aḥmad, Kitāb Musnad Ash-Shāmīn 16542 and in Sunan At-Tirmidhī, Kitāb Al ʾAmtāl 2790 (Sunan
At-Tirmidhī, Kitāb Al ʾAmtāl 2790 shown).
127
Ṣaḥīḥ Al Bukhārī, Kitāb Al Jihād and As-Sair 2575 and in Ṣaḥīḥ Muslim, Kitāb As-Sair 3468 and in Sunan
At-Tirmidhī, Kitāb Faḍā√il Al Jihād 1516 and in Musnad Aḥmad, Kitāb Musnad Al Mukathirīn min Aṣ-
Ṣaḥābah 6716 and in Sunan Ad-Dārimī, Kitāb As-Sair 2300.
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‫ﺎل ﺑـَ ْﻌ َﺪ أَ ْن أَﺛْـ َﲎ‬َ َ‫ﻴﻤﺎ ﻗ‬ ِ ِ ِ

َ ‫ﱠﺎس َﻋ َﺎم اﻟْ َﻔْﺘ ِﺢ َﻋﻠَﻰ َد َر َﺟﺔ اﻟْ َﻜ ْﻌﺒَﺔ ﻓَ َﻜﺎ َن ﻓ‬ َ ‫ﺐ اﻟﻨ‬ َ َ‫َﺧﻄ‬
ِْ ُ‫ﺎﻫﻠِﻴﱠ ِﺔ َﱂْ ﻳَِﺰْدﻩ‬
ِ ‫اﳉ‬ ٍ ِ
َْ ‫ﱠﺎس ُﻛ ﱡﻞ ﺣ ْﻠﻒ َﻛﺎ َن ِﰲ‬ َ َ‫َﻋﻠَﻰ اﻟﻠﱠ ِﻪ أَ ْن ﻗ‬
‫اﻹ ْﺳ َﻼ ُم‬ ُ ‫ﺎل ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﻨ‬
ِ ‫اﻹﺳ َﻼِم وَﻻ ِﻫﺠﺮَة ﺑـﻌ َﺪ اﻟْ َﻔْﺘ ِﺢ ﻳ ُﺪ اﻟْﻤﺴﻠِ ِﻤﲔ و‬ ِ ِ
‫اﺣ َﺪ ٌة‬ َ َ ُْ َ ْ َ َ ْ َ ْ ِْ ‫ﻒ ِﰲ‬ َ ‫إِﱠﻻ ﺷ ﱠﺪ ًة َوَﻻ ﺣ ْﻠ‬
ِ‫ﺼ‬ ِ ِ ِ ِ ِ ِ ِ
‫ﻒ‬ ْ ‫َﻋﻠَﻰ َﻣ ْﻦ ﺳ َﻮ ُاﻫ ْﻢ ﺗَـﺘَ َﻜﺎﻓَﺄُ د َﻣ ُﺎؤُﻫ ْﻢ َوَﻻ ﻳـُ ْﻘﺘَ ُﻞ ُﻣ ْﺆﻣ ٌﻦ ﺑِ َﻜﺎﻓ ٍﺮ َودﻳَﺔُ اﻟْ َﻜﺎﻓ ِﺮ َﻛﻨ‬
‫ﺻ َﺪﻗَﺎﺗـُ ُﻬ ْﻢ‬ ِ ِْ ‫ِدﻳ ِﺔ اﻟْﻤﺴﻠِ ِﻢ أََﻻ وَﻻ ِﺷﻐَﺎر ِﰲ‬
َ ‫ﺐ َوﺗـُ ْﺆ َﺧ ُﺬ‬ َ َ‫ﺐ َوَﻻ َﺟﻠ‬ َ َ‫اﻹ ْﺳ َﻼم َوَﻻ َﺟﻨ‬ َ َ ُْ َ
ِ ِ ِ ِ ِ ِ
‫ﺎﻫ ْﻢ ﰒُﱠ ﻧـََﺰَل‬
ُ‫ﺼ‬ َ ْ‫ﲔ أَﻗ‬ َ ‫ﺎﻫ ْﻢ َوﻳـَ ُﺮﱡد َﻋﻠَﻰ اﻟْ ُﻤ ْﺴﻠﻤ‬ َ ‫ِﰲ دﻳَﺎ ِرﻫ ْﻢ ُِﳚ ُﲑ َﻋﻠَﻰ اﻟْ ُﻤ ْﺴﻠﻤ‬
ُ َ‫ﲔ أ َْدﻧ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب‬ ِ َ ‫ﺎل ﺣﺴﲔ إِﻧﱠﻪ َِﲰﻊ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ ُ ٌْ َ ُ َ َ‫َوﻗ‬
(٦٧١٦ ‫اﳌﻜﺜﺮﻳﻦ ﻣﻦ اﻟﺼﺤﺎﺑﺔ‬
Narrated to us by Ibrāhīm bin Abī Al fiAbbās and Ḥusain bin Muḥammad
who said it was narrated by fiAbdur-Raḥmān bin Abī Az-Zanād from
fiAbdur-Raḥmān bin Al Ḥārith bin fiAbdullāh bin fiAyyāsh bin Abī Rabīfiah
bin Shufiaib from his grandfather that the Messenger of Allāh  addressed
the people at the time of the conquest of Makkah on the steps of the
Kafibah. He firstly praised Allāh  and then said: “O people! Every
agreement that occurred during the time of jāhilīyah is confirmed within
Islām, and there is no agreement in Islām, and there is no hijrah after the
conquest of Makkah; a Muslim is a helper to others and they are the same
blood; a believer may not be killed as ransom for a disbeliever and the
ransom for a disbeliever is half of that for a Muslim. Know that, indeed
there is no shighār (a system of marriage exchange with no dowry) within
Islām, and zakat is unavoidable and not to be avoided, and their ṣadaqāh
is to be taken from their houses; and the humblest of the people from
amongst them will act as guarantors”. And then he stepped down. Ḥusain
said he heard the Messenger of Allāh .. 128 127F
That is, to undertake hijrah further from Makkah to Madinah after the conquest
of Makkah (wherein before the conquest of Makkah, the law to undertake hijrah to
Madinah was obligatory) because Makkah was already (now) an Islāmic territory
(Daulah Islāmīyah).
III. ELEMENTS FOR THE ADVANCEMENT OF HIJRAH
128
Musnad Aḥmad, Kitāb Al Makathirīn min Aṣ-Ṣahābah 6716.
P a g e | 155
1. Muhājir (emigrant).
2. Anṣār (helper).
3. Mahjar (place of emigration).
IV. FUNCTION OF THE ADVANCEMENT OF HIJRAH
The function of the advance/development of hijrah is to realize, utilize and

secure elements for the advancement/development of hijrah thereby supporting
preparation for Iqāmatud-Deen Daulah.
V. METHOD FOR THE ADVANCEMENT OF HIJRAH
1. Development of Personnel
a. Development of Mafinawiy (understanding the essential meaning):
The development of mafinawiy encompasses understanding, spirit and
preparedness that advocate the undertaking of hijrah.
b. The development of fiAmaliy (serving practical purposes) amongst
others within the form of siyāḥah (travel), mukhayyam (encampments),
assignment, placement and the undertaking of hijrah.
2. Development of Mahjar.
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DEVELOPMENT OF JIHĀD
I. UNDERSTANDING OF HIJRAH
1. Tafirīf Jihād:
a. Linguistically:
To strive/struggle in all sincerity (as much as possible).
b. Technically:
To devote all efforts/endeavors and strengths in order to fight in the Way of

Allāh with the soul, property and the tongue, etc.
II. MASHRŪʿĪYAH
a. Allāh decrees:
          -١
         
Only those are the believers who have believed in Allāh and His
Messenger, and afterward doubt not but strive with their wealth and their
lives for the Cause of Allāh. Those! They are the truthful. 129 128F
             -٢
             
 
129
P a g e | 157
O you who believe! Shall I guide you to a commerce that will save you
from a painful torment.
That you believe in Allāh and His Messenger (Muḥammad ), and that you
strive hard and fight in the Cause of Allāh with your wealth and your lives,
that will be better for you, if you but know! 130
           -٣
      
Those who believed (in the Oneness of Allāh - Islāmic Monotheism) and
emigrated and strove hard and fought in Allāh’s Cause with their wealth
and their lives are far higher in degree with Allāh. They are the
successful. 131 130F
         -٤
         
             
 
Say: if your fathers, your sons, your brothers, your wives, your kindred, the
wealth that you have gained, the commerce in which you fear a decline,
and the dwellings in which you delight ... are dearer to you than Allāh and
His Messenger, and striving hard and fighting in His Cause, then wait until
Allāh brings about His decision (torment). And Allāh guides not the people
who are Al-Fāsiqūn (the rebellious, disobedient to Allāh). 132 13F
              -٥
             
  
130
Sūrah Aṣ-Ṣaff (61), āyāt 10-11.
131
132
Sūrah At-Taubah (9), ayah 24.
‫‪P a g e | 158‬‬
‫‪Jihād (fighting in Allāh’s Cause) is ordained for you (Muslims) though you‬‬
‫‪dislike it, and it may be that you dislike a thing which is good for you and‬‬
‫‪that you like a thing which is bad for you. Allāh knows but you do not‬‬
‫‪know. 133‬‬
‫‪          ‬‬ ‫‪-٦‬‬
‫‪      ‬‬
‫‪Verily, those who have believed, and those who have emigrated (for‬‬
‫‪Allāh’s religion) and have striven hard in the Way of Allāh, all these hope‬‬
‫‪for Allāh’s Mercy. And Allāh is Oft-Forgiving, Most-Merciful. 134‬‬ ‫‪13F‬‬
‫اﳊ ِﻤ ِ‬
‫ﻴﺪ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ ﺑـَ ْﻬَﺮ َام‬ ‫‪َ -١‬ﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒﺪ اﻟﻠﱠ ِﻪ َﺣ ﱠﺪﺛَِﲏ أَِﰊ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ اﻟﻨ ْ‬
‫ﱠﻀ ِﺮ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ َْ‬
‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴﻪِ‬
‫ُ َْ‬ ‫َ‬ ‫ﻳﺚ ُﻣ َﻌ ِﺎذ ﺑْ ِﻦ َﺟﺒَ ٍﻞ أَ ﱠن َر ُﺳ َ‬
‫ﺣ ﱠﺪﺛـَﻨَﺎ َﺷﻬﺮ ﺣ ﱠﺪﺛـَﻨَﺎ اﺑﻦ َﻏْﻨ ٍﻢ ﻋﻦ ﺣ ِﺪ ِ‬
‫َْ َ‬ ‫ُْ‬ ‫ٌْ َ‬ ‫َ‬
‫ﺼْﺒ ِﺢ ﰒُﱠ إِ ﱠن‬ ‫ﺻ َﻼةَ اﻟ ﱡ‬ ‫ﱠﺎس َ‬ ‫ﺻﻠﱠﻰ ﺑِﺎﻟﻨ ِ‬ ‫َﺻﺒَ َﺢ َ‬ ‫ﻮك ﻓَـﻠَ ﱠﻤﺎ أَ ْن أ ْ‬‫ﱠﺎس ﻗِﺒَ َﻞ َﻏ ْﺰَوةِ ﺗَـﺒُ َ‬
‫َو َﺳﻠﱠ َﻢ َﺧَﺮ َج ﺑِﺎﻟﻨ ِ‬
‫ﻮل اﻟﻠﱠ ِﻪ‬ ‫ﱡﳉَِﺔ َوﻟَ ِﺰَم ُﻣ َﻌﺎذٌ َر ُﺳ َ‬

‫ﱠﺎس َﻋﻠَﻰ أَﺛَِﺮ اﻟﺪ ْ‬‫ﺲ اﻟﻨ ُ‬ ‫ﺲ ﻧـَ َﻌ َ‬
‫ﱠﻤ ُ‬‫ﺖ اﻟﺸ ْ‬
‫اﻟﻨ ِ‬
‫ﱠﺎس َرﻛﺒُﻮا ﻓَـﻠَ ﱠﻤﺎ أَ ْن ﻃَﻠَ َﻌ ْ‬
‫َ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴِ وَﺳَﻠﱠﻢَ ﻳـَﺘـْﻠُﻮ أَﺛـَﺮَﻩُ وَاﻟﻨﱠﺎسُ ﺗـَﻔَﺮﱠﻗَﺖْ ﻬﺑِِ ْﻢ ِرَﻛﺎﺑـُ ُﻬ ْﻢ َﻋﻠَﻰ َﺟ َﻮا ﱢد اﻟﻄﱠ ِﺮ ِﻳﻖ ﺗَﺄْ ُﻛ ُﻞ‬ ‫َ‬
‫ِ‬ ‫ﻮل اﻟﻠﱠ ِﻪ َ ﱠ ﱠ ِ ﱠ‬ ‫وﺗَ ِﺴﲑ ﻓَـﺒـﻴـﻨَﻤﺎ ﻣﻌﺎذٌ َﻋﻠَﻰ أَﺛَِﺮ رﺳ ِ‬
‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ َوﻧَﺎﻗَـﺘُﻪُ ﺗَﺄْ ُﻛ ُﻞ َﻣﱠﺮةً َوﺗَﺴﲑُ‬ ‫َُ‬ ‫َ ُ َْ َ ُ َ‬
‫ﺻﻠﱠﻰ‬ ‫ِ ِ‬ ‫أُﺧﺮى ﻋﺜَـﺮت ﻧَﺎﻗَﺔُ ﻣﻌ ٍﺎذ ﻓَ َﻜﺒﺤﻬﺎ ﺑِﺎﻟﱢﺰﻣ ِﺎم ﻓَـﻬﺒﱠﺖ ﺣ ﱠﱴ ﻧـَ َﻔﺮ ِ‬
‫ت ﻣْﻨـ َﻬﺎ ﻧَﺎﻗَﺔُ َر ُﺳﻮل اﻟﻠﱠﻪ َ‬ ‫َ ََ َ َ ْ َ َ ْ‬ ‫َُ‬ ‫َْ َ َ ْ‬
‫ﺖ ﻓَِﺈ َذا‬ ‫ِ‬ ‫ِ‬ ‫اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﰒُﱠ إِ ﱠن رﺳ َ ِ‬
‫ﺎﻋﻪُ ﻓَﺎﻟْﺘَـ َﻔ َ‬
‫ﻒ َﻋْﻨﻪُ ﻗﻨَ َ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َﻛ ْﺸ َ‬ ‫ﻮل اﻟﻠﱠﻪ َ‬ ‫َُ‬ ‫ُ َْ ََ َ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻓَـ َﻘ َ‬ ‫ﺶ رﺟﻞ أ َْدﱏ إِﻟَﻴ ِﻪ ِﻣﻦ ﻣﻌ ٍﺎذ ﻓَـﻨَﺎداﻩ رﺳ ُ ِ‬ ‫ﺲ ِﻣ ْﻦ ْ‬
‫ﺎل‬ ‫ﻮل اﻟﻠﱠﻪ َ‬ ‫َُ َُ‬ ‫اﳉَْﻴ ِ َ ُ ٌ َ ْ ْ ُ َ‬ ‫ﻟَْﻴ َ‬
‫ﺎﳘَﺎ إِ ْﺣ َﺪ ُاﳘَﺎ‬ ‫ﺼ َﻘﺖ ر ِ‬ ‫ِ‬ ‫ِ‬ ‫ﱯ اﻟﻠﱠ ِﻪ ﻗَ َ‬
‫اﺣﻠَﺘَ ُ‬ ‫ﻚ ﻓَ َﺪﻧَﺎ ﻣْﻨﻪُ َﺣ ﱠﱴ ﻟَ ْ َ‬ ‫ﺎل ْاد ُن ُدوﻧَ َ‬ ‫ﻚ ﻳَﺎ ﻧَِ ﱠ‬ ‫ﺎل ﻟَﺒﱠـْﻴ َ‬‫ﻳَﺎ ُﻣ َﻌﺎذُ ﻗَ َ‬
‫‪133‬‬
‫‪Sūrah Al Baqarah (2), ayāh 216.‬‬
‫‪134‬‬
‫‪Sūrah Al Baqarah (2), ayāh 218.‬‬
‫‪P a g e | 159‬‬
‫ﱠﺎس ِﻣﻨﱠﺎ َﻛ َﻤ َﻜﺎ�ِِ ْﻢ‬

‫ﺐ اﻟﻨ َ‬ ‫َﺣﺴ ُ‬
‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﻣﺎ ُﻛْﻨﺖ أ ِ‬
‫ُ َْ ََ َ َ ُ ْ‬ ‫َ‬ ‫ﺎل َر ُﺳ ُ‬ ‫ُﺧَﺮى ﻓَـ َﻘ َ‬ ‫ﺑِ ْﺎﻷ ْ‬
‫ﺎل‬‫ِﻦْ اﻟْﺒـُﻌْﺪِ ﻓـَﻘَﺎلَ ﻣُﻌَﺎذٌ ﻳَﺎ ﻧَﱯِﱠ اﻟﻠﱠﻪِ ﻧـَﻌَﺲَ اﻟﻨﱠﺎسُ ﻓـَﺘـَﻔَﺮﱠﻗَﺖْ ﻬﺑِِ ْﻢ ِرَﻛﺎﺑـُ ُﻬ ْﻢ ﺗـَ ْﺮﺗَ ُﻊ َوﺗَ ِﺴ ُﲑ ﻓَـ َﻘ َ‬
‫ﻮل اﻟﻠﱠ ِﻪ‬‫ﺎﻋﺴﺎ ﻓَـﻠَ ﱠﻤﺎ رأَى ﻣﻌﺎذٌ ﺑ ْﺸﺮى رﺳ ِ‬
‫َ َُ ُ َ َ ُ‬
‫ِ‬
‫ﺖ ﻧَ ً‬
‫ِ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َوأَﻧَﺎ ُﻛْﻨ ُ‬
‫رﺳ ُ ِ‬
‫ﻮل اﻟﻠﱠﻪ َ‬ ‫َُ‬
‫ﻚ َﻋ ْﻦ َﻛﻠِ َﻤ ٍﺔ ﻗَ ْﺪ‬ ‫َﺳﺄَﻟْ َ‬ ‫ﺎل ﻳﺎ رﺳ َ ِ‬
‫ﻮل اﻟﻠﱠﻪ اﺋْ َﺬ ْن ِﱄ أ ْ‬
‫ِِ‬ ‫ِ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ إﻟَْﻴﻪ َو َﺧ ْﻠ َﻮﺗَﻪُ ﻟَﻪُ ﻗَ َ َ َ ُ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ﺎل ﻧَِ ِ‬
‫ﺎل ﻳَﺎ‬ ‫ﺖ ﻗَ َ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َﺳ ْﻠ ِﲏ َﻋ ﱠﻢ ﺷْﺌ َ‬ ‫ﱯ اﻟﻠﱠﻪ َ‬ ‫َﺣَﺰﻧـَْﺘ ِﲏ ﻓَـ َﻘ َ ﱡ‬ ‫َﺳ َﻘ َﻤْﺘ ِﲏ َوأ ْ‬
‫ﺿْﺘ ِﲏ َوأ ْ‬
‫أ َْﻣَﺮ َ‬
‫ﺎل ﻧَِ ِ‬ ‫ٍ‬ ‫ﱯ اﻟﻠﱠ ِﻪ َﺣ ﱢﺪﺛِْﲏ ﺑِ َﻌ َﻤ ٍﻞ ﻳُ ْﺪ ِﺧﻠُِﲏ ْ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ‬ ‫ﱯ اﻟﻠﱠﻪ َ‬ ‫ﻚ َﻋ ْﻦ َﺷ ْﻲء َﻏ ِْﲑَﻫﺎ ﻗَ َ ﱡ‬ ‫َﺳﺄَﻟُ َ‬
‫اﳉَﻨﱠﺔَ َﻻ أ ْ‬ ‫ﻧَِ ﱠ‬
‫ﺖ ﺑِ َﻌ ِﻈﻴ ٍﻢ ﺛََﻼﺛًﺎ َوإِﻧﱠﻪُ ﻟَﻴَ ِﺴ ٌﲑ َﻋﻠَﻰ َﻣ ْﻦ أ ََر َاد اﻟﻠﱠﻪُ ﺑِِﻪ ْ‬
‫اﳋَْﻴـَﺮ َوإِﻧﱠﻪُ‬
‫ِ‬
‫َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﺑَ ٍﺦ ﺑَ ٍﺦ ﻟََﻘ ْﺪ َﺳﺄَﻟْ َ‬
‫اﳋَْﻴـَﺮ ﻓَـﻠَ ْﻢ ُﳛَ ﱢﺪﺛْﻪُ ﺑِ َﺸ ْﻲ ٍء‬
‫اﳋَْﻴـَﺮ َوإِﻧﱠﻪُ ﻟَﻴَ ِﺴ ٌﲑ َﻋﻠَﻰ َﻣ ْﻦ أ ََر َاد اﻟﻠﱠﻪُ ﺑِِﻪ ْ‬
‫ﻟَﻴَ ِﺴ ٌﲑ َﻋﻠَﻰ َﻣ ْﻦ أ ََر َاد اﻟﻠﱠﻪُ ﺑِِﻪ ْ‬
‫ﺎل‬‫ﺻﺎ ﻟِ َﻜ ْﻲ َﻣﺎ ﻳـُْﺘ ِﻘﻨَﻪُ َﻋْﻨﻪُ ﻓَـ َﻘ َ‬ ‫ات ﻳـﻌ ِﲏ أَﻋﺎدﻩ ﻋﻠَﻴ ِﻪ ﺛََﻼ َ ٍ ِ‬
‫ث َﻣﱠﺮات ﺣ ْﺮ ً‬ ‫ث َﻣﱠﺮ َ ْ َ َ ُ َ ْ‬
‫إِﱠﻻ ﻗَﺎﻟَﻪ ﻟَﻪ ﺛََﻼ َ ٍ‬
‫ُ ُ‬
‫ﻧَِﱯ اﻟﻠﱠ ِﻪ ﱠ ﱠ ِ ﱠ ِ ِ ﱠ ِ ِ ِ ِ ِ‬
‫ﺼ َﻼةَ َوﺗَـ ْﻌﺒُ ُﺪ اﻟﻠﱠﻪَ َو ْﺣ َﺪﻩُ‬ ‫ﻴﻢ اﻟ ﱠ‬
‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ ﺗُـ ْﺆﻣ ُﻦ ﺑﺎﻟﻠﻪ َواﻟْﻴَـ ْﻮم ْاﻵﺧﺮ َوﺗُﻘ ُ‬ ‫َ‬ ‫ﱡ‬
‫ﺎل ﻳﺎ ﻧَِ ِ ِ‬ ‫ِ‬ ‫ِ‬
‫َﻋ َﺎد َﻫﺎ ﻟَﻪُ‬ ‫ﱯ اﻟﻠﱠﻪ أَﻋ ْﺪ ِﱄ ﻓَﺄ َ‬ ‫ﻚ ﻓَـ َﻘ َ َ ﱠ‬ ‫ﺖ َﻋﻠَﻰ ذَﻟ َ‬ ‫ﻮت َوأَﻧْ َ‬ ‫َﻻ ﺗُ ْﺸ ِﺮُك ﺑِﻪ َﺷْﻴﺌًﺎ َﺣ ﱠﱴ ﲤَُ َ‬
‫ﻚ ﻳَﺎ ُﻣ َﻌﺎذُ ﺑَِﺮأ ِ‬ ‫ِ‬ ‫ِ‬ ‫ﺎل ﻧَِ ِ‬ ‫ﺛََﻼ َ ٍ‬
‫ْس َﻫ َﺬا‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ إِ ْن ﺷْﺌ َ‬
‫ﺖ َﺣ ﱠﺪﺛْـﺘُ َ‬ ‫ﱯ اﻟﻠﱠﻪ َ‬
‫ث َﻣﱠﺮات ﰒُﱠ ﻗَ َ ﱡ‬
‫ﱯ اﻟﻠﱠ ِﻪ ﻓَ َﺤ ﱢﺪﺛِْﲏ‬ ‫ْاﻷ َْﻣ ِﺮ َوﻗَـ َﻮ ِام َﻫ َﺬا ْاﻷ َْﻣ ِﺮ َوذُ ْرَوةِ اﻟ ﱠﺴﻨَ ِﺎم ﻓَـ َﻘ َ‬
‫ﺎل ُﻣ َﻌﺎذٌ ﺑـَﻠَﻰ ﺑِﺄَِﰊ َوأُﱢﻣﻲ أَﻧْ َ‬
‫ﺖ ﻳَﺎ ﻧَِ ﱠ‬
‫ْس َﻫ َﺬا ْاﻷ َْﻣ ِﺮ أَ ْن ﺗَ ْﺸ َﻬ َﺪ أَ ْن َﻻ إِﻟَﻪَ إِﱠﻻ اﻟﻠﱠﻪُ‬ ‫ﱯ اﻟﻠﱠ ِﻪ َ ﱠ ﱠ ِ ﱠ ِ‬
‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ إ ﱠن َرأ َ‬ ‫ﺎل ﻧَِ ﱡ‬
‫ﻓَـ َﻘ َ‬
‫ﻳﻚ ﻟَﻪُ وأَ ﱠن ُﳏَ ﱠﻤ ًﺪا َﻋْﺒ ُﺪﻩُ ورﺳﻮﻟُﻪُ وإِ ﱠن ﻗَـﻮ َام َﻫ َﺬا ْاﻷ َْﻣ ِﺮ إِﻗَ ُﺎم اﻟ ﱠ ِ ِ‬
‫ﺼ َﻼة َوإﻳﺘَﺎءُ‬ ‫ََ ُ َ َ‬ ‫َو ْﺣ َﺪﻩُ َﻻ َﺷ ِﺮ َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫اﻟﱠﺰَﻛﺎةِ وإِ ﱠن ذُروةَ اﻟ ﱠﺴﻨَ ِﺎم ِﻣْﻨﻪ ِْ‬
‫ﻴﻤﻮا‬
‫ﱠﺎس َﺣ ﱠﱴ ﻳُﻘ ُ‬ ‫ت أَ ْن أُﻗَﺎﺗ َﻞ اﻟﻨ َ‬ ‫ﺎد ِﰲ َﺳﺒِ ِﻴﻞ اﻟﻠﱠﻪ إِﱠﳕَﺎ أُﻣ ْﺮ ُ‬ ‫اﳉ َﻬ ُ‬ ‫ُ‬ ‫َ َْ‬
‫ﻳﻚ ﻟَﻪُ َوأَ ﱠن ُﳏَ ﱠﻤ ًﺪا َﻋْﺒ ُﺪﻩُ‬‫ﺼ َﻼةَ َوﻳـُ ْﺆﺗُﻮا اﻟﱠﺰَﻛﺎةَ َوﻳَ ْﺸ َﻬ ُﺪوا أَ ْن َﻻ إِﻟَﻪَ إِﱠﻻ اﻟﻠﱠﻪُ َو ْﺣ َﺪﻩُ َﻻ َﺷ ِﺮ َ‬
‫اﻟ ﱠ‬
‫ﱢﻬﺎ َو ِﺣ َﺴﺎﺑـُ ُﻬ ْﻢ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺼ ُﻤﻮا د َﻣﺎءَ ُﻫ ْﻢ َوأ َْﻣ َﻮا َﳍُ ْﻢ إِﱠﻻ ﲝَﻘ َ‬
‫ﺼ ُﻤﻮا َو َﻋ َ‬
‫ﻚ ﻓَـ َﻘ ْﺪ ْاﻋﺘَ َ‬‫َوَر ُﺳﻮﻟُﻪُ ﻓَﺈِذَا ﻓَـ َﻌﻠُﻮا ذَﻟ َ‬
‫ﺲ ُﳏَ ﱠﻤ ٍﺪ ﺑِﻴَ ِﺪﻩِ َﻣﺎ‬ ‫ﻮل اﻟﻠﱠ ِﻪ ﱠ ﱠ ِ ﱠ ﱠ ِ‬
‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ َواﻟﺬي ﻧـَ ْﻔ ُ‬ ‫َ‬ ‫ﺎل َر ُﺳ ُ‬ ‫َﻋﻠَﻰ اﻟﻠﱠ ِﻪ َﻋﱠﺰ َو َﺟ ﱠﻞ َوﻗَ َ‬
‫وﺿ ِﺔ‬ ‫ﺷﺤﺐ وﺟﻪ وَﻻ ا ْﻏﺒـﱠﺮت ﻗَ َﺪم ِﰲ ﻋﻤ ٍﻞ ﺗُـﺒﺘـﻐَﻰ ﻓِ ِﻴﻪ درﺟﺎت ا ْﳉﻨ ِﱠﺔ ﺑـﻌ َﺪ اﻟ ﱠ ِ‬
‫ﺼ َﻼة اﻟْ َﻤ ْﻔُﺮ َ‬ ‫ََ َ ُ َ َ ْ‬ ‫َ َ َ َ ْ ٌ َ َ ْ ٌ َ َ َْ‬
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‫َﻛ ِﺠ َﻬ ٍﺎد ِﰲ َﺳﺒِ ِﻴﻞ اﻟﻠﱠ ِﻪ َوَﻻ ﺛـَ ُﻘ َﻞ ِﻣ َﻴﺰا ُن َﻋْﺒ ٍﺪ َﻛ َﺪاﺑﱠٍﺔ ﺗَـْﻨـ ُﻔ ُﻖ ﻟَﻪُ ِﰲ َﺳﺒِ ِﻴﻞ اﻟﻠﱠ ِﻪ أ َْو َْﳛ ِﻤ ُﻞ َﻋﻠَْﻴـ َﻬﺎ‬
(٢١١٠٦ ‫ِﰲ َﺳﺒِ ِﻴﻞ اﻟﻠﱠ ِﻪ )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﻷﻧﺼﺎر‬
Narrated to us by fiAbdullāh who narrated to us from his father who
narrated to us from Abū An-Naḍr who narrated from fiAbdul-Ḥamīd that is
Ibn Bahrām who narrated to us from Ṣhahr who narrated from Ibn Ghanm
from a narration from Mufiādh bin Jabal that the Messenger of Allāh 
went in the direction of Tabūk. In the early morning he performed subuḥ
ṣalāh together with the companions whilst they were on their camels. Once
the sun had emerged, they were tired because of the travelling thorugh the
night and Mufiādh bin Jabal accompanied the Messenger of Allāh 
following in his footsteps, whilst the camels of the companions dispersed
looking for food along the way, andf in the meanwhile the camel owned by
the Messenger of Allāh  ran. Afterwards the Messenger of Allāh 
opened his face covering and turned his head but there was not one single
soldier close to him except Mufiādh bin Jabal whom he () called and
said: “O Mufiādh!” Mufiādh bin Jabal answered: ‘Yes O Prophet of Allāh’.
The Messenger of Allāh  said: “Come closer”. He came closer until
their rides were stuck together as one. The Messenger of Allāh  said: “I
did not think that the people were that far from us”. Mufiādh bin Jabal
said: ‘O Prophet of Allāh! They are tired so much so that their rides have
carried them and scattered, eating and travelling’. Then the Messenger of
Allāh  said: “I was tired earlier”. When Mufiādh bin Jabal heard this
small tidbit from the Messenger of Allāh  for him and only for the two of
them, he asked: ‘O Messenger of Allāh ! Grant me ask you about some
words that make me sick and sadden me?” The Messenger of Allāh  said:
“What do you mean?” He said: ‘O Prophet of Allāh! Tell me of some act
that will allow access to paradise, and I will not ask for anything else’. The
Messenger of Allāh  said: “Good, good, you ask of something noble”.
The Messenger of Allāh  repeated three times: “It is easy for the one who
has been granted ease and goodness by Allāh, it is easy for the one who
hopes for goodness by Allāh and easy for the one who has received ease by
Allāh”. The Messenger of Allāh  repeated as many as three times so that
Mufiādh bin Jabal paid close attention. The Messenger of Allāh  said:
“You believe in Allāh and the Last Day, establish ṣalāh, worship Allāh
alone and do not associate partners with Him with anything whatsoever
and you are above that”. Mufiādh bin Jabal said: ‘Please repeat it O
Prophet of Allāh!’ The Messenger of Allāh  repeated it again as many as
P a g e | 161
three times and then said: “If you want, I will inform you O Mufiādh about
the root of the matter, its pillar and its highest point. Mufiādh bin Jabal
said: ‘You are more precious to me than my father and mother O Prophet
of Allāh! Relate it to me!’ The Messenger of Allāh  said: “The root of
this matter (foundation) is that you bear witness that there is no ilāh (with
any right) besides Allāh alone having no partners alongside Him and that
Muḥammad is His slave and Messenger; and its pillar (mainstay) is to
establish (and maintain) ṣalāh, discharge zakat and its highest point is
jihād fee sabīlillāh. And I have been commanded to fight against the
people until they establish ṣalāh, pay zakat and bear witness that there is
none worthy of worship except Allāh alone having no partners alongside
Him and that Muḥammad is the slave and Messenger of Allāh. And if they
do this, then their blood and property are secured except by the rights of
Islām, and their accountability is left to Allāh ”. The Messenger of Allāh
 then said: “By Him in whose hand is the soul of Muḥammad, there is no
face as pale nor feet as dusty because of a deed for the sake of seeking the
highest place in Paradise after obligatory ṣalāh like jihād fee sabīlillāh.
And no scales are heavier for the deeds of a slave like the animal he owns
and uses in the way of Allāh or to carry goods in the way of Allāh”. 135 134F
ِ ‫ﺼْﻨـﻌ ِﺎﱐﱡ ﻋﻦ ﻣﻌﻤ ٍﺮ ﻋﻦ ﻋ‬

‫ﺎﺻ ِﻢ ﺑْ ِﻦ‬ ٍ ِ
َ ْ َ َ ْ َ ْ َ َ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ اﺑْ ُﻦ أَِﰊ ُﻋ َﻤَﺮ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠﻪ ﺑْ ُﻦ ُﻣ َﻌﺎذ اﻟ ﱠ‬-٢
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ِﰲ‬ َ ‫ﱠﱯ‬‫ﺖ َﻣ َﻊ اﻟﻨِ ﱢ‬ُ ‫ﺎل ُﻛْﻨ‬َ َ‫ﻮد َﻋ ْﻦ أَِﰊ َواﺋِ ٍﻞ َﻋ ْﻦ ُﻣ َﻌ ِﺎذ ﺑْ ِﻦ َﺟﺒَ ٍﻞ ﻗ‬
ِ ‫أَِﰊ اﻟﻨﱠﺠ‬
ُ
‫َﺧِ ْﱪِﱐ ﺑِ َﻌ َﻤ ٍﻞ ﻳُ ْﺪ ِﺧﻠُِﲏ‬ ِ َ ‫ﺳ َﻔ ٍﺮ ﻓَﺄَﺻﺒﺤﺖ ﻳـﻮﻣﺎ ﻗَ ِﺮﻳﺒﺎ ِﻣْﻨﻪ وَْﳓﻦ ﻧَ ِﺴﲑ ﻓَـ ُﻘ ْﻠﺖ ﻳﺎ رﺳ‬
ْ ‫ﻮل اﻟﻠﱠﻪ أ‬ ُ َ َ ُ ُ ُ َ ُ ً ً َْ ُ ْ َْ َ
ِ‫ﺎل ﻟََﻘ ْﺪ ﺳﺄَﻟْﺘ ِﲏ ﻋﻦ ﻋ ِﻈﻴ ٍﻢ وإِﻧﱠﻪ ﻟَﻴ ِﺴﲑ ﻋﻠَﻰ ﻣﻦ ﻳ ﱠﺴﺮﻩ اﻟﻠﱠﻪ ﻋﻠَﻴﻪ‬ ِ ‫اﳉﻨﱠﺔَ وﻳـﺒ‬
َ َ‫ﺎﻋ ُﺪِﱐ َﻋ ْﻦ اﻟﻨﱠﺎ ِر ﻗ‬
ْ َ ُ َُ َ ْ َ َ ٌ َ ُ َ َ ْ َ َ َ َُ َ َْ
ِ ِِ ِ
‫ﺖ ﰒُﱠ‬ َ ‫ﻀﺎ َن َوَﲢُ ﱡﺞ اﻟْﺒَـْﻴ‬َ ‫ﻮم َرَﻣ‬
ُ‫ﺼ‬ ُ َ‫ﺼ َﻼةَ َوﺗـُ ْﺆِﰐ اﻟﱠﺰَﻛﺎةَ َوﺗ‬
‫ﻴﻢ اﻟ ﱠ‬ ‫ﱠ‬
ُ ‫ﺗَـ ْﻌﺒُ ُﺪ اﻟﻠﻪَ َوَﻻ ﺗُ ْﺸﺮْك ﺑﻪ َﺷْﻴﺌًﺎ َوﺗُﻘ‬
ِ ِ ْ ‫ﺼ َﺪﻗَﺔُ ﺗُﻄْ ِﻔﺊ‬ ‫اﳋَِْﲑ اﻟ ﱠ‬ ِ ‫ﻚ َﻋﻠَﻰ أَﺑْـﻮ‬
ُ‫اﳋَﻄﻴﺌَﺔَ َﻛ َﻤﺎ ﻳُﻄْﻔ ُﺊ اﻟْ َﻤﺎء‬ ُ ‫ﺼ ْﻮُم ُﺟﻨﱠﺔٌ َواﻟ ﱠ‬ ْ ‫اب‬ َ َ ‫ﺎل أََﻻ أ َُدﻟﱡ‬
َ َ‫ﻗ‬
‫ﺎﺟ ِﻊ َﺣ ﱠﱴ‬ ِ ‫ﺎﰱ ﺟﻨﻮﺑـﻬﻢ ﻋﻦ اﻟْﻤﻀ‬ َ َ‫ف اﻟﻠﱠْﻴ ِﻞ ﻗ‬ ِ ‫اﻟﻨﱠﺎر وﺻ َﻼةُ اﻟﱠﺮﺟ ِﻞ ِﻣﻦ ﺟﻮ‬
َ َ ْ َ ْ ُ ُ ُ ُ َ ‫ﺎل ﰒُﱠ ﺗَ َﻼ } ﺗَـﺘَ َﺠ‬ َْ ْ ُ ََ َ
ِ ِ ِ ِ ِِ ِ ِ ‫ُﺧِ ُﱪ َك ﺑَِﺮأ‬
ُ ‫ْس ْاﻷ َْﻣ ِﺮ ُﻛﻠﱢﻪ َو َﻋ ُﻤﻮدﻩ َوذ ْرَوة َﺳﻨَﺎﻣﻪ ﻗُـ ْﻠ‬
‫ﺖ ﺑـَﻠَﻰ ﻳَﺎ‬ ْ ‫ﺎل أََﻻ أ‬ َ َ‫ﺑـَﻠَ َﻎ ﻳـَ ْﻌ َﻤﻠُﻮ َن { ﰒُﱠ ﻗ‬
‫ﺎل أََﻻ‬
َ َ‫ﺎد ﰒُﱠ ﻗ‬ ِْ ‫ﺼ َﻼةُ وِذروةُ ﺳﻨَ ِﺎﻣ ِﻪ‬ ِْ ‫ﺎل َرأْس ْاﻷ َْﻣ ِﺮ‬ ِ ‫رﺳ َ ﱠ‬
ُ ‫اﳉ َﻬ‬ َ َ ْ َ ‫ﻮدﻩُ اﻟ ﱠ‬ ُ ‫اﻹ ْﺳ َﻼ ُم َو َﻋ ُﻤ‬ ُ َ َ‫ﻮل اﻟﻠﻪ ﻗ‬ َُ
135
Musnad Aḥmad, Kitāb Musnad Al Anṣār 21106.
P a g e | 162
‫ﺖ‬
ُ ‫ﻚ َﻫ َﺬا ﻓَـ ُﻘ ْﻠ‬َ ‫ﻒ َﻋﻠَْﻴ‬ ‫ﺎل ُﻛ ﱠ‬ َ َ‫َﺧ َﺬ ﺑِﻠِ َﺴﺎﻧِِﻪ ﻗ‬ ِ َِ‫ﻚ ُﻛﻠﱢ ِﻪ ﻗُـ ْﻠﺖ ﺑـﻠَﻰ ﻳﺎ ﻧ‬
َ ‫ﱯ اﻟﻠﱠﻪ ﻓَﺄ‬ ‫ُ َ َ ﱠ‬
ِ
َ ‫ُﺧِ ُﱪ َك ِﲟََﻼ ِك ذَﻟ‬
ْ‫أ‬
َ ‫ﺎل ﺛَﻜِﻠَْﺘ‬َ ‫اﺧ ُﺬو َن ِﲟَﺎ ﻧـَﺘَ َﻜﻠﱠ ُﻢ ﺑِِﻪ ﻓَـ َﻘ‬ ِ َِ‫ﻳﺎ ﻧ‬
‫ﺎس ِﰲ‬َ ‫ﺐ اﻟﻨﱠ‬ ‫ﻚ ﻳَﺎ ُﻣ َﻌﺎذُ َوَﻫ ْﻞ ﻳَ ُﻜ ﱡ‬ َ ‫ﻚ أُﱡﻣ‬ َ ‫ﱯ اﻟﻠﱠﻪ َوإِﻧﱠﺎ ﻟَ ُﻤ َﺆ‬
‫َ ﱠ‬
ٌ ‫ﻴﺴﻰ َﻫ َﺬا َﺣ ِﺪ‬
‫ﻳﺚ‬ ِ
َ ‫ﺎل أَﺑُﻮ ﻋ‬ َ َ‫ﺼﺎﺋِ ُﺪ أَﻟْ ِﺴﻨَﺘِ ِﻬ ْﻢ ﻗ‬ ِ ِ ِ
َ ‫اﻟﻨﱠﺎ ِر َﻋﻠَﻰ ُو ُﺟﻮﻫ ِﻬ ْﻢ أ َْو َﻋﻠَﻰ َﻣﻨَﺎﺧ ِﺮﻫ ْﻢ إِﱠﻻ َﺣ‬
(٢٥٤١ ‫ﻴﺢ )ﻣﺴﻨﺪ اﻟﱰﻣﺬي ﻛﺘﺎب اﻹﳝﺎن‬ ِ ‫ﺣﺴﻦ‬
ٌ ‫ﺻﺤ‬ َ ٌَ َ
Narrated to us by Ibn Abī fiUmar who narrated from fiAbdullāh bin
Mufiādh Aṣ-Ṣanfiānīy from Mafimar from fiĀṣim bin Abī An-Najūd from Abī
Wā√il from Mufiādh bin Jabal who said: I was with the Prophet  on a
journey. One day, I came very near him while we were travelling. I said,
“O Messenger, tell me of a deed which will enable me to enter Paradise
and get me away from Hell.” “You have asked me about a great thing, but
it is easy for those for whom Allāh makes it easy. Worship Allāh and do not
associate anything with Him and observeāṢalah and pay Zakāt and fast in
ḍāRamadan and make the pilgrimage to the House.” Then he said, “Shall I
not guide you to the gates of good: fasting is as shield and charity
obliterates sin as water extinguishes fire and a man’s Ṣalāh at midnight.”
:
Then he recited “Their sides forsake their beds as they call on their Lord
in fear and in hope, and they expend out of what We have provided them.
No soul knows what delight of the eyes is kept hidden for them, as a
recompense for what they used to do.” (Al-Quran 32:16-17) Then, he
said, “Shall I not inform you of the head and pillar of the issue and the
apex of its hump?” I said, ‘Certainly, O Messenger of Allāh .” He said,
“Its head is Islām, its pillar is Ṣalāh and the apex of its hump is jihād.”
Then he said, “Shall I not tell you about the root of that”? I said,
“Certainly, O Messenger of Allāh !” He held his tongue and said, “Keep
it in check.” I asked, “Shall we be taken to task for what we speak with
it”? He said, “May your mother weep at you, O Mufiādh! Will people be
cast in hell on their faces or on their nostrils except as the consequence of
their tongues ?” 136 135F
‫ ﻻ ﻳـﺰال اﳉﻬﺎد‬ ‫ ﻗﺎل رﺳﻮل اﷲ‬:‫ روى اﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ زﻳﺪ ﺑﻦ أﺳﻠﻢ ﻋﻦ أﺑﻴﻪ ﻗﺎل‬-٣
: ‫ﺣﻠﻮ ﺧﻀﺮ ﻣﺎ ﻗﻄﺮ اﻟﻘﻄﺮ ﻣﻦ اﻟﺴﻤﺎء وﺳﻴﺄﰐ ﻋﻠﻰ اﻟﻨﺎس زﻣﺎن ﻳﻘﻮل ﻓﻴﻪ ﻗﺮاء ﻣﻨﻬﻢ‬
136
Musnad At-Tirmidhī, Kitāb Al Īmān 2541.
‫‪P a g e | 163‬‬
‫ﻟﻴﺲ ﻫﺬا ﺑﺰﻣﺎن ﺟﻬﺎد ﻗﺎﻟﻮا ‪ :‬ﻳﺎرﺳﻮل اﷲ أو أﺣﺪ ﻳﻘﻮل ذﻟﻚ ؟ ﻗﺎل ‪ :‬ﻧﻌﻢ ﻣﻦ ﻟﻌﻨﻪ اﷲ‬
‫واﳌﻼﺋﻜﺔ واﻟﻨﺎس أﲨﻌﻮن )رواﻩ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮر(‬
‫‪Narrated by Ibn fiAsākir from Zaid bin Islām from his father who said:‬‬
‫‪‘The Messenger of Allāh  said: “Jihad will always feel sweet and‬‬
‫‪beautiful as long as rain still falls from the sky. Yet there will come upon‬‬
‫‪mankind an era, when at that time, the people who understand the Qur√ān‬‬
‫’‪(scholars) from amongst them say, ‘This era is not the time of Jihād.‬‬
‫‪Whoever encounters those days, then let him know that those are the best‬‬
‫‪times for Jihād.” The Companions asked: “O Messenger of Allah ,, will‬‬
‫‪anyone really say that?” He  replied: “Yes, he upon whom is the curse of‬‬
‫‪Allāh, His Angels and all of mankind.” 137‬‬ ‫‪136F‬‬
‫ﻒ َﻛﺎ َن ﻳـُ َﻌ ﱡﺪ ِﰲ اﻟْﺒُ َﺪَﻻ ِء َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ‬ ‫ﻒ ﻣﻮﺳﻰ ﺑﻦ َﺧﻠَ ٍ‬ ‫ٍ‬
‫‪َ -٤‬ﺣ ﱠﺪﺛـَﻨَﺎ َﻋ ﱠﻔﺎ ُن َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ َﺧﻠَ ُ َ ْ ُ‬
‫ي أَ ﱠن ﻧَِ ِ‬ ‫اﳊﺎ ِر ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬
‫ﺻﻠﱠﻰ‬ ‫ﱯ اﻟﻠﱠﻪ َ‬ ‫ﱠ‬ ‫ث ْاﻷَ ْﺷ َﻌ ِﺮ ﱢ‬ ‫ﺑْ ُﻦ أَِﰊ َﻛﺜ ٍﲑ َﻋ ْﻦ َزﻳْﺪ ﺑْ ِﻦ َﺳ ﱠﻼم َﻋ ْﻦ َﺟﺪﱢﻩ ﳑَْﻄُﻮٍر َﻋ ِﻦ َْ‬
‫ﺲ َﻛﻠِﻤ ٍ‬ ‫ِ‬ ‫ِ‬ ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ وﺳﻠﱠﻢ ﻗَ َ ِ‬
‫ﺎت‬ ‫ﺎل إ ﱠن اﻟﻠﱠﻪَ َﻋﱠﺰ َو َﺟ ﱠﻞ أ ََﻣَﺮ َْﳛ َﲕ ﺑْ َﻦ َزَﻛ ِﺮﻳﱠﺎ َﻋﻠَْﻴﻬ َﻤﺎ اﻟ ﱠﺴ َﻼم ﲞَ ْﻤ ِ َ‬ ‫ََ َ‬
‫ﻴﺴﻰ إِﻧ َ‬
‫ﱠﻚ‬ ‫ ﻬﺑِﻦﱠ وَأَنْ ﻳَﺄْﻣُﺮَ ﺑَﲏِ إِﺳْﺮَاﺋِﻴﻞَ أَنْ ﻳـَﻌْﻤَﻠُﻮا ﻬﺑِِ ﱠﻦ وَﻛﺎد أَ ْن ﻳـﺒ ِﻄﺊ ﻓَـ َﻘ َ ِ‬‫نْ ﻳـَﻌْﻤَﻞ ِ‬
‫ﺎل ﻟَﻪُ ﻋ َ‬ ‫َ َ ُْ َ‬ ‫َ‬
‫ ﻬﺑِﻦﱠ وَﺗَﺄْﻣُﺮَ ﺑَﲏِ إِﺳْﺮَاﺋِﻴﻞَ أَنْ ﻳـَﻌْﻤَﻠُﻮا ﻬﺑِِ ﱠﻦ ﻓَﺈِ ﱠﻣﺎ أَ ْن‬
‫ﺲ ﻠِﻤَﺎتٍ أَنْ ﺗـَﻌْﻤَﻞ ِ‬
‫َ‬ ‫ت ِﲞَ ْﻤ ِ‬ ‫ِ‬
‫ﻗَ ْﺪ أُﻣ ْﺮ َ‬
‫ﺎل ﻳﺎ أ َِﺧﻲ إِ ﱢﱐ أ ْ ِ‬ ‫ِ‬
‫ﻒ ِﰊ‬ ‫ب أ َْو ُﳜْ َﺴ َ‬ ‫َﺧ َﺸﻰ إ ْن َﺳﺒَـ ْﻘﺘَِﲏ أَ ْن أ َُﻋ ﱠﺬ َ‬ ‫ﺗُـﺒَـﻠﱢﻐَ ُﻬ ﱠﻦ َوإ ﱠﻣﺎ أَ ْن أُﺑـَﻠﱢﻐَ ُﻬ ﱠﻦ ﻓَـ َﻘ َ َ‬
‫ف‬ ‫ﺖ اﻟْﻤ ْﻘ ِﺪ ِس ﺣ ﱠﱴ اﻣﺘ َﻸَ اﻟْﻤﺴ ِﺠ ُﺪ ﻓَـ ُﻘﻌِ َﺪ ﻋﻠَﻰ اﻟﺸﱡﺮ ِ‬ ‫ﺎل ﻓَﺠﻤﻊ َﳛﲕ ﺑ ِﲏ إِﺳﺮاﺋِ ِ ِ‬
‫َ‬ ‫َ‬ ‫َ َْ َ ْ‬ ‫ﻴﻞ ﰲ ﺑـَْﻴ َ‬ ‫ﻗَ َ َ َ َ ْ َ َ ْ َ َ‬
‫َﺤَﻤِﺪَ اﻟﻠﱠﻪَ وَأَﺛـْﲎَ ﻋَﻠَﻴْﻪِ ﰒُﱠ ﻗَﺎلَ إِنﱠ اﻟﻠﱠﻪَ ﻋَﺰﱠ وَﺟَﻞﱠ أَﻣَﺮَﱐِ ﲞَِﻤْﺲِ ﻛَﻠِﻤَﺎتٍ أَنْ أَﻋْﻤَﻞَ ﻬﺑِِ ﱠﻦ‬
‫ِ‬ ‫ِِ‬
‫َآﻣُﺮَﻛُﻢْ أَنْ ﺗـَﻌْﻤَﻠُﻮا ﻬﺑ ﱠﻦ أَﱠوُﳍُ ﱠﻦ أَ ْن ﺗَـ ْﻌﺒُ ُﺪوا اﻟﻠﱠﻪَ َﻻ ﺗُ ْﺸ ِﺮُﻛﻮا ﺑِِﻪ َﺷْﻴﺌًﺎ ﻓَﺈِ ﱠن َﻣﺜَ َﻞ ذَﻟ َ‬
‫ﻚ َﻣﺜَ ُﻞ َر ُﺟ ٍﻞ‬
‫ﺐ ﻓَﺠﻌﻞ ﻳـﻌﻤﻞ وﻳـﺆﱢدي َﻏﻠﱠﺘﻪ إِ َﱃ َﻏ ِﲑ ﺳﻴﱢ ِﺪﻩِ‬ ‫ا ْﺷﺘَـﺮى ﻋﺒ ًﺪا ِﻣﻦ ﺧﺎﻟِ ِ ِِ ٍ‬
‫ْ َ‬ ‫َُ‬ ‫ﺺ َﻣﺎﻟﻪ ﺑَِﻮِرق أ َْو َذ َﻫ ٍ َ َ َ َ ْ َ ُ َ ُ َ‬ ‫َ َْ ْ َ‬
‫ِ‬
‫ﻚ َوإِ ﱠن اﻟﻠﱠﻪَ َﻋﱠﺰ َو َﺟ ﱠﻞ َﺧﻠَ َﻘ ُﻜ ْﻢ َوَرَزﻗَ ُﻜ ْﻢ ﻓَ ْ‬
‫ﺎﻋﺒُ ُﺪوﻩُ َوَﻻ‬ ‫ﻓَﺄَﻳﱡ ُﻜ ْﻢ َﺳﱠﺮﻩُ أَ ْن ﻳَ ُﻜﻮ َن َﻋْﺒ ُﺪﻩُ َﻛ َﺬﻟ َ‬
‫ِ ِ ِِ‬ ‫ِ‬ ‫آﻣﺮُﻛ ْﻢ ﺑِﺎﻟ ﱠ ِ ِ ﱠ‬ ‫ِ ِِ‬
‫ﺐ َو ْﺟ َﻬﻪُ ﻟ َﻮ ْﺟﻪ َﻋْﺒﺪﻩ َﻣﺎ َﱂْ‬ ‫ﺼ َﻼة ﻓَﺈ ﱠن اﻟﻠﻪَ َﻋﱠﺰ َو َﺟ ﱠﻞ ﻳـَْﻨﺼ ُ‬ ‫ﺗُ ْﺸﺮُﻛﻮا ﺑﻪ َﺷْﻴﺌًﺎ َو ُ ُ‬
‫‪137‬‬
‫‪Ibn fiAsākir transmitted it. (Mashārifi-ul-Aswāq by Ibn Nuḥās, Vol. 1, P. 110); Narrated by Safiīd bin Manṣūr.‬‬
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‫ﺻﱠﺮةٌ ِﻣ ْﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬

‫ﻚ َﻛ َﻤﺜَ ِﻞ َر ُﺟ ٍﻞ َﻣ َﻌﻪُ ُ‬ ‫ﺼﻴَ ِﺎم ﻓَِﺈ ﱠن َﻣﺜَ َﻞ ذَﻟ َ‬
‫آﻣُﺮُﻛ ْﻢ ﺑِﺎﻟ ﱢ‬
‫ﺻﻠﱠْﻴﺘُ ْﻢ ﻓَ َﻼ ﺗَـﻠْﺘَﻔﺘُﻮا َو ُ‬‫ﺖ ﻓَِﺈذَا َ‬
‫ﻳـَْﻠﺘَﻔ ْ‬
‫ﺐ ِﻣ ْﻦ‬ ‫ﻮف ﻓَ ِﻢ اﻟ ﱠ ِ ِ ِ ﱠ ِ‬
‫ﺼﺎﺋﻢ ﻋﻨْ َﺪ اﻟﻠﻪ أَﻃْﻴَ ُ‬ ‫ﻚ َوإِ ﱠن ُﺧﻠُ َ‬ ‫ﻚ ِﰲ ﻋِﺼﺎﺑ ٍﺔ ُﻛﻠﱡﻬﻢ َِﳚ ُﺪ ِرﻳﺢ اﻟْ ِﻤﺴ ِ‬
‫َ ْ‬ ‫َ َ ُْ‬
‫ِﻣﺴ ٍ‬
‫ْ‬
‫َﺳَﺮﻩُ اﻟْ َﻌ ُﺪ ﱡو ﻓَ َﺸ ﱡﺪوا ﻳَ َﺪﻳِْﻪ إِ َﱃ‬ ‫ِ‬
‫ﻚ َﻛ َﻤﺜَ ِﻞ َر ُﺟ ٍﻞ أ َ‬ ‫ﺼ َﺪﻗَ ِﺔ ﻓَِﺈ ﱠن َﻣﺜَ َﻞ ذَﻟ َ‬ ‫آﻣُﺮُﻛ ْﻢ ﺑِﺎﻟ ﱠ‬ ‫ِر ِ ِ ِ‬
‫ﻳﺢ اﻟْﻤ ْﺴﻚ َو ُ‬
‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻀ ِﺮﺑُﻮا ُﻋﻨُـ َﻘﻪُ ﻓَـ َﻘ َ‬ ‫ﻋﻨ ِﻘ ِﻪ وﻗَﺪ ِ‬
‫ي ﻧـَ ْﻔﺴﻲ ﻣْﻨ ُﻜ ْﻢ ﻓَ َﺠ َﻌ َﻞ ﻳـَ ْﻔﺘَﺪي ﻧـَ ْﻔ َﺴﻪُ‬ ‫ﺎل َﻫ ْﻞ ﻟَ ُﻜ ْﻢ أَ ْن أَﻓْـﺘَﺪ َ‬ ‫ﱠﻣﻮﻩُ ﻟﻴَ ْ‬
‫ُُ َ ُ‬
‫ِ‬ ‫ِ‬ ‫ِﻣْﻨـ ُﻬ ْﻢ ﺑِﺎﻟْ َﻘﻠِ ِﻴﻞ َواﻟْ َﻜﺜِ ِﲑ َﺣ ﱠﱴ ﻓَ ﱠ‬
‫ﻚ‬‫آﻣُﺮُﻛ ْﻢ ﺑِﺬ ْﻛ ِﺮ اﻟﻠﱠ ِﻪ َﻋﱠﺰ َو َﺟ ﱠﻞ َﻛﺜِ ًﲑا َوإِ ﱠن َﻣﺜَ َﻞ َذﻟ َ‬ ‫ﻚ ﻧـَ ْﻔ َﺴﻪُ َو ُ‬
‫ﺼ َﻦ ﻓِ ِﻴﻪ َوإِ ﱠن اﻟْ َﻌْﺒ َﺪ‬
‫ﺼﻴﻨًﺎ ﻓَـﺘَ َﺤ ﱠ‬ ‫َﻛﻤﺜَ ِﻞ رﺟ ٍﻞ ﻃَﻠَﺒﻪ اﻟْﻌ ُﺪ ﱡو ِﺳﺮاﻋﺎ ِﰲ أَﺛَِﺮﻩِ ﻓَﺄَﺗَﻰ ِﺣﺼﻨًﺎ ﺣ ِ‬
‫ْ َ‬ ‫ًَ‬ ‫َ َ ُ َُ َ‬
‫ﻮل اﻟﻠﱠ ِﻪ‬
‫ﺎل َر ُﺳ ُ‬ ‫ﻓَـ َﻘ َ‬ ‫ﺎن إِذَا َﻛﺎ َن ِﰲ ِذ ْﻛ ِﺮ اﻟﻠﱠ ِﻪ َﻋﱠﺰ َو َﺟ ﱠﻞ ﻗَ َ‬
‫ﺎل‬ ‫أَﺣﺼﻦ ﻣﺎ ﻳ ُﻜﻮ ُن ِﻣﻦ اﻟﺸﱠﻴﻄَ ِ‬
‫ْ ْ‬ ‫ْ َُ َ َ‬
‫ﺎﻋ ِﺔ‬
‫َواﻟ ﱠﺴ ْﻤ ِﻊ َواﻟﻄﱠ َ‬ ‫ﺎﻋ ِﺔ‬ ‫َﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ وَأَﻧَﺎ آﻣُﺮُﻛُﻢْ ﲞَِﻤْﺲٍ اﻟﻠﱠﻪُ أَﻣَﺮَﱐِ ﻬﺑِِ ﱠﻦ ﺑِ ْ‬
‫ﺎﳉَ َﻤ َ‬
‫ﻴﺪ ِﺷ ٍْﱪ ﻓَـ َﻘ ْﺪ َﺧﻠَ َﻊ ِرﺑْـ َﻘﺔَ‬ ‫اﳉﻤ ِ‬ ‫وا ْﳍِﺠﺮِة و ِْ ِ‬
‫ﺎﻋ ِﺔ ﻗ َ‬ ‫ِ‬ ‫ِ‬
‫اﳉ َﻬﺎد ِﰲ َﺳﺒِ ِﻴﻞ اﻟﻠﱠﻪ ﻓَِﺈﻧﱠﻪُ َﻣ ْﻦ َﺧَﺮ َج ﻣ ْﻦ َْ َ َ‬ ‫َ َْ َ‬
‫ِ‬ ‫ِ‬ ‫اﻹﺳ َﻼِم ِﻣﻦ ﻋﻨُ ِﻘ ِﻪ إِﱠﻻ أَ ْن ﻳـﺮِﺟﻊ وﻣﻦ دﻋﺎ ﺑِ َﺪﻋﻮى ْ ِ ِ ِ‬
‫ﱠﻢ ﻗَﺎﻟُﻮا ﻳَﺎ‬ ‫اﳉَﺎﻫﻠﻴﱠﺔ ﻓَـ ُﻬ َﻮ ﻣ ْﻦ ُﺟﺜَﺎء َﺟ َﻬﻨ َ‬ ‫َْ َ َ َ ْ َ َ ْ َ‬ ‫ْ ُ‬ ‫ِْ ْ‬
‫ﺻﻠﱠﻰ َوَز َﻋ َﻢ أَﻧﱠﻪُ ُﻣ ْﺴﻠِ ٌﻢ ﻓَ ْﺎد ُﻋﻮا‬ ‫ﺻ َﺎم َوإِ ْن َ‬‫ﺎل َوإِ ْن َ‬ ‫ﺻﻠﱠﻰ ﻗَ َ‬ ‫ﺻ َﺎم َوإِ ْن َ‬
‫رﺳ َ ِ‬
‫ﻮل اﻟﻠﱠﻪ َوإِ ْن َ‬ ‫َُ‬
‫ﲔ ِﻋﺒَ َﺎد اﻟﻠﱠ ِﻪ َﻋﱠﺰ َو َﺟﻞﱠ‬ ‫ِِ‬ ‫ِِ‬ ‫اﻟْﻤﺴﻠِ ِﻤﲔ ﺑِﺄ ْ ِ ِ‬
‫ﲔ اﻟْ ُﻤ ْﺆﻣﻨ َ‬ ‫َﲰَﺎﺋ ِﻬ ْﻢ ﲟَﺎ َﲰﱠ ُ‬
‫ﺎﻫ ْﻢ اﻟﻠﱠﻪُ َﻋﱠﺰ َو َﺟﻞﱠ اﻟْ ُﻤ ْﺴﻠﻤ َ‬ ‫ُْ َ‬
‫)ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﻟﺸﺎﻣﻴﲔ ‪ ١٦٥٤٢‬و ﺳﻨﻦ اﻟﱰﻣﺬي ﻛﺘﺎب اﻷﻣﺜﺎل ‪٢٧٩٠‬‬
‫‪ -‬ﻗﺎل اﺑﻮ ﻋﻴﺴﻰ ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺦ ﻏﺮﻳﺐ(‬
‫‪It was narrated to us by fiAffān who told us Abū Khalaf Mūsā bin Khalaf‬‬
‫‪and he was known as Al Budalā√ who narrated to us from Yaḥyā bin Abī‬‬
‫‪Kathrin from Zaid bin Salām from his grandfather Mamṭūr from Al Ḥārith‬‬
‫‪Al √Ashfiarī () who narrated that the Prophet  said: “Allāh ‬‬
‫‪commanded Yaḥyā ibn Zakariyā to act according to five words and‬‬
‫‪command the Children of Israel to act according to them, but he almost‬‬
‫‪slowed down to convey them. Thereupon, fiĪsā (Jesus) said to him:‬‬
‫‪‘Allāh commanded you to act according to five words and commanded you‬‬
‫‪to command the Children of Israel to act accordingly, so either you tell‬‬
‫‪.‬‬
‫‪them or I will do s’o Yaāyā said: ‘O brother, I am afraid if you preceded‬‬
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me, I will be tortured or sunk under the earth’. He said: ‘Yaḥyā gathered
the Children of Israel in Jerusalem until the Masjid was filled and people
sat on the balconies of the Masjid’. He praised Allāh then said: ‘Allāh
commanded me to act according to five words and commanded you too to
act according to them. The first is to worship Allāh and associate none
with Him in worship. This example is like a man who bought a slave out of
pure gold or silver, but that slave worked and the money he earned was
given to other than his master, who would like that his slave is like that
one?’ Allāh  created you and provided you sustenance, so worship Him
and associate none with Him in worship. I command you with offering
Ṣalāt because Allāh  erect His Face before the face of His Servant as
long as the servant does not look right or left, so when you offer Ṣalāt, do
not look right or left. I command you with fasting, the likeness of that is
like a man who has a bundle of musk among a group of people where all of
them can find the smell of musk. Indeed, the bad smell of a fasting person
is better in the sight of Allāh than the smell of musk. I command you with
charity, and the likeness of that is like a man captured by enemy who tied
his hands to his neck and advanced him to be killed. Thereupon, he said: is
there something I can do to ransom my life from you? He kept on
ransoming himself from them by little and much until he could ransom
himself. I command you to mention Allāh  frequently; the likeness of that
is like a man after whom the enemy were running, but he entered a fortified
fort to save himself. A servant is more secure from Satan when e mentions
the name of Allāh . He (the narrator) said: The Messenger of Allāh 
said: “As for me, I command you with five things that Allāh commanded
me with: To be with Muslim group, to listen (to the orders), to obey (your
leaders), to migrate, and to fight in the cause of Allāh. He who abandons
the Muslim group even for a hand-span, he will not be a Muslim until he
comes back to Islām. And whoever does an act from the Pre-Islāmic period
will be from the people of Hell”. They said: ‘O Messenger of Allāh , even
if that person offered Ṣalāt and fasted (Ramaḍān)?’ Thereupon, the
Prophet  said: “Even if that person offered Ṣalāt, fasted (Ramaḍān), and
claimed to be a Muslim. So, call Muslims by their names which Allāh 
chose for them: Muslims, believers, and the servants of Allāh )”. 138
III. FUNCTION OF DEVELOPMENT OF JIHĀD
Musnad Aḥmad, Kitāb Musnad Ash-Shāmīyin 16542 and in At-Tirmidhī, Al Amthāl 2790 – Abū fiĪsā said:
138
“This is a ḥasan ṣaḥīḥ gharīb ḥadīth”.

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To create, utilize and secure the entire forces of the jamāfiah in order that it
is prepared for the undertaking of jihād fee sabīlillāh.
IV. METHOD FOR THE DEVELOPMENT OF JIHĀD
1. Development of Personnel
a. Fikrīyah (Mental Preparedness) Development:
- Provide understanding towards the members of the jamāfiah
concerning mashrūfiīyah (legitimacy), ḥukum (law), adab
(etiquette/ethics) and kaifīyat (manner) of jihad.
b. Rūḥīyah (Spiritual Preparedness) Development:
- Development of Akhlāq (natural disposition [morality]), Ṣabr
(patience/forbearance) and Tawakkul (complete trust).
c. Development of Skills:
- Cultivating capabilities of ifidād (preparedness) by those who
are prepared and who initiate those who are not.
- Engage and invoke the members of the jamāfiah in the practice
of jihad.
2. Development of Facilities and Infrastructure.

3. Development of Tanẓīm.
TAJNĪD
I. UNDERSTANDING
1. Tajnīd constitutes a part of the development process of jihad.

2. Tajnīd encompasses endeavors, activities and actions in order to:
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a. Direct all of the jamāfiah’s members towards possessing thinking, character

and discipline of a soldier.
b. Embody and promote the discipline of fiaskharīyah (soldierness) within the
working mechanism of the jamāfiah.
3. Endeavor to realize sub structures.
II. RATIONALE
           :‫ﻗﺎل ﺗﻌﺎل‬
            
          
And make ready against them all you can of power, including steeds of war
(tanks, planes, missiles, artillery, etc.) to threaten the enemy of Allāh and
your enemy, and others besides whom, you may not know but whom Allāh
does know. And whatever you shall spend in the Cause of Allāh shall be
repaid unto you, and you shall not be treated unjustly. 139 138F
           :‫ﻗﺎل ﺗﻌﺎل‬

Verily, Allāh loves those who fight in His Cause in rows (ranks) as if they
were a solid structure. 140 139F
III. FUNCTION
1. Perfecting personnel coaching programs.

2. Fulfill the essential demands of a soldiers regulations.
3. In order to realize concrete strength.
139
140
P a g e | 168
IV. METHOD
1. Organizing training (Diklat).

2. Organizing a ḥalaqah (circle/gathering) for soldiers.
3. Organizing siyāḥah (travel), mukhayyam (encampments).
4. Organizing military style training exercises that can possibly be
undertaken.
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DEVELOPMENT OF QĀʾIDAH AMĪNAH
(SECURE BASE)
I. UNDERSTANDING
1. Understanding of Qā√idah Amīnah

Qā√idah Amīnah is the secure base from/against the power of the enemy.
2. Understanding of Qā√idah Amīnah

a. The development of Qā√idah Amīnah is a part of the development of hijrah
which in this case is the development of mahjar (place of emigration).
b. The development of Qā√idah Amīnah encompasses endeavors, activities
and actions to realize Qā√idah Amīnah.
II. FUNCTION OF QĀʾIDAH AMĪNAH
1. As a solid base whether geographically, demographically, politically and

militarily.
2. As Dārul Hijrah (a place/home for hijrah) .
3. As a base for the departure of those giving dafiwah (dāfiin/dufiāh) and mujahidin.
III. CRITERIA AS QĀʾIDAH AMĪNAH
1. Geography:
a. Located in an area/region favorable to defence.
b. Ground conditions good for defence.
c. Available sources of logistics.
2. Demography:
a. The majority of its inhabitants has received the call and is prepared to
sacrifice.
b. The authorities cannot fully control the Islāmic community.
c. The central leadership is beneath “Abnā√ul Ḥarakah”
(Generation/descendants [dedicated to] Movement [action]).
d. Abnā√ul Ḥarakah ready and able to provide protection and defence.
3. Politics:
a. Leadership of the community both formal and informal dominated by
“Abnā√ul Ḥarakah”.
b. Able to neutralize the politics of the enemy.
c. There is recognition from outside both through cooperation and diplomacy.
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V. METHOD
1. Selection of the area/region.

2. Development of a region into becoming a base for departure by concealing
personnel, reforming as well as preparing Tanẓīm.
3. Jihād musallaḥ (armed) from the region that is permissible or obligatory.
4. Continuance of jihad musallaḥ in order to realize Qā√idah Amīnah.
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EDUCATION AND TRAINING

I. UNDERSTANDING
1. Diklat (educational training) constitutes a process that starts from selection,

instruction, and teaching of discipline up to trials in the field underb the auspices
of attaining personnel who are skillful, loyal and able to work effectively and
efficiently.
2. What is meant by Diklat here is the activities of the jamāfiah in the form of the
military realm in order to realize soldierly personnel with both combatative
skills, tactical thinking and or strategic thinking and or responsible leadership.
II. MASHRŪfiĪYAH
a. Allāh decrees:
            
            
        
‫ث َﻋ ْﻦ أَِﰊ َﻋﻠِ ﱟﻲ‬ ِ ‫اﳊﺎ ِر‬

َْ ‫َﺧﺒَـَﺮِﱐ َﻋ ْﻤُﺮو ﺑْ ُﻦ‬
ْ‫ﺐأ‬ٍ ‫َﺧﺒَـﺮﻧَﺎ اﺑْﻦ وْﻫ‬ ٍ
َ ُ َ ْ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ َﻫ ُﺎرو ُن ﺑْ ُﻦ َﻣ ْﻌُﺮوف أ‬-‫ا‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ َ ‫ُﲦَﺎﻣﺔَ ﺑ ِﻦ ُﺷ َﻔﻲ أَﻧﱠﻪ َِﲰﻊ ﻋ ْﻘﺒﺔَ ﺑﻦ ﻋ ِﺎﻣ ٍﺮ ﻳـ ُﻘ ُﻮﻻ َِﲰﻌﺖ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َ َ َْ َ ُ َ ُ ‫ﱟ‬ ْ َ
141
P a g e | 172
‫اﺳﺘَﻄَ ْﻌﺘُ ْﻢ ِﻣ ْﻦ ﻗُـ ﱠﻮةٍ { أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ أََﻻ إِ ﱠن‬ ِ ُ ‫َوُﻫ َﻮ َﻋﻠَﻰ اﻟْ ِﻤْﻨ َِﱪ ﻳـَ ُﻘ‬
ْ ‫ﻮل } َوأَﻋ ﱡﺪوا َﳍُ ْﻢ َﻣﺎ‬
٣٥٤١ ‫ ﺣﺪﻳﺚ رﻗﻢ‬- ‫اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﳝﺎن‬
‫ وﰲ ﺳﻨﻦ أﰊ داود‬٣٠٠٨ ‫وﰲ ﺳﻨﻦ اﻟﱰﻣﺬي ﻛﺘﺎب ﺗﻔﺴﲑ اﻟﻘﺮآن ﺣﺪﻳﺚ رﻗﻢ‬
‫ وﰲ ﻣﺴﻨﺪ أﲪﺪ ﻣﺴﻨﺪ اﻟﺸﺎﻣﻴﲔ ﺣﺪﻳﺚ رﻗﻢ‬٢١٥٣ ‫ﻛﺘﺎﺑﺎﳉﻬﺎد ﺣﺪﻳﺚ رﻗﻢ‬
(٢٢٩٧ ‫ وﰲ ﺳﻨﻦ اﻟﺪارﻣﻲ ﻛﺘﺎب اﳉﻬﺎد ﺣﺪﻳﺚ رﻗﻢ‬١٦٧٩١
Narrated to us by Hārūn bin Mafirūf who told us Ibn Wahb who told us
fiAmrū bin Al Ḥārith from Abī fiAlī Thumāmah bin Shufaīy to him who
heard fiUqbah bin fiĀmir say he heard the Messenger of Allāh , and he
was on the minbar saying: “And prepare against them what you can of
strength…” 142, Yes indeed, strength is archery; yes indeed, strength is
14F
archery; yes indeed, strength is archery”. 143 142F
‫ ﺣﺪﺛﻨﺎ أﺑﻮ ﺑﻜﺮ أﰊ ﺷﻴﺒﺔ و اﺑﻦ ﳕﲑ ﻗﺎل ﺣﺪﺛﻨﺎ ﻋﺒﺪاﷲ ﺑﻦ إدرﻳﺲ ﻋﻦ رﻳﻌﺔ اﺑﻦ‬-٢
‫ ﻗﺎل رﺳﻮل اﷲ‬:‫ ﻗﺎل‬ ‫ﻋﺜﻤﺎن ﻋﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﺣﺒﺎن ﻋﻦ اﻷﻋﺮج ﻋﻦ أﰊ ﻫﺮﻳﺮة‬
ٍ ‫ وﰲ‬،‫ اﳌﺆﻣﻦ اﻟﻘﻮي ﺧﲑٌ وأﺣﺐ إﱃ اﷲ ﻣﻦ اﳌﺆﻣﻦ اﻟﻀﻌﻴﻒ‬
‫ اﺣﺮص ﻋﻠﻰ‬،‫ﻛﻞ ﺧﲑ‬
‫ ﻟﻮ أﱐ ﻓﻌﻠﺖ ﻛﺬا‬:‫ وإن أﺻﺎﺑﻚ ﺷﻲءٌ ﻓﻼ ﺗﻘﻞ‬،‫ واﺳﺘﻌﻦ ﺑﺎﷲ وﻻ ﺗﻌﺠﺰ‬،‫ﻣﺎ ﻳﻨﻔﻌﻚ‬
‫ ﻓﺈن )ﻟﻮ( ﺗﻔﺘﺢ ﻋﻤﻞ اﻟﺸﻴﻄﺎن )ﺻﺤﻴﺢ‬،‫ ﻗﺪر اﷲ وﻣﺎ ﺷﺎء ﻓﻌﻞ‬:‫وﻛﺬا وﻛﺬا وﻟﻜﻦ ﻗﻞ‬
‫ و ﻛﺘﺎب اﻟﺰﻫﺪ‬٤١٥٨ ‫ وﰲ ﺳﻨﻦ أﺑﻦ ﻣﺎﺟﻪ ﻛﺘﺎب اﳌﻘﺪﻣﺔ‬٤٨١٦ ‫ﻣﺴﻠﻢ ﻛﺘﺎب اﻟﻘﺪر‬
(٨٤٧٣ ، ٨٤٣٦ ‫وﰲ ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﻠﺐ ﺑﺎﻗﻰ ﻣﺴﻨﺪ اﳌﻜﺜﺮﻳﻦ‬
Narrated to us by Abū Bakr Abī Shaibah and Ibn Numair who said they
heard fiAbdullāh bin Idrīs from Raifiah Ibn fiUthmān from Muḥammad bin
Yaḥyā bin Ḥibbān from Al Afiaraj from Abī Hurairah  who said: ‘The
:essenger of Allāh  said: “A strong believer is better and dearer to Allāh
than a weak one, and both are good. Adhere to that which is beneficial for
142
Ṣaḥīḥ Muslim, Kitāb Al Īmān, ḥadīth No. 3541 and in Sunan At-Tirmidhī, Kitāb Tafsīr Al Qur√ān, ḥadīth
143
No. 3008 and in Sunan Abī Dāwūd, Kitāb Al Jihād, ḥadīth No. 2153 and in Musnad Aḥmad, Musnad Ash-
Shāmīyīn, ḥadīth No. 16791 and in Sunan Ad-Dārimī, Kitāb Al Jihād, ḥadīth No. 2297.
P a g e | 173
you. Keep asking Allāh for help and do not refrain from it. If you are
afflicted in any way, do not say: ‘If I had taken this or that step, it would
have resulted into such and such,’ but say only: ‘Allāh so determined and
did as He willed.’ The word ‘if’ opens the gates of Satanic thoughts”.’ 144
III. ELEMENTS
1. Personnel: encompasses personnel who train (mudarrib), personnel who

are trained (mutadarrib), and administrative personnel.
2. Curriculum: encompasses basic material, ancillary material and subject
material.
3. Administration and management cover logistics, means of
accommodation and management.
4. Location.
5. Work network (details the relationship of the organization with the
place).
IV. FUNCTION
In order to appropriate personnel who:

a. Possess skills, loyalty and are able to work effectively and efficiently.
b. Possess the ability to engage in combat, capability of thinking
tactically and or thinking strategically and or leadership insights.
c. Possess high discipline.
V. METHOD
To organize and undertake military tours (daurah fiaskharīyah) at various

levels in specific locations.
144
Ṣaḥīḥ Muslim, Kitāb Al Qadr 4816 and in Sunan Ibn Mājah, Kitāb Al Muqaddimah 4158 and Kitāb Az-Ẓuhd
and in Musnad Aḥmad Kitāb Bāqī Musnad Al Mukthirīn 8436, 8473.
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TAMWĪL
(FINANCING)
I. TAfiRĪF
a. Linguistically:
Give wealth that is necessary. ‫ﻣﺎل‬ ‫ﻗﺪم ﻟﻪ ﻣﺎ ﲢﺘﺎج ﻣﻦ‬
b. Technically:
Endeavor to have finances for the necessity of Iqāmatud-Deen.
II. MASHRŪfiĪYAH
a. Allāh decrees:
               -١
 
And spend in the Cause of Allāh and do not throw yourselves into
destruction, and do good. Truly, Allāh loves Al-Muḥsinūn (the good-
doers). 14514F
               -٢
          
Those who spend their wealth in the Cause of Allāh, and do not follow up
their gifts with reminders of their generosity or with injury, their reward is
with their Lord. On them shall be no fear, nor shall they grieve. 146 145F
145
146
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             -٣
             
 
O you who believe! Shall I guide you to a commerce that will save you
from a painful torment.
That you believe in Allāh and His Messenger (Muḥammad ), and that you
strive hard and fight in the Cause of Allāh with your wealth and your lives,
that will be better for you, if you but know! 147 146F
‫ إن اﷲ ﳛﺐ اﻟﻌﺒﺪ اﶈﱰﻳﻒ‬-١
Indeed Allāh loves a slave (servant of Allāh) who is ‘gainfully employed’.
MISSING -٢
(In the) Ḥadīth narrated by Aṭ-Ṭabarānī and Al Baihaqī wherein the Messenger
of Allāh  said:
a. Meaning: That Allāh truly oves a believer who likes to work hard
endeavouring to seek out a livelihood.
And furthermore he  said:
b. Meaning: A person who becomes tired because of hard work, he will be
forgiven by Allāh.
c. Refer Riyāḍ uṣ-Ṣāliḥīn, Chapter: Recommendation to pay infaq.
III. FUNCTION
As a means to fulfil the financial requirements of Iqāmatud-Deen.
147
Sūrah Aṣ-Ṣaff (61), āyāt 10-11.
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IV. PURPOSE
To provide cover for the necessity of “financing Iqāmatud-Deen”.
V. ELEMENTS AND CRITERIA OF TAMWĪL
1. Personnel: Ḥafīẓ (attentive), fiAlīm (informed), Qawīy (strong),

Amīn (trustworthy) (within the limits of capability).
2. Tadbīr: Good management.
3. Purpose: Fulfill the necessities of financing Iqātaud-Deen.
4. Means: Fulfill legal demands in accordance with capabilities.
5. Allocation of finance: In accordance with the scale outlined for the
necessity of the jamāfiah.
6. Way to obtain finance: - In accordance with the Sharīfiah of Islām.
- Free from dependency to another party.
VI. METHOD
1. Promote infaq, ṣadaqāh.

2. Regulate the management of zakat.
3. Increase already existing economic sources.
4. Explore new sources of economy.
5. Find/collect other ḥalāl finances.
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AL AMNU WA’L ISTIKHBĀRAH
(SECURITY AND INQUIRY)
I. UNDERSTANDING
a. Linguistically:
Meaning: safe, security, safety - ‫ اﻃﻤﺄن – اﻷﻣﻦ‬- ‫اﻣﻦ‬

Meaning: investigation (secret service) - ‫اﳌﺨﺎﺑﺮات‬ ‫اﺳﺘﺨﺒﺎر أو‬
b. Technically:
Al Istikhbārah is the collecting, classifying and analysing of all information so

that it is ready to utilized for the planning of an operation. And Al Amnu
encompasses safeguards and support.
II. MASHRŪfiĪYAH
a. Allāh decrees:
           -١
O you who believe! Take your precautions, and either go forth (on an
expedition) in parties, or go forth all together. 148 147F
           -٢
           
           
           
148
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               
    
When you (O Messenger Muḥammad ) are among them, and lead them in
Aṣ-Ṣalāt (the prayer), let one party of them stand up [in Ṣalāt] with you
taking their arms with them; when they finish their prostrations, let them
take their positions in the rear and let the other party come up which has
not yet prayed, and let them pray with you taking all the precautions and
bearing arms. Those who disbelieve wish, if you were negligent of your
arms and your baggage, to attack you in a single rush, but there is no sin
on you if you put away your arms because of the inconvenience of rain or
because you are ill, but take every precaution for yourselves. Verily, Allāh
has prepared a humiliating torment for the disbelievers. 149 148F
            -٣
     
O you who believe! If a rebellious evil person comes to you with a news,
verify it, lest you harm people in ignorance, and afterwards you become
regretful to what you have done. 150 149F
           -٤
            
           
           
          
149
Sūrah An-Nisā√ (4), ayah 102.
150
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            
            
            
           
            
            
              
            
             
            
            
            
             
           
             
           
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             
             
              
              
               
              
              
               
              
             
  
And there were gathered before Sulaimān (Solomon) his hosts of jinns and
men, and birds, and they all were set in battle order (marching forwards).
Till, when they came to the valley of the ants, one of the ants said: “O ants!
enter your dwellings, lest Sulaimān (Solomon) and his hosts crush you,
while they perceive not.”
So he [Sulaimān (Solomon)] smiled, amused at her speech and said: “My
Lord! Inspire and bestow upon me the power and ability that I may be
grateful for Your Favours which You have bestowed on me and on my
parents, and that I may do righteous good deeds that will please you, and
admit me by Your Mercy among Your righteous slaves.”
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He inspected the birds, and said: “What is the matter that I see not the
hoopoe? Or is he among the absentees?
“I will surely punish him with a severe torment, or slaughter him, unless
he brings me a clear reason.”
But the hoopoe stayed not long, he (came up and) said: “I have grasped
(the knowledge of a thing) which you have not grasped and I have come to
you from Sabā√ (Sheba) with true news.
“I found a woman ruling over them, and she has been given all things that
could be possessed by any ruler of the earth, and she has a great throne.
“I found her and her people worshipping the sun instead of Allāh, and
Shaiṭān (Satan) has made their deeds fair-seeming to them, and has barred
them from (Allāh’s) way, so they have no guidance,”
Al-Lā (this word has two interpretations) (A) [as Shaiṭān (Satan) has
barred them from Allāh’s Way] so that they do not worship (prostrate
before) Allāh, or (B) so that they may worship (prostrate before) Allāh,
who brings to light what is hidden in the heavens and the earth, and knows
what you conceal and what you reveal.
Allāh, Lā ilāha illa Huwa (none has the right to be worshipped but He), the
Lord of the Supreme Throne!
[Sulaimān (Solomon)] said: “We shall see whether you speak the truth or
you are (one) of the liars.
“Go you with this letter of mine, and deliver it to them, then draw back
from them, and see what (answer) they return.”
She said: “O chiefs! Verily! Here is delivered to me a noble letter,
“Verily! It is from Sulaimān (Solomon), and verily! it (reads): In the Name
of Allāh, the Most Beneficent, the Most Merciful;
“Be you not exalted against Me, but come to Me as Muslims (true believers
who submit to Allâh with full submission)’”
She said: “O chiefs! Advise me in (this) case of mine. I decide no case till
you are present with me.”
They said: “We have great strength, and great ability for war, but it is for
you to command; so think over what you will command.”
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She said: “Verily! Kings, when they enter a town (country), they despoil it,
and make the most honourable amongst its people low. And thus they do.
“But verily! I am going to send him a present, and see with what (answer)
the messengers return.”
So when (the messengers with the present) came to Sulaimān (Solomon),
He said: “Will you help me in wealth? What Allāh has given me is better
than that which He has given You! Nay, you rejoice in your gift!”
[Then Sulaimān (Solomon) said to the chief of her messengers who
brought the present]: “Go back to them. We verily shall come to them with
hosts that they cannot resist, and we shall drive them out from there in
disgrace, and they will be abased.”
He said: “O chiefs! Which of you can bring me her throne before they
come to me surrendering themselves in obedience?”
An Ifrīt (strong) from the jinns said: “I will bring it to you before you rise
from your place (council). And verily, I am indeed strong, and trustworthy
for such work.”
One with whom was knowledge of the Scripture said: “I will bring it to you
within the twinkling of an eye!’ Then when [Sulaimān (Solomon)] saw it
placed before him, he said: “This is by the Grace of my Lord to test me
whether I am grateful or ungrateful! And whoever is grateful, truly, his
gratitude is for (the good of) his ownself, and whoever is ungrateful, (he is
ungrateful only for the loss of his ownself). Certainly! My Lord is rich (free
of all wants), Bountiful.”
He said: “Disguise her throne for her that we may see whether she will be
guided (to recognise her throne), or she will be one of those not guided.”
So when she came, it was said (to her): “Is your throne like this?” She
said: “(It is) as though it were the very same.” And [Sulaimān (Solomon)
said]: “Knowledge was bestowed on us before her, and we were submitted
to Allāh (in Islām as Muslims before her).”
And that which she used to worship besides Allāh has prevented her (from
Islām), for she was of a disbelieving people.
It was said to her: “Enter Aṣ-Ṣarḥ” [(a glass surface with water
underneath it) or a palace], but when she saw it, she thought it was a pool,
and she (tucked up her clothes) uncovering her legs, Sulaimān (Solomon)
said: “Verily, it is Ṣarḥ paved smooth with slab of glass.” She said: “My
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‫‪Lord! Verily, I have wronged myself, and I submit (in Islām, together with‬‬
‫‪Sulaimān (Solomon), to Allāh, the Lord of the fiĀlamīn (mankind, jinns and‬‬
‫‪all that exists).” 151‬‬
‫‪ -١‬ﻋﻦ ﻣﻌﺎذ ﺑﻦ ﺟﺒﻞ ﻗﺎل ﻗﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﺳﺘﻌﻴﻨﻮا ﻋﻠﻰ ﻗﻀﺎء‬
‫ﺣﻮاﺋﺠﻜﻢ ﺑﺎﻟﻜﺘﻤﺎن ﻓﺈن ﻛﻞ ذي ﻧﻌﻤﺔ ﳏﺴﻮد‬
‫‪From Mufiādh bin Jabal who said: ‘The Messenger of Allāh  said:‬‬
‫‪“Resort to secrecy for the fulfillment and success of your needs, for every‬‬
‫‪one favored with a blessing will be envied”. 152‬‬
‫‪15F‬‬
‫‪ -٢‬ﺣﺪﺛﻨﺎ زﻫﲑ ﺑﻦ ﺣﺮب وإﺳﺤﻖ ﺑﻦ إﺑﺮاﻫﻴﻢ ﲨﻴﻌﺎ ﻋﻦ ﺟﺮﻳﺮ ﻗﺎل زﻫﲑ ﺣﺪﺛﻨﺎ ﺟﺮﻳﺮ‬
‫ﻋﻦ اﻷﻋﻤﺶ ﻋﻦ إﺑﺮاﻫﻴﻢ اﻟﺘﻴﻤﻲ ﻋﻦ أﺑﻴﻪ ﻗﺎل ﻛﻨﺎ ﻋﻨﺪ ﺣﺬﻳﻔﺔ ﻓﻘﺎل رﺟﻞ ﻟﻮ أدرﻛﺖ‬
‫رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎﺗﻠﺖ ﻣﻌﻪ وأﺑﻠﻴﺖ ﻓﻘﺎل ﺣﺬﻳﻔﺔ أﻧﺖ ﻛﻨﺖ ﺗﻔﻌﻞ ذﻟﻚ‬
‫ﻟﻘﺪ رأﻳﺘﻨﺎ ﻣﻊ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻟﻴﻠﺔ اﻷﺣﺰاب وأﺧﺬﺗﻨﺎ رﻳﺢ ﺷﺪﻳﺪة وﻗﺮ‬
‫ﻓﻘﺎل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﻻ رﺟﻞ ﻳﺄﺗﻴﲏ ﲞﱪ اﻟﻘﻮم ﺟﻌﻠﻪ اﷲ ﻣﻌﻲ ﻳﻮم‬
‫اﻟﻘﻴﺎﻣﺔ ﻓﺴﻜﺘﻨﺎ ﻓﻠﻢ ﳚﺒﻪ ﻣﻨﺎ أﺣﺪ ﰒ ﻗﺎل أﻻ رﺟﻞ ﻳﺄﺗﻴﻨﺎ ﲞﱪ اﻟﻘﻮم ﺟﻌﻠﻪ اﷲ ﻣﻌﻲ ﻳﻮم‬
‫اﻟﻘﻴﺎﻣﺔ ﻓﺴﻜﺘﻨﺎ ﻓﻠﻢ ﳚﺒﻪ ﻣﻨﺎ أﺣﺪ ﰒ ﻗﺎل أﻻ رﺟﻞ ﻳﺄﺗﻴﻨﺎ ﲞﱪ اﻟﻘﻮم ﺟﻌﻠﻪ اﷲ ﻣﻌﻲ ﻳﻮم‬
‫اﻟﻘﻴﺎﻣﺔ ﻓﺴﻜﺘﻨﺎ ﻓﻠﻢ ﳚﺒﻪ ﻣﻨﺎ أﺣﺪ ﻓﻘﺎل ﻗﻢ ﻳﺎ ﺣﺬﻳﻔﺔ ﻓﺄﺗﻨﺎ ﲞﱪ اﻟﻘﻮم ﻓﻠﻢ أﺟﺪ ﺑﺪا إذ‬
‫دﻋﺎﱐ ﺑﺎﲰﻲ أن أﻗﻮم ﻗﺎل اذﻫﺐ ﻓﺄﺗﲏ ﲞﱪ اﻟﻘﻮم وﻻ ﺗﺬﻋﺮﻫﻢ ﻋﻠﻲ ﻓﻠﻤﺎ وﻟﻴﺖ ﻣﻦ‬
‫ﻋﻨﺪﻩ ﺟﻌﻠﺖ ﻛﺄﳕﺎ أﻣﺸﻲ ﰲ ﲪﺎم ﺣﱴ أﺗﻴﺘﻬﻢ ﻓﺮأﻳﺖ أﺑﺎ ﺳﻔﻴﺎن ﻳﺼﻠﻲ ﻇﻬﺮﻩ ﺑﺎﻟﻨﺎر‬
‫ﻓﻮﺿﻌﺖ ﺳﻬﻤﺎ ﰲ ﻛﺒﺪ اﻟﻘﻮس ﻓﺄردت أن أرﻣﻴﻪ ﻓﺬﻛﺮت ﻗﻮل رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ‬
‫‪151‬‬
‫‪Sūrah An-Naml (27), āyāt 17-44.‬‬
‫‪152‬‬
‫‪Narrated by Aṭ-Ṭabarānī - Ṣaḥīḥ Muslim 1788.‬‬
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‫وﺳﻠﻢ وﻻ ﺗﺬﻋﺮﻫﻢ ﻋﻠﻲ وﻟﻮ رﻣﻴﺘﻪ ﻷﺻﺒﺘﻪ ﻓﺮﺟﻌﺖ وأﻧﺎ أﻣﺸﻲ ﰲ ﻣﺜﻞ اﳊﻤﺎم ﻓﻠﻤﺎ أﺗﻴﺘﻪ‬
‫ﻓﺄﺧﱪﺗﻪ ﲞﱪ اﻟﻘﻮم وﻓﺮﻏﺖ ﻗﺮرت ﻓﺄﻟﺒﺴﲏ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ﻓﻀﻞ‬
‫ﻋﺒﺎءة ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻳﺼﻠﻲ ﻓﻴﻬﺎ ﻓﻠﻢ أزل ﻧﺎﺋﻤﺎ ﺣﱴ أﺻﺒﺤﺖ ﻓﻠﻤﺎ أﺻﺒﺤﺖ ﻗﺎل ﻗﻢ ﻳﺎ‬
‫ ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﺑﺎﻗﻲ ﻣﺴﻨﺪ‬٤٧٤١ ‫ﻧﻮﻣﺎن )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﳉﻬﺎد و اﻟﺴﲑ‬
(٢٢٢٤٤ ‫اﻷﻧﺼﺎر‬
Narrated to us by Zuhair bin Ḥarb and Isḥaq bin Ibrāhīm who narrated
together from Jarīr who said Zuhair narrated to us from Jarīr from Al
Afimash from Ibrāhīm At-Taimī from his father who said: ‘We were with
Hudhaifah, , and a man said to him: ‘If I had met the Messenger of Allāh
 I would have fought alongside him and I would have striven my utmost.’
Hudhaifah said to him: ‘Would you really have done that I was present
with the Messenger of Allāh  during (the campaign) against the
Confederates on a very cold and windy night, and the Messenger of Allāh
 said: “Is there any man who will bring me news of the people He will be
with me on the Day of Resurrection”. (None of us answered him, and he
repeated it a second and a third time.) “Is there any man who will bring me
news of the people He will be with me on the Day of Resurrection”. “Is
there any man who will bring me news of the people He will be with me on
the Day of Resurrection”. Then he () said” “O Hudhaifah, get up and
bring us news of the people”. When he called me by name, I had no choice
but to get up. He said, “Bring us news of the people, but do not alarm
them”. So I went, walking as if I were walking among pigeons, until I came
to them. I saw Abū Sufyān warming his back by the fire, and I put an arrow
in my bow, wanting to shoot it at him, then I remembered what the
Messenger of Allāh  said, “Do not alarm them”. If I shot the arrow, I
would have hit him. So I came back, again walking as if I were walking
among pigeons, and I came to the Messenger of Allāh . After my
returning I began to feel very cold. I told the Messenger of Allāh  and he
gave me to wear a spare cloak of his which he used to pray in. I slept unt il
morning came, and when morning came, the Messenger of Allāh  said,
“Get up, O sleepy one!” 153 152F
153
Ṣaḥīḥ Muslim, Kitāb Al Jihād wa’l Siyar 4741 and Musnad Aḥmad, Kitāb Bāqī Musnad Al Anṣār 22244.
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III. ELEMENTS (COMPONENTS)
1. Network.
2. Personnel.
3. Logistics.
4. Regulations.
IV. FUNCTION
1. To maintain the security of the tanẓīm and its forces.

2. To further ensure the fulfillment of the jamāfiah’s program.
V. METHODS OF IMPLEMENTATION
1. Recruitment.
2. Development of the personnel’s skills.
3. Development of specialization.
4. Planning.
5. Implementation.
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TANSĪQ BAINAL JAMĀfiAH
(COORDINATION WITHIN THE JAMĀfiAH)
I. UNDERSTANDING
Understanding of Tansīq:
a. Linguistically:
Meaning: Compilation or arrangement.
‫ﻳﻘﺎل رأﻳﺖ ﻧﺴﻘﺎ ﻣﻦ اﻟﺮﺟﺎل و اﳌﺘﺎع أى ﺑﻌﻀﻬﺎ اﱃ ﺟﻨﺐ ﺑﻌﺾ‬

That is: partly side by side with others.
b. According to terminology that we demand:
Endeavor to mutually support side by side relationships with another
jamāfiah in order to achieve a purpose.
II. MASHRŪfiĪYAH
              -١
             
            
               
 
O you who believe! Violate not the sanctity of the symbols of Allāh, nor of
the sacred month, nor of the animals brought for sacrifice, nor the
garlanded people or animals, etc., nor the people coming to the Sacred
House (Makkah), seeking the bounty and good pleasure of their Lord. But
when you finish the Iḥrâā (of Ḥajj or fiUmrah), you may hunt, and let not
P a g e | 187
the hatred of some people in (once) stopping you from AlMasjidalḤarām

(at Makkah) lead you to transgression (and hostility on your part). Help
you one another in AlBirr and AtTaqwā (virtue, righteousness and piety);
but do not help one another in sin and transgression. And fear Allāh.
Verily, Allāh is severe in punishment. 154
         -٢
         
        
The believers, men and women, are Auliā√' (helpers, supporters, friends,
III. CRITERIA WITHIN THE JAMĀfiAH THAT WE NEED TO

COORDINATE
1. The jamāfiah has the same fiaqīdah, the same purpose and the same
connections.
2. The jamāfiah has the same fiaqīdah, the same purpose and different
connections but it is still validated by the teachings of Islām.
IV. FUNCTION
1. In order to realize tafāhum (mutual understanding), tafiāwun

(cooperation) and takāful (mutual responsibility) with peer Jamāfiah
Islāmīyah in order to shoulder and achieve shared goals, that is,
Daulah Islāmīyah and Khilāfah.
154
Sūrah Al Mā√idah (5), ayāh 2.
155
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2. In order to raise the quality of Ifidādul Quwwah (preparation/readying

of power/strength).
3. In order to realize the unity of power within the Islāmic community in
order to confront their enemies.
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AD-DAfiWAH AL INDHĀRĪYAH
(THE CALL OF ADMONITION/REMINDING)

I. INTRODUCTION
In relation to the Manhaj al Ḥarakī (methodology of the movement), the region

we will be working on as the forefront of jihad according to observations and
monitoring, there is still misunderstanding of the essence of Islām, and this matter is
because of the attitude (insolence) of the mustabdil 156 (replacement/substitute) rulers
who always stridently block every explanation that offers clarification of the essence
of the Deen of Islām according to what is willed by Allāh and His Messenger .
Conversely, the mustabdil rulers always endeavor aggressively to polarize the Deen
of Islām by means of the configuration of their politics. These efforts by the
mustabdil rulers are assisted by muballigh (conveyors of information), religious
teachers and global scholars, and as a result of this, the perception of the Islāmic
community towards the Deen of Islām is grossly deviated from its true essence.
Based on these factors, before jihad is waged by the jamāfiah, it is obligatory to
beforehand carry on with dafiwah and indhār that is resolute and clear.
II. TAfiRĪF
1. Linguistic understanding:
Dafiwah means: To call or summon.
Indhār means: To bestow a reminder.
2. Technical understanding:
To call to enemies before fighting them to accept Islām, or to surrender
in peace.
III. MASHRŪfiĪYAH
Al Indhār is legitimately viable based on the sunnah of the Prophet , such

as:
156
Translator: ‘A ruler who establishes an entire system of law without reference to the Sharīfiah and replaces
the Sharīfiah with it’.
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(‫ ﻣﺎﻗﺎﺗﻞ رﺳﻮل اﷲ ﻗﻮﻣﺎ إﻻ دﻋﺎﻫﻢ )رواﻩ أﲪﺪ و اﻟﻄﱪاﱐ و رﺟﺎﻟﻪ و ﺟﺎﻟﻪ اﻟﺼﺤﻴﺢ‬-١
“The Messenger of Allāh  never fought a group except that he made
dafiwah to them beforehand”. 157 156F
2. Look at the events after the Battle of Al Aḥzāb (‫اﻷﺣﺰاب‬ ‫ – ﻏﺰوﻩ‬Ghazwah

Al √Aḥzāb and also known as the Battle of the Trench [Ghazwah Al
Khandaq - ‫ ]ﻏﺰوﻩ اﳋﻨﺪق‬and before the command to take jizyah (tax on
free non-Muslims under Islāmic rule).
IV. FUNCTION
As a means of giving a last opportunity for the enemies of Islām to accept

Islām in its totality.
V. PURPOSE
To satisfy the obligation of indhār.
VI. TARGET
In order to know the attitude of the enemy after acceptance of indhār, so

that it is possible to underline clear, fixed attitudes.
VII. METHOD
a. Send a messenger.
b. By means of the mass media.
157
Narrated by Aḥmad and Aṭ-Ṭabarānī and the men held it to be ṣaḥīḥ.
P a g e | 191
c. Through the mediation of a third party.

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JIHĀD MUSALLAḤ
(ARMED JIHĀD)
I. UNDERSTANDING
Understanding of Jihād Musallaḥ:
1. What is meant by Jihād Musallaḥ is fighting.

2. Fighting is to wage war in the cause of Allāh in order to strive against the
enemies of Allāh and His Messenger  and encompasses amongst others
rulers who are kāfir (disbeliever), mushrik (polytheist), murtadd
(apostate), zindīq (atheist), mustabdil (substitute) and their helpers.
II. MASHRŪfiĪYAH
a. Allāh decrees:
              -١
             
  
Jihād (in Allāh’s Cause) is ordained for you (Muslims) though you dislike
it, and it may be that you dislike a thing which is good for you and that you
like a thing which is bad for you. Allāh knows but you do not know. 158 157F
          -٢
       
O you who believe! Fight those of the disbelievers who are close to you,
and let them find harshness in you, and know that Allāh is with those who
are the Al-Muttaqūn. 159 158F
158
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            -٣
     
And fight them until there is no more Fitnah and the Deen (worship) will
all be for Allāh alone. But if they cease (worshipping others besides Allāh),
then certainly, Allāh is All-Seer of what they do. 160 159F
            -٤
    
March forth, whether you are light (being healthy, young and wealthy) or
heavy (being ill, old and poor), strive hard with your wealth and your lives
in the Cause of Allāh. This is better for you, if you but knew. 161 160F
             -٥
          
     
Fight against those who believe not in Allāh, nor in the Last Day, nor
forbid that which has been forbidden by Allāh and His Messenger and
those who acknowledge not the Deen of Truth (i.e. Islām) among the
people of the Scripture (Jews and Christians), until they pay the Jizyah
with willing submission, and feel themselves subdued. 162 16F
159
160
161
162
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‫‪         ‬‬ ‫‪-٦‬‬
‫‪           ‬‬ ‫‪ ‬‬
‫‪ ‬‬
‫‪Fight against them so that Allāh will punish them by your hands and‬‬
‫‪disgrace them and give you victory over them and heal the breasts of a‬‬
‫‪believing people,‬‬
‫‪And remove the anger of their (believers’) hearts. Allāh accepts the‬‬
‫‪repentance of whom He wills. Allāh is All-Knowing, All-Wise. 163‬‬ ‫‪162F‬‬
‫ﺼْﻨـﻌ ِﺎﱐﱡ ﻋﻦ ﻣﻌﻤ ٍﺮ ﻋﻦ ﻋ ِ‬

‫ﺎﺻ ِﻢ ﺑْ ِﻦ أَِﰊ‬ ‫ٍ‬ ‫ِ‬
‫ا‪َ -‬ﺣ ﱠﺪﺛـَﻨَﺎ اﺑْ ُﻦ أَِﰊ ُﻋ َﻤَﺮ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠﻪ ﺑْ ُﻦ ُﻣ َﻌﺎذ اﻟ ﱠ َ َ ْ َ ْ َ َ ْ َ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ِﰲ‬ ‫ﱠﱯ َ‬‫ﺖ َﻣ َﻊ اﻟﻨِ ﱢ‬ ‫ﺎل ُﻛْﻨ ُ‬ ‫ﻮد َﻋ ْﻦ أَِﰊ َواﺋِ ٍﻞ َﻋ ْﻦ ُﻣ َﻌ ِﺎذ ﺑْ ِﻦ َﺟﺒَ ٍﻞ ﻗَ َ‬ ‫اﻟﻨﱠﺠ ِ‬
‫ُ‬
‫َﺧِ ْﱪِﱐ ﺑِ َﻌ َﻤ ٍﻞ ﻳُ ْﺪ ِﺧﻠُِﲏ‬ ‫ﺳ َﻔ ٍﺮ ﻓَﺄَﺻﺒﺤﺖ ﻳـﻮﻣﺎ ﻗَ ِﺮﻳﺒﺎ ِﻣْﻨﻪ وَْﳓﻦ ﻧَ ِﺴﲑ ﻓَـ ُﻘ ْﻠﺖ ﻳﺎ رﺳ َ ِ‬
‫ﻮل اﻟﻠﱠﻪ أ ْ‬ ‫َْ ْ ُ َْ ً ً ُ َ ُ ُ ُ َ َ ُ‬ ‫َ‬
‫ﺎل ﻟََﻘ ْﺪ ﺳﺄَﻟْﺘ ِﲏ ﻋﻦ ﻋ ِﻈﻴ ٍﻢ وإِﻧﱠﻪ ﻟَﻴ ِﺴﲑ ﻋﻠَﻰ ﻣﻦ ﻳ ﱠﺴﺮﻩ اﻟﻠﱠﻪ ﻋﻠَﻴﻪِ‬ ‫اﳉﻨﱠﺔَ وﻳـﺒ ِ‬
‫ﺎﻋ ُﺪِﱐ َﻋ ْﻦ اﻟﻨﱠﺎ ِر ﻗَ َ‬
‫َ َ َ ْ َ َ ُ َ ٌ َ َ ْ َ َُ ُ َ ْ‬ ‫َْ َ َُ‬
‫ِ‬ ‫ِ ِِ‬
‫ﺖ ﰒُﱠ‬ ‫ﻀﺎ َن َوَﲢُ ﱡﺞ اﻟْﺒَـْﻴ َ‬ ‫ﻮم َرَﻣ َ‬
‫ﺼُ‬ ‫ﺼ َﻼةَ َوﺗُـ ْﺆِﰐ اﻟﱠﺰَﻛﺎ َة َوﺗَ ُ‬
‫ﻴﻢ اﻟ ﱠ‬ ‫ﱠ‬
‫ﺗَـ ْﻌﺒُ ُﺪ اﻟﻠﻪَ َوَﻻ ﺗُ ْﺸﺮْك ﺑﻪ َﺷْﻴﺌًﺎ َوﺗُﻘ ُ‬
‫ِ‬ ‫ﺼ َﺪﻗَﺔُ ﺗُﻄْ ِﻔﺊ ْ ِ‬ ‫اﳋَِْﲑ اﻟ ﱠ‬ ‫ﻚ َﻋﻠَﻰ أَﺑْـﻮ ِ‬
‫اﳋَﻄﻴﺌَﺔَ َﻛ َﻤﺎ ﻳُﻄْﻔ ُﺊ اﻟْ َﻤﺎءُ‬ ‫ُ‬ ‫ﺼ ْﻮُم ُﺟﻨﱠﺔٌ َواﻟ ﱠ‬ ‫اب ْ‬ ‫َ‬ ‫ﺎل أََﻻ أ َُدﻟﱡ َ‬‫ﻗَ َ‬
‫ﺎﺟ ِﻊ َﺣ ﱠﱴ‬ ‫ﺎﰱ ﺟﻨﻮﺑـﻬﻢ ﻋﻦ اﻟْﻤﻀ ِ‬ ‫ف اﻟﻠﱠْﻴ ِﻞ ﻗَ َ‬ ‫اﻟﻨﱠﺎر وﺻ َﻼةُ اﻟﱠﺮﺟ ِﻞ ِﻣﻦ ﺟﻮ ِ‬
‫ﺎل ﰒُﱠ ﺗَ َﻼ } ﺗَـﺘَ َﺠ َ ُ ُ ُ ُ ْ َ ْ َ َ‬ ‫ُ ْ َْ‬ ‫َ ََ‬
‫ِِ ِ ِ ِ ِ‬ ‫ِ‬ ‫ُﺧِ ُﱪ َك ﺑَِﺮأ ِ‬
‫ﺖ ﺑـَﻠَﻰ ﻳَﺎ‬ ‫ْس ْاﻷ َْﻣ ِﺮ ُﻛﻠﱢﻪ َو َﻋ ُﻤﻮدﻩ َوذ ْرَوة َﺳﻨَﺎﻣﻪ ﻗُـ ْﻠ ُ‬ ‫ﺎل أََﻻ أ ْ‬ ‫ﺑـَﻠَ َﻎ ﻳـَ ْﻌ َﻤﻠُﻮ َن { ﰒُﱠ ﻗَ َ‬
‫ﺎل أََﻻ‬‫ﺎد ﰒُﱠ ﻗَ َ‬ ‫ﺼ َﻼةُ وِذروةُ ﺳﻨَ ِﺎﻣ ِﻪ ِْ‬ ‫ﺎل َرأْس ْاﻷ َْﻣ ِﺮ ِْ‬ ‫رﺳ َ ﱠ ِ‬
‫اﳉ َﻬ ُ‬ ‫ﻮدﻩُ اﻟ ﱠ َ ْ َ َ‬ ‫اﻹ ْﺳ َﻼ ُم َو َﻋ ُﻤ ُ‬ ‫ﻮل اﻟﻠﻪ ﻗَ َ ُ‬ ‫َُ‬
‫ﺖ‬‫ﻚ َﻫ َﺬا ﻓَـ ُﻘﻠْ ُ‬ ‫ﻒ َﻋﻠَْﻴ َ‬
‫ﺎل ُﻛ ﱠ‬ ‫َﺧ َﺬ ﺑِﻠِ َﺴﺎﻧِِﻪ ﻗَ َ‬ ‫ﻚ ُﻛﻠﱢ ِﻪ ﻗُـ ْﻠﺖ ﺑـﻠَﻰ ﻳﺎ ﻧَِ ِ‬
‫ﱯ اﻟﻠﱠﻪ ﻓَﺄ َ‬
‫ُ َ َ ﱠ‬
‫ِ‬
‫ُﺧِ ُﱪ َك ِﲟََﻼ ِك ذَﻟ َ‬
‫أْ‬
‫‪163‬‬
‫‪Sūrah At-Taubah (9), āyāt 14-15.‬‬
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‫ﱠﺎس ِﰲ‬
َ ‫ﺐ اﻟﻨ‬
‫ﻚ ﻳَﺎ ُﻣ َﻌﺎذُ َوَﻫ ْﻞ ﻳَ ُﻜ ﱡ‬ َ ‫ﺎل ﺛَﻜِﻠَْﺘ‬
َ ‫ﻚ أُﱡﻣ‬ َ ‫اﺧ ُﺬو َن ِﲟَﺎ ﻧـَﺘَ َﻜﻠﱠ ُﻢ ﺑِِﻪ ﻓَـ َﻘ‬ ِ َِ‫ﻳﺎ ﻧ‬
َ ‫ﱯ اﻟﻠﱠﻪ َوإِﻧﱠﺎ ﻟَ ُﻤ َﺆ‬
‫َ ﱠ‬
ٌ ‫ﻴﺴﻰ َﻫ َﺬا َﺣ ِﺪ‬
‫ﻳﺚ‬ ِ َ َ‫ﺼﺎﺋِ ُﺪ أَﻟْ ِﺴﻨَﺘِ ِﻬ ْﻢ ﻗ‬
َ ‫ﺎل أَﺑُﻮ ﻋ‬
ِ ِ ِ
َ ‫اﻟﻨﱠﺎ ِر َﻋﻠَﻰ ُو ُﺟﻮﻫ ِﻬ ْﻢ أ َْو َﻋﻠَﻰ َﻣﻨَﺎﺧ ِﺮﻫ ْﻢ إِﱠﻻ َﺣ‬
(٢٥٤١ ‫ﻴﺢ )ﺳﻨﻦ اﻟﱰﻣﺬي ﻛﺘﺎب اﻹﳝﺎن‬ ِ ‫ﺣﺴﻦ‬
ٌ ‫ﺻﺤ‬ َ ٌَ َ
Narrated to us by Ibn Abī fiUmar who narrated from fiAbdullāh bin
Mufiādh Aṣ-Ṣanfiānīy from Mafimar from fiĀṣim bin Abī An-Najūd from Abī
Wā√il from Mufiādh bin Jabal who said: I was with the Prophet  on a
journey. One day, I came very near him while we were travelling. I said,
“O Messenger, tell me of a deed which will enable me to enter Paradise
and get me away from Hell.” “You have asked me about a great thing, but
it is easy for those for whom Allāh makes it easy. Worship Allāh and do not
associate anything with Him and observeāṢalah and pay Zakāt and fast in
ḍāRamadan and make the pilgrimage to the House.” Then he said, “Shall I
not guide you to the gates of good: fasting is as shield and charity
obliterates sin as water extinguishes fire and a man’s Ṣalāh at midnight.”
:
Then he recited “Their sides forsake their beds as they call on their Lord
in fear and in hope, and they expend out of what We have provided them.
No soul knows what delight of the eyes is kept hidden for them, as a
recompense for what they used to do.” (Al-Quran 32:16-17) Then, he said,
“Shall I not inform you of the head and pillar of the issue and the apex of
its hump?” I said, ‘Certainly, O Messenger of Allāh .” He said, “Its head
is Islām, its pillar is Ṣalāh and the apex of its hump is jihād.” Then he said,
“Shall I not tell you about the root of that”? I said, “Certainly, O
Messenger of Allāh !” He held his tongue and said, “Keep it in check.” I
asked, “Shall we be taken to task for what we speak with it”? He said,
“May your mother weep at you, O Mufiādh! Will people be cast in hell on
their faces or on their nostrils except as the consequence of their tongues
?” 164
163F
ِ ‫ﻴﺪ ﺑﻦ ُﺷﺠ ٍﺎع وﻫﺎرو ُن ﺑﻦ ﻋﺒ ِﺪ اﻟﻠﱠ ِﻪ وﺣ ﱠﺠﺎج ﺑﻦ اﻟﺸ‬

‫ﱠﺎﻋ ِﺮ ﻗَﺎﻟُﻮا َﺣ ﱠﺪﺛـَﻨَﺎ‬ ِ
ُْ ُ َ َ َْ ُ ْ ُ َ َ َ ُ ْ ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ اﻟْ َﻮﻟ‬-٢
ِ‫ﺎل أَﺧﺒـﺮِﱐ أَﺑﻮ اﻟﱡﺰﺑـ ِﲑ أَﻧﱠﻪ َِﲰﻊ ﺟﺎﺑِﺮ ﺑﻦ ﻋﺒ ِﺪ اﻟﻠﱠﻪ‬ ٍ
َْ َ ْ َ َ َ ُ ْ َ ُ َ َ ْ َ َ‫ﺎج َوُﻫ َﻮ اﺑْ ُﻦ ُﳏَ ﱠﻤﺪ َﻋ ْﻦ اﺑْ ِﻦ ُﺟَﺮﻳْ ٍﺞ ﻗ‬ ٌ ‫َﺣ ﱠﺠ‬
‫ﻮل َﻻ ﺗَـَﺰ ُال ﻃَﺎﺋَِﻔﺔٌ ِﻣ ْﻦ أُﱠﻣ ِﱵ ﻳـُ َﻘﺎﺗِﻠُﻮ َن َﻋﻠَﻰ‬
ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ‫ﺖ اﻟﻨِ ﱠ‬
َ ‫ﱠﱯ‬
ِ
ُ ‫ﻳـَ ُﻘ ُﻮﻻ َﲰ ْﻌ‬
164
Sunan At-Tirmidhī, Kitāb Al Īmān 2541. Abū fiĪsā said this ḥadīth was ḥasan ṣaḥīḥ.
P a g e | 196
ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻓَـﻴَـ ُﻘ‬

‫ﻮل‬ ِ ِ َ َ‫ﺎﻫ ِﺮﻳﻦ إِ َﱃ ﻳـﻮِم اﻟْ ِﻘﻴﺎﻣ ِﺔ ﻗ‬ ِ
َ َ‫ﻴﺴﻰ اﺑْ ُﻦ َﻣ ْﺮَﱘ‬
َ ‫ﺎل ﻓَـﻴَـْﻨﺰُل ﻋ‬ َ َ ْ َ َ َ‫اﳊَ ﱢﻖ ﻇ‬ ْ
َ‫ﺾ أ َُﻣَﺮاءُ ﺗَ ْﻜ ِﺮَﻣﺔَ اﻟﻠﱠ ِﻪ َﻫ ِﺬﻩِ ْاﻷُﱠﻣﺔ‬ َ ‫ﻮل َﻻ إِ ﱠن ﺑـَ ْﻌ‬

ٍ ‫ﻀ ُﻜ ْﻢ َﻋﻠَﻰ ﺑـَ ْﻌ‬ ُ ‫ﺻ ﱢﻞ ﻟَﻨَﺎ ﻓَـﻴَـ ُﻘ‬ َ ‫أ َِﻣ ُﲑُﻫ ْﻢ ﺗَـ َﻌ‬
َ ‫ﺎل‬
(٢٢٥ ‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﳝﺎن‬
Narrated to us from Al Walīd bin Shukhāfi and Hārūn bin fiAbdullāh and
Ḥajāj bin Ash-Shāfiir who said it was narrated from Ḥajāj and he was Ibn
Muḥammad from Abn Juraij who said he was informed by Abū Az-Zubair
who heard Jābir bin fiAbdullāh who said he heard the Prophet  say: “A
section of my people will not cease fighting for the truth and will prevail
till the Day of Resurrection”. He said: “fiĪsā son of Maryam  would then
descend and their (Muslims’) commander would invite him to come and
lead them in prayer, but he would say: ‘No, some amongst you are
commanders over some (amongst you)’. This is the honour from Allāh for
this Ummah”. 165 164F
‫ﺎل‬َ َ‫ﺎج ﺑْ ُﻦ ُﳏَ ﱠﻤ ٍﺪ ﻗ‬ ِ

ُ ‫ﺎج ﺑْ ُﻦ اﻟﺸﱠﺎﻋ ِﺮ ﻗَ َﺎﻻ َﺣ ﱠﺪﺛـَﻨَﺎ َﺣ ﱠﺠ‬
ِ ِ
ُ ‫ َﺣ ﱠﺪﺛَِﲏ َﻫ ُﺎرو ُن ﺑْ ُﻦ َﻋْﺒﺪ اﻟﻠﱠﻪ َو َﺣ ﱠﺠ‬-٣
‫ﻮل اﻟﻠﱠ ِﻪ‬ ِ ِ ِ ِ
َ ‫ﺖ َر ُﺳ‬ ُ ‫َﺧﺒَـَﺮِﱐ أَﺑُﻮ اﻟﱡﺰﺑـَ ِْﲑ أَﻧﱠﻪُ َﲰ َﻊ َﺟﺎﺑَِﺮ ﺑْ َﻦ َﻋْﺒﺪ اﻟﻠﱠﻪ ﻳـَ ُﻘ ُﻮﻻ َﲰ ْﻌ‬ ْ ‫ﺎل اﺑْ ُﻦ ُﺟَﺮﻳْ ٍﺞ أ‬ َ َ‫ﻗ‬
‫ﻳﻦ إِ َﱃ ﻳـَ ْﻮِم‬ ِ ِ ِ ِ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬
َ ‫ﻮل َﻻ ﺗَـَﺰ ُال ﻃَﺎﺋ َﻔﺔٌ ﻣ ْﻦ أُﱠﻣ ِﱵ ﻳـُ َﻘﺎﺗﻠُﻮ َن َﻋﻠَﻰ ا ْﳊَ ﱢﻖ ﻇَﺎﻫ ِﺮ‬ َ
(٣٥٤٧ ‫اﻟْ ِﻘﻴَ َﺎﻣ ِﺔ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﻣﺎرة‬
Hārūn bin fiAbdullāh and Ḥajāj bin Ash-Shāfiir told me that it was
narrated from Ḥajāj bin Muḥammad who said, Ibn Juraij said he was
informed by Abū Az-Zubair that he heard Jābir bin fiAbdullāh say he heard
the Messenger of Allāh  say: “A group of people from my Ummah will
continue to fight in defence of truth and remain triumphant until the Day of
Judgment”. 166 165F
‫َﺧﺒَـَﺮﻧَﺎ َﻛﺜِﲑُ ﺑْ ُﻦ ِﻫ َﺸ ٍﺎم َﺣ ﱠﺪﺛـَﻨَﺎ َﺟ ْﻌ َﻔٌﺮ َوُﻫ َﻮ اﺑْ ُﻦ ﺑـُْﺮﻗَﺎ َن‬

ْ ‫ﺼﻮٍر أ‬ُ ‫ و َﺣ ﱠﺪﺛَِﲏ إِ ْﺳ َﺤ ُﻖ ﺑْ ُﻦ َﻣْﻨ‬-٤
ِ ِ َ َ‫ﻳﺪ ﺑﻦ ْاﻷَﺻ ﱢﻢ ﻗ‬
‫ﺖ ُﻣ َﻌﺎ ِوﻳَﺔَ ﺑْ َﻦ أَِﰊ ُﺳ ْﻔﻴَﺎ َن ذَ َﻛَﺮ َﺣﺪﻳﺜًﺎ َرَواﻩُ َﻋ ْﻦ اﻟﻨِ ﱢ‬
‫ﱠﱯ‬ ُ ‫ﺎل َﲰ ْﻌ‬ َ ُ ْ ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻳَِﺰ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َﻋﻠَﻰ ِﻣﻨْ َِﱪﻩِ َﺣ ِﺪﻳﺜًﺎ‬ ْ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َﱂْ أ‬
‫َﲰَ ْﻌﻪُ َرَوى َﻋ ْﻦ اﻟﻨِ ﱢ‬
َ ‫ﱠﱯ‬ َ
165
Ṣaḥīḥ Muslim, Kitāb Al √Īmān 225.
166
Ṣaḥīḥ Muslim, Kitāb Al Imārat 3547.
‫‪P a g e | 197‬‬
‫ِ‬ ‫ِ‬ ‫ﺎل رﺳ ُ ِ‬

‫ﱢﻬﻪُ ِﰲ اﻟ ﱢﺪﻳ ِﻦ َوَﻻ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َﻣ ْﻦ ﻳُِﺮْد اﻟﻠﱠﻪُ ﺑِﻪ َﺧْﻴـًﺮا ﻳـُ َﻔﻘ ْ‬‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ﺎل ﻗَ َ َ ُ‬ ‫َﻏْﻴـَﺮﻩُ ﻗَ َ‬
‫ﻳﻦ َﻋﻠَﻰ َﻣ ْﻦ ﻧَ َﺎوأ َُﻫ ْﻢ إِ َﱃ ﻳـَ ْﻮِم اﻟْ ِﻘﻴَ َﺎﻣ ِﺔ‬ ‫ِ‬
‫اﳊَ ﱢﻖ ﻇَﺎﻫ ِﺮ َ‬ ‫ﲔ ﻳـُ َﻘﺎﺗِﻠُﻮ َن َﻋﻠَﻰ ْ‬ ‫ِِ‬ ‫ِ‬
‫ﺼﺎﺑَﺔٌ ﻣ ْﻦ اﻟْ ُﻤ ْﺴﻠﻤ َ‬
‫ِ‬
‫ﺗَـَﺰ ُال ﻋ َ‬
‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻹﻣﺎرة ‪(٣٥٤٩‬‬
‫‪And it was narrated to us from Isḥaq bin Manṣūr who related from Kathīr‬‬
‫‪bin Hishām who narrated from Jafifar and he is Ibn Burqān who narrated‬‬
‫‪from Yazīd bin Al Aṣamm who said that he heard Mufiāwiyah bin Abī‬‬
‫‪Sufyān quote a ḥadīth narrated by the Prophet  which he related from the‬‬
‫‪Prophet  - and he did not hear him quote from the Prophet  any‬‬
‫‪tradition other than this in the course of his sermon from the minbart - that‬‬
‫‪whom Allāh wants to do a favour, He grants him an understanding of the‬‬
‫‪Deen. A group of people from the Muslims will remain on the Right Path‬‬
‫‪and continue until the Day of Judgment to triumph over those who oppose‬‬
‫‪them”. 167‬‬ ‫‪16F‬‬
‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ َﺧﺎﻟِ ُﺪ ﺑْ ُﻦ‬‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ َﻣ ْﺮَوا ُن َوُﻫ َﻮ اﺑْ ُﻦ ُﳏَ ﱠﻤ ٍﺪ ﻗَ َ‬

‫اﺣ ِﺪ ﻗَ َ‬ ‫َﲪ ُﺪ ﺑﻦ ﻋﺒ ِﺪ اﻟْﻮ ِ‬
‫َﺧﺒَـَﺮﻧَﺎ أ ْ َ ْ ُ َْ َ‬ ‫‪ -٥‬أ ْ‬
‫ﻴﺪ ﺑْ ِﻦ َﻋْﺒ ِﺪ‬‫ﺎل ﺣ ﱠﺪﺛـَﻨﺎ إِﺑـﺮ ِاﻫﻴﻢ ﺑﻦ أَِﰊ ﻋﺒـﻠَﺔَ ﻋﻦ اﻟْﻮﻟِ ِ‬ ‫ﺻﺒِ ٍ‬ ‫ﻳ ِﺰﻳﺪ ﺑ ِﻦ ِ‬
‫َْ َ ْ َ‬ ‫ي ﻗَ َ َ َ ْ َ ُ ْ ُ‬ ‫ﻴﺢ اﻟْ ُﻤﱢﺮ ﱡ‬ ‫ﺻﺎﻟ ِﺢ ﺑْ ِﻦ َ‬ ‫َ َ ْ َ‬
‫ﺖ َﺟﺎﻟِ ًﺴﺎ ﻋِْﻨ َﺪ‬ ‫ﺎل ُﻛْﻨ ُ‬
‫ي ﻗَ َ‬ ‫اﳉَُﺮِﺷ ﱢﻲ َﻋ ْﻦ ُﺟﺒَـ ِْﲑ ﺑْ ِﻦ ﻧـُ َﻔ ٍْﲑ َﻋ ْﻦ َﺳﻠَ َﻤﺔَ ﺑْ ِﻦ ﻧـُ َﻔْﻴ ٍﻞ اﻟْﻜِْﻨ ِﺪ ﱢ‬‫اﻟﱠﺮ ْﲪَ ِﻦ ْ‬
‫ﺎل رﺟﻞ ﻳﺎ رﺳ َ ﱠ ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ﺿﻌُﻮا‬ ‫اﳋَْﻴ َﻞ َوَو َ‬
‫ﱠﺎس ْ‬ ‫ﻮل اﻟﻠﻪ أَذَ َال اﻟﻨ ُ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻓَـ َﻘ َ َ ُ ٌ َ َ ُ‬ ‫َر ُﺳﻮل اﻟﻠﱠﻪ َ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ‬ ‫اﳊﺮب أَوزارﻫﺎ ﻓَﺄَﻗْـﺒﻞ رﺳ ُ ِ‬ ‫ِ‬
‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ﺖ َْْ ُ ْ َ َ َ َ َ َ ُ‬ ‫ﺿ َﻌ ْ‬
‫اﻟ ﱢﺴ َﻼ َح َوﻗَﺎﻟُﻮا َﻻ ﺟ َﻬ َﺎد ﻗَ ْﺪ َو َ‬
‫ﺎل َوَﻻ ﻳـََﺰ ُال ِﻣ ْﻦ أُﱠﻣ ِﱵ أُﱠﻣﺔٌ ﻳـُ َﻘﺎﺗِﻠُﻮ َن َﻋﻠَﻰ‬ ‫ﺎل َﻛ َﺬﺑُﻮا ْاﻵ َن ْاﻵ َن َﺟﺎءَ اﻟْ ِﻘﺘَ ُ‬ ‫َو َﺳﻠﱠ َﻢ ﺑَِﻮ ْﺟ ِﻬ ِﻪ َوﻗَ َ‬
‫ﻳﻎ اﻟﻠﱠﻪ َﳍﻢ ﻗُـﻠُﻮب أَﻗْـﻮ ٍام وﻳـﺮزﻗُـﻬﻢ ِﻣْﻨـﻬﻢ ﺣ ﱠﱴ ﺗَـ ُﻘﻮم اﻟ ﱠﺴﺎﻋﺔُ وﺣ ﱠﱴ ﻳﺄِْﰐ وﻋ ُﺪ اﻟﻠﱠﻪِ‬
‫َ َ ََ َ َ َْ‬ ‫اﳊَ ﱢﻖ َوﻳُِﺰ ُ ُ ُ ْ َ َ َ َْ ُ ُ ْ ُ ْ َ‬ ‫ْ‬
‫ﱄ أَ ﱢﱐ ﻣ ْﻘﺒﻮض َﻏﻴـﺮ ﻣﻠَﺒﱠ ٍ‬‫اﳋَْﻴـﺮ إِ َﱃ ﻳـﻮِم اﻟْ ِﻘﻴﺎﻣ ِﺔ وُﻫﻮ ﻳ ِ‬ ‫ِ‬
‫ﺚ‬ ‫ﻮﺣﻰ إ َﱠ َ ُ ٌ ْ َ ُ‬ ‫ﻮد ِﰲ ﻧـَ َﻮاﺻ َﻴﻬﺎ ْ ُ َ ْ َ َ َ َ ُ َ‬ ‫اﳋَْﻴ ُﻞ َﻣ ْﻌ ُﻘ ٌ‬
‫َو ْ‬
‫ِِ‬ ‫َوأَﻧْـﺘُ ْﻢ ﺗَـﺘﱠﺒِﻌُ ِﻮﱐ أَﻓْـﻨَ ًﺎدا ﻳَ ْ‬
‫ﱠﺎم )ﺳﻨﻦ‬ ‫ﺾ َوﻋُ ْﻘُﺮ َدا ِر اﻟْ ُﻤ ْﺆﻣﻨ َ‬
‫ﲔ اﻟﺸ ُ‬ ‫ﻀ ُﻜ ْﻢ ِرﻗَ َ‬
‫ﺎب ﺑـَ ْﻌ ٍ‬ ‫ﻀ ِﺮ ُ‬
‫ب ﺑـَ ْﻌ ُ‬
‫اﻟﻨﺴﺎﺋﻲ ﻛﺘﺎب اﳋﻴﻞ ‪(٣٥٠٥‬‬
‫‪167‬‬
‫‪Ṣaḥīḥ Muslim, Kitāb Al Imārat 3549.‬‬
P a g e | 198
It was related to us by Aḥmad bin fiAbdul-Wāḥid who said it was narrated

from Marwān and he is Ibn Muḥammad who said it was narrated from
Khālid bin Yazīd bin Ṣāliḥ bin Ṣabīḥ Al Murraīy who said it was narrated
from Ibrāhīm bin Abī fiAblah from Al Walīd bin fiAbdur-Raḥmān Al
Jurashīy from Jubair bin Nufair from Salamah bin Nufail Al Kandīy who
said I was sitting with the Messenger of Allāh  when a man said, ‘O
Messenger of Allāh . The people have lost interest in horses and put
down their weapons, and they say there is no jihad, and that war has
ended’. The Messenger of Allāh  turned to face him and said: “They are
lying, now the fighting is to come. There will always be a group among mu
ummah who will fight for the truth, for whom Allāh will cause some people
to deviate, and grant them provision from them, until the Hour begins and
until the promise of Allāh comes. Goodness is tied to the forelocks of
horses until the Day of Resurrection. It has been revealed to me that I am
going to die and will not stay long, and you will follow me group after
group, striking one another’s necks. And the place of safety for the
believers is Ash-Shām”. 168 167F
ٍ ‫ي ﻋﻦ أَِﰊ اﻟْﻌ َﻼ ِء ﺑ ِﻦ اﻟ ﱢﺸ ﱢﺨ ِﲑ ﻋﻦ ﻣﻄَﱢﺮ‬ ِ ِ

‫ﺎل ِﱄ‬
َ َ‫ﺎل ﻗ‬
َ َ‫ف ﻗ‬ ُ َْ ْ َ ْ َ ‫َﺧﺒَـَﺮﻧَﺎ ا ْﳉَُﺮﻳْ ِﺮ ﱡ‬ ُ ‫ َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﲰَﺎﻋ‬-٦
ْ ‫ﻴﻞ أ‬
‫ﻚ اﻟﻠﱠﻪُ َﻋﱠﺰ َو َﺟ ﱠﻞ ﺑِِﻪ ﺑـَ ْﻌ َﺪ اﻟْﻴَـ ْﻮِم ْاﻋﻠَ ْﻢ أَ ﱠن َﺧْﻴـَﺮ‬ ِ ِ ‫ﺎﳊ ِﺪ‬
َ ‫ﻳﺚ اﻟْﻴَـ ْﻮَم ﻟﻴَـْﻨـ َﻔ َﻌ‬ َْ ‫ﻚ ﺑ‬
ِ َ ُ‫ِﻋﻤﺮا ُن إِ ﱢﱐ َﻷُﺣ ﱢﺪﺛ‬
َ َْ
ِْ ‫ﺎدو َن َو ْاﻋﻠَ ْﻢ أَﻧﱠﻪُ ﻟَ ْﻦ ﺗَـَﺰ َال ﻃَﺎﺋَِﻔﺔٌ ِﻣ ْﻦ أ َْﻫ ِﻞ‬
‫اﻹ ْﺳ َﻼِم‬ ُ ‫اﳊَ ﱠﻤ‬ ْ ‫ﺎﱃ ﻳـَ ْﻮَم اﻟْ ِﻘﻴَ َﺎﻣ ِﺔ‬
َ ‫ِﻋﺒَ ِﺎد اﻟﻠﱠ ِﻪ ﺗَـﺒَ َﺎرَك َوﺗَـ َﻌ‬
‫ﻮل اﻟﻠﱠ ِﻪ‬ َ ‫ﻳﻦ َﻋﻠَﻰ َﻣ ْﻦ ﻧَ َﺎوأ َُﻫ ْﻢ َﺣ ﱠﱴ ﻳـُ َﻘﺎﺗِﻠُﻮا اﻟ ﱠﺪ ﱠﺟ‬ ِ ْ ‫ﻳـُ َﻘﺎﺗِﻠُﻮ َن َﻋﻠَﻰ‬
َ ‫ﺎل َو ْاﻋﻠَ ْﻢ أَ ﱠن َر ُﺳ‬ َ ‫اﳊَ ﱢﻖ ﻇَﺎﻫ ِﺮ‬
ِ ِ
َ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗَ ْﺪ أ َْﻋ َﻤَﺮ ِﻣ ْﻦ أ َْﻫﻠ ِﻪ ِﰲ اﻟْ َﻌ ْﺸ ِﺮ ﻓَـﻠَ ْﻢ ﺗَـْﻨ ِﺰْل آﻳَﺔٌ ﺗَـْﻨ َﺴ ُﺦ َذﻟ‬
ُ‫ﻚ َوَﱂْ ﻳـَْﻨﻪَ َﻋْﻨﻪ‬ َ
‫ﻀﻰ ﻟَِﻮ ْﺟ ِﻬ ِﻪ ْارﺗَﺄَى ُﻛ ﱡﻞ ْاﻣ ِﺮ ٍئ ﺑـَ ْﻌ َﺪ َﻣﺎ َﺷﺎءَ اﻟﻠﱠﻪُ أَ ْن‬ ِ
َ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َﺣ ﱠﱴ َﻣ‬
ِ ُ ‫رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ
(١٩٠٤٩ ‫ﻳـَْﺮﺗَﺌِ َﻲ )ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ ﺑﺼﺮﻳﲔ‬
It has been narrated to us from Ismāfiīl who related to us from Al Jurair
from Abī Al fiAlā√i bin Ash-Shakhkhaīr from Muṭarraf who said, fiImrān
said to me, ‘Indeed I will relate to you one ḥadīth today, in order that
Allāh  bestows benefits upon you in the days to come, and remember that
the best of the servants of Allāh, blessed and exalted be He, on the Day of
Resurrection will the community of Muḥammad, and remember that there
168
Sunan An-Nasā√ī, Kitāb Al Khail 3505.
‫‪P a g e | 199‬‬
‫‪will always be a group of Muslims who will always fight to uphold the‬‬
‫‪truth and always be triumphant over their enemies until they succeed in‬‬
‫‪killing the Dajjāl. And know that the Messenger of Allāh  made some‬‬
‫‪members of his family perform fiUmrah within the last ten (days of Dhu’l-‬‬
‫‪ḥijjah) and there is no verse was revealed to abrogate that, and he did not‬‬
‫‪refrain from doing it till he died’. 169‬‬ ‫‪168F‬‬
‫ﻆ ِﻻﺑْ ِﻦ‬ ‫‪َ -٧‬ﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ﺑَ ْﻜ ِﺮ ﺑْ ُﻦ أَِﰊ َﺷْﻴﺒَﺔَ َو َﻋﻠِ ﱡﻲ ﺑْ ُﻦ ُﺣ ْﺠ ٍﺮ ﻛِ َﻼ ُﳘَﺎ َﻋ ْﻦ اﺑْ ِﻦ ُﻋﻠَﻴﱠﺔَ َواﻟﻠﱠ ْﻔ ُ‬
‫ي‬‫ﻮب ﻋَ ْﻦ ُﲪَْﻴ ِﺪ ﺑْ ِﻦ ِﻫ َﻼ ٍل َﻋ ْﻦ أَِﰊ ﻗَـﺘَ َﺎدةَ اﻟْ َﻌ َﺪ ِو ﱢ‬
‫ﻴﻢ ﻋَ ْﻦ أَﻳﱡ َ‬
‫ِ ِ‬ ‫ِ ِ‬ ‫ٍ‬
‫ُﺣ ْﺠﺮ َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﲰَﻌ ُ‬
‫ﻴﻞ ﺑْ ُﻦ إﺑْـَﺮاﻫ َ‬
‫ﺲ ﻟَﻪُ ِﻫ ﱢﺠ َﲑى إِﱠﻻ ﻳَﺎ‬ ‫ِ ِ‬
‫ﻳﺢ ﲪََْﺮاءُ ﺑﺎﻟْ ُﻜﻮﻓَﺔ ﻓَ َﺠﺎءَ َر ُﺟ ٌﻞ ﻟَْﻴ َ‬ ‫ﺖ ِر ٌ‬ ‫ﺎﺟ ْ‬
‫ﺎل َﻫ َ‬‫َﻋ ْﻦ ﻳُ َﺴ ِْﲑ ﺑْ ِﻦ َﺟﺎﺑِ ٍﺮ ﻗَ َ‬
‫ﺎل ﻓَـ َﻘ َﻌ َﺪ َوَﻛﺎ َن ُﻣﺘﱠﻜِﺌًﺎ ﻓَـ َﻘ َ‬ ‫ٍ‬ ‫ِ‬
‫ﻮم‬
‫ﺎﻋﺔَ َﻻ ﺗَـ ُﻘ ُ‬ ‫ﺎل إِ ﱠن اﻟ ﱠﺴ َ‬ ‫ﺎﻋﺔُ ﻗَ َ‬
‫ت اﻟ ﱠﺴ َ‬‫َﻋْﺒ َﺪ اﻟﻠﱠﻪ ﺑْ َﻦ َﻣ ْﺴ ُﻌﻮد َﺟﺎءَ ْ‬
‫َﱠﺎﻫﺎ َْﳓ َﻮ اﻟ ﱠﺸﺄِْم ﻓَـ َﻘ َ‬ ‫اث وَﻻ ﻳـ ْﻔﺮح ﺑِﻐَﻨِﻴﻤ ٍﺔ ﰒُﱠ ﻗَ َ ِ ِ‬ ‫ِ‬
‫ﺎل َﻋ ُﺪ ﱞو‬ ‫ﺎل ﺑِﻴَﺪﻩ َﻫ َﻜ َﺬا َوﳓ َ‬ ‫َﺣ ﱠﱴ َﻻ ﻳـُ ْﻘ َﺴ َﻢ ﻣ َﲑ ٌ َ ُ َ َ َ‬
‫ﺎل ﻧـَ َﻌ ْﻢ َوﺗَ ُﻜﻮ ُن ِﻋْﻨ َﺪ‬ ‫وم ﺗَـ ْﻌ ِﲏ ﻗَ َ‬
‫ﺖ اﻟﱡﺮ َ‬ ‫اﻹ ْﺳ َﻼِم ﻗُـ ْﻠ ُ‬‫اﻹ ْﺳ َﻼِم َوَْﳚ َﻤ ُﻊ َﳍُ ْﻢ أ َْﻫﻞ ِْ‬
‫ُ‬
‫َْﳚ َﻤ ُﻌﻮ َن ِﻷ َْﻫ ِﻞ ِْ‬
‫ت َﻻ ﺗـَ ْﺮِﺟ ُﻊ إِﱠﻻ َﻏﺎﻟِﺒَﺔً ﻓَـﻴَـ ْﻘﺘَﺘِﻠُﻮ َن‬ ‫ﻳﺪةٌ ﻓَـﻴ ْﺸ ِﱰ ُط اﻟْﻤﺴﻠِﻤﻮ َن ُﺷﺮﻃَﺔً ﻟِْﻠﻤﻮ ِ‬
‫ْ َْ‬
‫ِ‬
‫ذَا ُﻛ ْﻢ اﻟْﻘﺘَﺎل َرﱠدةٌ َﺷﺪ َ َ َ ُ ْ ُ‬
‫ِ ِ‬
‫ط‬‫ﺐ َوﺗَـ ْﻔ َﲎ اﻟﺸ ْﱡﺮﻃَﺔُ ﰒُﱠ ﻳَ ْﺸ َِﱰ ُ‬ ‫َﺣ ﱠﱴ َْﳛ ُﺠَﺰ ﺑـَْﻴـﻨَـ ُﻬﻢ اﻟﻠﱠْﻴﻞ ﻓَـﻴَ ِﻔﻲء َﻫ ُﺆَﻻ ِء وَﻫ ُﺆَﻻ ِء ُﻛﻞﱞ َﻏْﻴـﺮ َﻏﺎﻟِ ٍ‬
‫ُ‬ ‫َ‬ ‫ُ‬ ‫ْ ُ‬
‫ﱠ ِ‬ ‫ِ‬ ‫ِ ِﱠ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫اﻟْ ُﻤ ْﺴﻠ ُﻤﻮ َن ُﺷ ْﺮﻃَﺔً ﻟ ْﻠ َﻤ ْﻮت َﻻ ﺗَـ ْﺮﺟ ُﻊ إﻻ َﻏﺎﻟﺒَﺔً ﻓَـﻴَـ ْﻘﺘَﺘﻠُﻮ َن َﺣ ﱠﱴ َْﳛ ُﺠَﺰ ﺑـَْﻴـﻨَـ ُﻬ ْﻢ اﻟﻠْﻴ ُﻞ ﻓَـﻴَﻔﻲءُ‬
‫ت َﻻ‬ ‫ﺐ وﺗَـ ْﻔﲎ اﻟﺸﱡﺮﻃَﺔُ ﰒُﱠ ﻳ ْﺸ ِﱰ ُط اﻟْﻤﺴﻠِﻤﻮ َن ُﺷﺮﻃَﺔً ﻟِْﻠﻤﻮ ِ‬ ‫ٍِ‬ ‫ِ‬ ‫ِ‬
‫َْ‬ ‫ْ‬ ‫َ َ ُْ ُ‬ ‫َﻫ ُﺆَﻻء َوَﻫ ُﺆَﻻء ُﻛﻞﱞ ﻏَْﻴـُﺮ َﻏﺎﻟ َ َ ْ‬
‫ﺐ َوﺗَـ ْﻔ َﲎ اﻟﺸ ْﱡﺮﻃَﺔُ‬ ‫ﺗَـﺮِﺟ ُﻊ إِﱠﻻ َﻏﺎﻟِﺒَﺔً ﻓَـﻴَـ ْﻘﺘَﺘِﻠُﻮ َن َﺣ ﱠﱴ ﳝُْﺴﻮا ﻓَـﻴَ ِﻔﻲء َﻫ ُﺆَﻻ ِء وَﻫ ُﺆَﻻ ِء ُﻛﻞﱞ ﻏَْﻴـﺮ َﻏﺎﻟِ ٍ‬
‫ُ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬
‫ﻓَِﺈذَا َﻛﺎ َن ﻳـَ ْﻮُم اﻟﱠﺮاﺑِ ِﻊ ﻧـَ َﻬ َﺪ إِﻟَْﻴ ِﻬ ْﻢ ﺑَِﻘﻴﱠﺔُ أ َْﻫ ِﻞ ِْ‬
‫اﻹ ْﺳ َﻼِم ﻓَـﻴَ ْﺠ َﻌ ُﻞ اﻟﻠﱠﻪُ اﻟ ﱠﺪﺑْـَﺮةَ َﻋﻠَْﻴ ِﻬ ْﻢ ﻓَـﻴَـ ْﻘﺘُـﻠُﻮ َن‬
‫ﺎل َﻻ ﻳـَُﺮى ِﺜـْﻠُﻬَﺎ وَإِﻣﱠﺎ ﻗَﺎلَ ﱂَْ ﻳـُﺮَ ﻣِﺜـْﻠُﻬَﺎ ﺣَﱴﱠ إِنﱠ اﻟﻄﱠﺎﺋِﺮَ ﻟَﻴَﻤُﺮﱡ ﲜَِﻨَﺒَﺎﻬﺗِِ ْﻢ ﻓَ َﻤﺎ‬ ‫َﻣ ْﻘﺘَـﻠَﺔً إِ ﱠﻣﺎ ﻗَ َ‬
‫َب َﻛﺎﻧُﻮا ِﻣﺎﺋَﺔً ﻓَ َﻼ َِﳚ ُﺪوﻧَﻪُ ﺑَِﻘ َﻲ ِﻣْﻨـ ُﻬ ْﻢ إِﱠﻻ اﻟﱠﺮ ُﺟ ُﻞ‬ ‫ُﳜَﻠﱢ ُﻔﻬﻢ ﺣ ﱠﱴ َِﳜﱠﺮ ﻣْﻴﺘًﺎ ﻓَـﻴﺘَـﻌﺎ ﱡد ﺑـﻨُﻮ ْاﻷ ِ‬
‫َ ََ َ‬ ‫ُْ َ‬
‫ﻚ إِ ْذ َِﲰ ُﻌﻮا ﺑِﺒَﺄْ ٍس ُﻫ َﻮ‬ ‫ِ‬ ‫ي َﻏﻨِﻴﻤ ٍﺔ ﻳـ ْﻔﺮح أَو أَ ﱡ ِ ٍ‬ ‫ِ ِ‬
‫ﺎﺳ ُﻢ ﻓَـﺒَـْﻴـﻨَ َﻤﺎ ُﻫ ْﻢ َﻛ َﺬﻟ َ‬
‫ي ﻣ َﲑاث ﻳـُ َﻘ َ‬ ‫اﻟْ َﻮاﺣ ُﺪ ﻓَﺒﺄَ ﱢ َ ُ َ ُ ْ‬
‫ِ‬
‫ﻀﻮ َن َﻣﺎ ِﰲ‬ ‫ﻳﺦ إِ ﱠن اﻟ ﱠﺪ ﱠﺟ َ‬
‫ﺎل ﻗَ ْﺪ َﺧﻠَ َﻔ ُﻬ ْﻢ ِﰲ ذَ َرا ِرﻳﱢ ِﻬ ْﻢ ﻓَـﻴَـ ْﺮﻓُ ُ‬ ‫ﺼ ِﺮ ُ‬ ‫أَ ْﻛﺒَـُﺮ ِﻣ ْﻦ َذﻟ َ‬
‫ﻚ ﻓَ َﺠﺎءَ ُﻫ ْﻢ اﻟ ﱠ‬
‫‪169‬‬
‫‪Musnad Aḥmad, Kitāb Musnad Baṣrīīn 19049.‬‬
P a g e | 200
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ إِ ﱢﱐ‬ ِ ُ ‫ﺎل رﺳ‬ ِ ‫أَﻳ ِﺪﻳ ِﻬﻢ وﻳـ ْﻘﺒِﻠُﻮ َن ﻓَـﻴﺒـﻌﺜﻮ َن ﻋﺸﺮةَ ﻓَـﻮا ِر‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ‫س ﻃَﻠ َﻴﻌﺔً ﻗ‬
َ َ َ َ َ ُ َ َْ َُ ْ ْ
‫ض ﻳـَ ْﻮَﻣﺌِ ٍﺬ‬
ِ ‫س َﻋﻠَﻰ ﻇَ ْﻬ ِﺮ ْاﻷ َْر‬ ِ ِِ ِِ
َ ‫َﲰَﺎءَ ُﻫ ْﻢ َوأ َْﲰَﺎءَ آﺑَﺎﺋﻬ ْﻢ َوأَﻟْ َﻮا َن ُﺧﻴُﻮﳍ ْﻢ ُﻫ ْﻢ َﺧْﻴـُﺮ ﻓَـ َﻮار‬
ْ‫فأ‬ُ ‫َﻷ َْﻋ ِﺮ‬
‫ُﺳ ِْﲑ ﺑْ ِﻦ‬ ِِ
َ ‫ﺎل اﺑْ ُﻦ أَِﰊ َﺷْﻴﺒَﺔَ ِﰲ ِرَواﻳَﺘﻪ َﻋ ْﻦ أ‬ َ َ‫ض ﻳـَ ْﻮَﻣﺌِ ٍﺬ ﻗ‬ ِ ‫س َﻋﻠَﻰ ﻇَ ْﻬ ِﺮ ْاﻷ َْر‬ ِ ِ ِ
َ ‫أ َْو ﻣ ْﻦ َﺧ ْﲑ ﻓَـ َﻮار‬
‫ﻮب َﻋ ْﻦ ُﲪَْﻴ ِﺪ ﺑْ ِﻦ‬ ٍ
َ ‫ﺎد ﺑْ ُﻦ َزﻳْﺪ َﻋ ْﻦ أَﻳﱡ‬ ُ ‫ي َﺣ ﱠﺪﺛـَﻨَﺎ َﲪﱠ‬ ‫َﺟﺎﺑِ ٍﺮ و َﺣ ﱠﺪﺛَِﲏ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ُﻋﺒَـْﻴ ٍﺪ اﻟْﻐَُِﱪ ﱡ‬
ٍ ِ ‫ﺎل ُﻛْﻨ‬ ٍ ِ
ُ‫ﻳﺢ ﲪََْﺮاء‬ ٌ ‫ﺖ ِر‬ ْ ‫ﺖ ﻋْﻨ َﺪ اﺑْ ِﻦ َﻣ ْﺴ ُﻌﻮد ﻓَـ َﻬﺒﱠ‬ُ َ َ‫ﻫ َﻼل َﻋ ْﻦ أَِﰊ ﻗَـﺘَ َﺎدةَ َﻋ ْﻦ ﻳُ َﺴ ِْﲑ ﺑْ ِﻦ َﺟﺎﺑِ ٍﺮ ﻗ‬
ِ ِ ِ ْ ‫ﺎق‬
‫وخ َﺣ ﱠﺪﺛـَﻨَﺎ‬َ ‫ﻳﺚ اﺑْ ِﻦ ُﻋﻠَﻴﱠﺔَ أ ََﰎﱡ َوأَ ْﺷﺒَ ُﻊ و َﺣ ﱠﺪﺛـَﻨَﺎ َﺷْﻴﺒَﺎ ُن ﺑْ ُﻦ ﻓَـﱡﺮ‬ُ ‫ﻳﺚ ﺑِﻨَ ْﺤ ِﻮﻩ َو َﺣﺪ‬ َ ‫اﳊَﺪ‬ َ ‫َو َﺳ‬
‫ُﺳ ِْﲑ ﺑْ ِﻦ َﺟﺎﺑِ ٍﺮ‬ ٍ ِ ِِ
َ ‫ُﺳﻠَْﻴ َﻤﺎ ُن ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ اﻟْ ُﻤﻐ َﲑة َﺣ ﱠﺪﺛـَﻨَﺎ ُﲪَْﻴ ٌﺪ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ ﻫ َﻼل َﻋ ْﻦ أَِﰊ ﻗَـﺘَ َﺎدةَ َﻋ ْﻦ أ‬
‫ﻳﺢ ﲪََْﺮاءُ ﺑِﺎﻟْ ُﻜﻮﻓَِﺔ‬ ٍ ِ ِ ِ
ٌ ‫ﺖ ِر‬
ْ ‫ﺎﺟ‬
َ ‫ﺎل ﻓَـ َﻬ‬ ُ ‫ﺖ ِﰲ ﺑـَْﻴﺖ َﻋْﺒﺪ اﻟﻠﱠﻪ ﺑْ ِﻦ َﻣ ْﺴ ُﻌﻮد َواﻟْﺒَـْﻴ‬
َ َ‫ﺖ َﻣ ْﻶ ُن ﻗ‬ ُ ‫ﺎل ُﻛْﻨ‬
َ َ‫ﻗ‬
‫ وﰲ‬٥١٦٠ ‫ﻳﺚ اﺑْ ِﻦ ﻋُﻠَﻴﱠﺔَ )ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻛﺘﺎب اﻟﻔﱳ و اﺷﺮاط اﻟﺴﺎﻋﺔ‬ ِ ‫ﻓَ َﺬ َﻛﺮ َْﳓﻮ ﺣ ِﺪ‬
َ َ َ
(٣٩٣٢ ‫ﻣﺴﻨﺪ أﲪﺪ ﻛﺘﺎب ﻣﺴﻨﺪ اﳌﻜﺜﺮﻳﻦ اﻟﺼﺤﺎﺑﺔ‬
Narrated to us from Abū Bakr bin Abī Shaibah and fiAlī bin Ḥujr both of
whom said this version was narrated to the son of Ismafiīl bin Ibrāhīm from
Ayyūb from Ḥumaid bin Hilāl from Abī Qatādah Al fiAdawīy from Yusair
bin Jābir who said: ‘Once there blew a red storm in Kūfah that there came
a person who had nothing to say but (these words): fiAbdullāh bin Masfiūd,
the Last Hour has come. He (fiAbdullāh bin Masfiūd) was sitting reclining
against something, and he said: ‘The Last Hour would not come until the
people divide inheritance and rejoice over booty’, and then said pointing
towards Syria, with the gesture of his hand like this: ‘The enemy shall
muster strength against Muslims and the Muslims will muster strength
against them (Syrians)’. I said: ‘You mean Rome?’ And he said: ‘Yes, and
there would be a terrible fight and the Muslims would prepare a
detachment (for fighting unto death) which would not return but victorious.
They will fight until night will intervene them; both the sides will return
without being victorious and both will be wiped out. The Muslims will
again prepare a detachment for fighting unto death so that they may not
return but victorious. When it would be the fourth day, a new detachment
out of the remnant of the Muslims would be prepared and Allah will decree
that the enemy should be routed. And they would fight such a fight the like
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of which would not be seen, so much so that even if a bird were to pass
their flanks, it would fall down dead before reaching the end of them.
(There would be such a largescale massacre) that when counting would be
done, (only) one out of a hundred men related to one another would be
found alive. So what can be the joy at the spoils of such war and what
inheritance would be divided! They would be in this very state that they
would hear of a calamity more horrible than this. And a cry would reach
them: The Dajjāl has taken your place among your offspring. They will,
therefore, throw away what would be in their hands and go forward
sending ten horsemen, as a scouting party. Allāh’s Messenger  said: “I
know their names and the names of their forefathers and the colour of their
horses. They will be best horsemen on the surface of the earth on that day
or amongst the best horsemen on the surface of the earth on that day”’.
Ibn Abī Shaibah said in his version from Usair bin Jābir and from the
narration of Muḥammad bin fiUbaidah Al Ghubarīy who narrated from
Ḥammād bin Zaid from Ayyūb from Ḥumaid bin Hilāl from Abī Qatādah
from Yusair bin Jābir who said, ‘I was with Ibn Masfiūd and a red wind
swirled around, and he mentioned a similar ḥadīth. The ḥadīth of Ibn
fiUlaiyah is more complete. And the narration of Shaibāh bin Farrūkh who
narrated from Sulaimān that is Ibn Al Mughīrah who narrated from
Ḥumaid that is Ibn Hilāl from Abī Qatādah from Usair bin Jābir who said:
‘I was at the place of fiAbdullāh bin Masfiūd and his house was ull of
people and he said: ‘The red wind was swirling in Kufāh’ and then he
related as like in the ḥadīth of Ibn fiUlaiyah’. 170
III. FUNCTION
1. In order to destroy the power of ṭāghūt (as the source of fitnah) which
always blocks the Dafiwah Islāmīyah ʿalā Minhajin-Nubūwah:
             
    
170
Ṣaḥīḥ Muslim, Kitāb Al Fitan wa Ashrāṭ As-Sāfiat 5160 and in Musnad Aḥmad, Kitāb Musnad Al
Mukathirīn Aṣ-Ṣaḥābah 3932.
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And fight them until there is no more Fitnah and the Deen will all be for
Allāh alone [in the whole of the world]. But if they cease (worshipping
others besides Allāh), then certainly, Allāh is All-Seer of what they do. 171
2. In order to eradicate tyranny and to establish the truth and to combat
against their damaging efforts of destruction on the earth.
         
           
      
So they routed them by Allāh’s leave and Dāwūd (David) killed Jālūt
(Goliath), and Allāh gave him [Dāwūd (David)] the Kingdom [after the
death of Ṭālūt (Saul) and Samuel] and AlḤikmah (Prophethood), and
taught him of that which He willed. And if Allāh did not check one set of
people by means of another, the earth would indeed be full of mischief. But
Allāh is full of bounty to thefiĀlamīn (mankind, jinns and all that exists). 172 17F
            
              
          
           
Permission to fight is given to those (i.e. believers against disbelievers),

who are fighting them, (and) because they (believers) have been wronged,
and surely, Allāh is Able to give them (believers) victory
Those who have been expelled from their homes unjustly only because they
said: “Our Lord is Allāh.” - for had it not been that Allāh checks one set of
people by means of another, monasteries, churches, synagogues, and
mosques, wherein the name of Allāh is mentioned much would surely have
171
172
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been pulled down. Verily, Allāh will help those who help His (Cause).
Truly, Allāh is All-Strong, All-Mighty. 173
3. To safeguard the existence and nobility of the Muslims and to help
weaker communities.
           
            
      
And what is wrong with you that you fight not in the Cause of Allāh, and
for those weak, illtreated and oppressed among men, women, and
children, whose cry is: “Our Lord! Rescue us from this town whose people
are oppressors; and raise for us from You one who will protect, and raise
for us from You one who will help.” 174 173F
4. To humiliate and instill with fear the enemies of Allāh and to combat
against their evil.
            
          
     
Fight against those who believe not in Allāh, nor in the Last Day, nor
forbid that which has been forbidden by Allāh and His Messenger and
those who acknowledge not the Deen of Truth (i.e. Islām) among the
people of the Scripture (Jews and Christians), until they pay the Jizyah
with willing submission, and feel themselves subdued. 175 174F
173
Sūrah Al Ḥajj (22), āyāt 39-40.
174
175
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            
            
        
               
         
Then fight in the Cause of Allāh, you are not tasked (held responsible)
except for yourself, and incite the believers (to fight along with you), it may
be that Allāh will restrain the evil might of the disbelievers. And Allāh is
stronger in might and stronger in punishing. 177 176F
5. In order to distinguish and make a distinction between the believers and

the disbelievers/hypocrites and in order to prepare a way aiming for the
death of a shāhid (martyr).
             
            
          
         
176
177
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If a wound (and killing) has touched you, be sure a similar wound (and
killing) has touched the others. And so are the days (good and not so
good), We give to men by turns, that Allāh may test those who believe, and
that He may take martyrs from among you. And Allāh likes not the Ẓālimūn
(polytheists and wrongdoers).
And that Allāh may test (or purify) the believers (from sins) and destroy the
disbelievers.
Do you think that you will enter Paradise before Allāh tests those of you
who fought (in His Cause) and (also) tests those who are Aṣ-Ṣābirīn (the
patient ones, etc.)? 178
6. In order to test faith.
            
            
   
            
So, when you meet (in fight - Jihād in Allāh’s Cause), those who disbelieve
smite at their necks till when you have killed and wounded many of them,
then bind a bond firmly (on them, i.e. take them as captives). Thereafter (is
the time) either for generosity (i.e. free them without ransom), or ransom
(according to what benefits Islām), until the war lays down its burden.
Thus, but if it had been Allāh’s will, He himself could certainly have
punished them (without you). But (He lets you fight), in order to test you,
some with others. But those who are killed in the Way of Allāh, He will
never let their deeds be lost, 179 178F
7. In order to solidify power on the earth in order to uphold the Sharīfiah of

Allāh (justice) and live beneath the shade of Allāh’s Way.
            
              
178
Sūrah Āl fiImrān (3), āyāt 140-142.
179
Sūrah Muḥammad (47), ayāh 4.
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          
             
          
     
Permission to fight is given to those (i.e. believers against disbelievers),

who are fighting them, (and) because they (believers) have been wronged,
and surely, Allāh is Able to give them (believers) victory
Those who have been expelled from their homes unjustly only because they
said: “Our Lord is Allāh.” - for had it not been that Allāh checks one set of
people by means of another, monasteries, churches, synagogues, and
mosques, wherein the name of Allāh is mentioned much would surely have
been pulled down. Verily, Allāh will help those who help His (Cause).
Truly, Allāh is All-Strong, All-Mighty.
Those (Muslim rulers) who, if We give them power in the land, (they) order
for Iqāmat-aṣ-Ṣalāt, to pay the Zakāt and they enjoin Al-Mafirūf, and
forbid Al-Munkar. And with Allāh rests the end of (all) matters (of
creatures). 180 179F
8. And others.
IV. TARGET
1. To establish and hold upright Khilāfah Islāmīyah ʿalā Minhajin-

Nubūwah.
2. In conjunction with Manhaj al Ḥarakī, jihad bis-silāḥ (with weapons)
aiming to return to Daulah Islāmīyah.
V. STEPS
180
Sūrah Al Ḥajj (22), āyāt 39-41.
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1. Ifidād (preparedness).
2. Ribāṭ (binding/connecting).
3. Qitāl (fighting).
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CHART I
STANDARD BASIC PROCEDURE KIE
(KIE – KOMUNIKASI, INFORMASI DAN EDUKASI –

COMMUNICATION, INFORMATION AND
EDUCATION)
ĀMIR
QĀ√ID MQM Majlis Qiyādah Markaziyah
QĀ√ID MQW
Majlis Qiyādah Wakālah
QĀ√ID SARĪYAH Battalion
QĀ√ID KATĪBAH Company
Platoon
QĀ√ID KIRDAS
QĀ√ID FIAH Regiment
Squad
QĀ√ID ṬĀ√IFAH
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CHART II
THE MAJĀLIS THAT HELP THE ĀMIR
AMIR
MAJLIS
MAJLIS MAJLIS MAJLIS
QIYĀDAH
SHUR√A FATWĀ ḤISBAH
MARKAZIYAH
CHART III
THE MAJĀLIS THAT HELP THE ĀMIR
IN EMERGENCY CONDITIONS
AMIR
BP
MAJLIS MAJLIS MAJLIS
MQM
SHUR√A FATWĀ ḤISBAH
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CHART IV
WORKING MECHANISM OF MAJLIS QIYĀDAH
AMIR
MQ
BP
M
1 2 3 4 5 6 7 8 9 10
MAJLIS QIYĀDAH MARKAZIYAH
QĀ√ID
M Q Mtq
BP M Q Mtq
9 1 2 3 4 5 6 7 8 10
MAJLIS QIYĀDAH MANṬIQĪYAH

QĀ√ID QĀ√ID
MQ MQ
Wkl QĀ√ID Wkl
MQ Wkl
3 BP M Q Wkl
9
1 2 3 4 5 6 7 8 10
MAJLIS QIYĀDAH WAKĀLAH

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CHART IV EXPLANATION
1. SECRETARY
2. TREASURER
3. TAJNĪD (Militaristic Mobilization)
4. SIYĀSĪYAH (Politics)
5. DA√WAH & IRSHĀD (Calling & Instruction)
6. IfiLĀM & fiALĀQAT (Notification & Devotion)
7. TADRĪB (Training)
8. ḤISBAH (Decisions)
9. IQTIṢĀD (Economics)
10. TARBIYAH RASMĪYAH (Formal Education)
BP = Badan Penguasa – Ruling Body
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CHART V
PERSONNEL DEVELOPMENT
SARĪYAH
KATĪBAH KATĪBAH KATĪBAH
KIRDAS KIRDAS KIRDAS
FIAH FIAH FIAH
ṬĀ√IFAH ṬĀ√IFAH ṬĀ√IFAH ṬĀ√IFAH
……….
….. PERSONNEL …..
PERSONNEL PERSONNEL
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TRANSLITERATION
A NOTE ON TRANSLITERATION AND STYLE
All praise is due to Allāh. We praise Him and seek His assistance. We ask for
His forgiveness and take refuge in Him from the evil within ourselves and from the evil
of our deeds. He whom Allāh guides will never be diverted yet whomever He sends
astray will never find his way. I bear witness that there is no ilāh (god) but Allāh, alone;
He has no partner; and I bear witness that Muḥammad () is His Servant and Messenger.
The system of transliteration adopted within this book for the representation of
Arabic alphabetical letters in ‘Latin’ form is as follows:
‫ﺍ‬ a ‫ﻁ‬ ṭ
‫ﺏ‬ b ‫ﻅ‬ ẓ
‫ﺕ‬ t ‫ﻉ‬ ʿ
‫ﺙ‬ th ‫ﻍ‬ gh
‫ﺝ‬ j ‫ﻑ‬ f
‫ﺡ‬ ḥ ‫ﻕ‬ q
‫ﺥ‬ kh ‫ﻙ‬ k
‫ﺩ‬ d ‫ﻝ‬ l
‫ﺫ‬ dh ‫ﻡ‬ m
‫ﺭ‬ r ‫ﻥ‬ n
‫ﺯ‬ z ‫ﻩ‬ h
‫ﺱ‬ s ‫ﻭ‬ w
‫ﺵ‬ sh ‫ﻱ‬ y
‫ﺹ‬ ṣ ‫ء‬ ʾ
‫ﺽ‬ ḍ
Short vowels (above or below consonant):
َ◌ a ◌ِ i ُ◌ u
Long vowels (following consonant):
‫ﺍ‬ ā (Ā) ‫ﺁ‬ ā (Ā)

‫ﻯ‬ ī (Ī) ‫ﻭ‬ ū (Ū)
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Diphthongs (following consonant):
‫ﺍﻯ‬ ay ‫ﺍﺅ ﺍﻭ‬ aw (also au)
Within the course of the book’s text, there are certain Arabic abbreviations used
to signify common phrases within the course of Islāmic texts and discussions. The most
commonly encountered phrase within Islāmic discussion is the eulogy found after
mention of the Prophet Muḥammad’s name - . This transliterates as Ṣallallāhu ʿalaihi
wa sallam meaning: Allāh bless him and grant him salvation.
Further phrases encountered within the course of this book are:
 - raḍiy Allāhu ʿanhum – May Allāh be please with them
A eulogy made after the mention of Aṣ-Ṣaḥāba – the Companions of the Prophet
Muḥammad .
 - raḍiy Allāhu ʿanhu - May Allāh be please with him
A eulogy made after the mention of the name of one of the male Companions of
the Prophet Muḥammad .
g
- raḍiy Allāhu ʿanha - May Allāh be please with her
A eulogy made after the mention of the name of one of the wives of the Prophet
Muḥammad  or of a respected and esteemed woman during the lifetime of the
Prophet Muḥammad .
 - ʿalaihis-Salām – On him be Peace
A eulogy made after the mention of the name of one of the Prophets,
Messengers of Allāh, and angels.
Within the Arabic language, letters can also be classified as being either ‘Sun
letters’ (Al Ḥurūf ash-Shamsīya – ُ‫ﱠﻤ ِﺴﻴﱠﺔ‬
ْ ‫وف ٱﻟﺸ‬
ُ ‫)أ ْﳊُُﺮ‬, which assimilate with the ‘l’ of the
article ‘Al’, or ‘Moon letters’ (Al Ḥurūf al Qamarīya – ُ‫وف ٱﻟْ َﻘ َﻤ ِﺮﻳﱠﺔ‬
ُ ‫)أ ْﳊُُﺮ‬, the remainder of the
letters, which do not assimilate with the ‘l’ of the article ‘Al’.
The ‘Sun letters’ are:

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‫ن ‚ل ‚ظ ‚ط ‚ض ‚ص ‚ش ‚س ‚ز ‚ر ‚ذ ‚د ‚ث ‚ت‬.
Within the course of this book, the ‘l’ of the article ‘Al’ will not be maintained
when the word begins with a sun letter. That is to say that when writing a word that
begins with a ‘Sun letter’ preceded by the article ‘Al’, the ‘l’ of the article, ‘Al’ will not
be upheld. For example, rather than writing Al Ḥurūf al Shamsīya (as it appears when
written) it will be written Al Ḥurūf ash-Shamsīya as it sounds when spoken. A hyphen
will also be placed between the two assimilated letters. This will be the case with all
examples of ‘Sun letters’ except when it is as otherwise e.g., within part of the cited text
of another author.
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APPENDIX OF WRITTEN (PREVIOUSLY UNWRITTEN) REFERENCED

AḤĀDĪTH
MASHRŪfiĪYAH OF AL QIYĀDAH AR-RĀSHIDAH:
Ṣaḥīḥ Muslim, Book of the Imārat 3408:
‫أﻻ ﻛﻠﻜﻢ راع و ﻛﺎﻛﻢ ﻣﺴﺌﻮل ﻋﻦ رﻋﻴﺘﻪ ﻓﺎﻷﻣﲑ اﻟﺬي ﻋﻠﻰ اﻟﻨﺎس راع و ﻫﻮ ﻣﺴﺆول‬
‫ﻋﻦ رﻋﻴﺘﻪ و اﻟﺮﺟﻞ راع ﻋﻠﻰ أﻫﻞ ﺑﻴﺘﻪ و ﻫﻮ ﻣﺴﺌﻮل ﻋﻨﻬﻢ و اﳌﺮأة راﻋﻴﺔ ﻋﻠﻰ ﺑﻴﺖ ﺑﻌﻠﻬﺎ‬
‫و وﻟﺪﻩ و ﻫﻲ ﻣﺴﺌﻮﻟﺔ ﻋﻨﻬﻢ واﻟﻌﺒﺪ راع ﻋﻠﻰ ﻣﺎل ﺳﻴﺪﻩ و ﻫﻮ ﻣﺴﺌﻮل ﻋﻨﻪ أﻻ ﻓﻜﻠﻜﻢ‬
‫راع و ﻛﻠﻜﻢ ﻣﺴﺌﻮل ﻋﻦ رﻋﻴﺘﻪ‬
(It has been narrated on the authority of Ibn fiUmar that the Prophet 
said) “Beware. Every one of you is a shepherd and every one is
answerable with regard to his flock. The Amīr is a shepherd over the
people and shall be questioned about his subjects (as to how he conducted
their affairs). A man is a guardian over the members of his family and
shall be questioned about them (as to how he looked after their physical
and moral well-being). A woman is a guardian over the household of her
husband and his children and shall be questioned about them (as to how
she managed the household and brought up the children). A slave is a
guardian over the property of his master and shall be questioned about it
(as to how he safeguarded his trust). Beware, every one of you is a
guardian and every one of you shall be questioned with regard to his trust.
Sunan at-Tirmidhī, Book of Jihād 1627:
ِ ِِ ِ ٌ ُ‫ﺎل أََﻻ ُﻛﻠﱡ ُﻜ ْﻢ َر ٍاع َوُﻛﻠﱡ ُﻜ ْﻢ َﻣ ْﺴﺌ‬ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬
ُ‫ﻮل َﻋ ْﻦ َرﻋﻴﱠﺘﻪ ﻓَ ْﺎﻷَﻣﲑ‬ ‫َﻋ ْﻦ اﻟﻨِ ﱢ‬
َ ‫ﱠﱯ‬
ٌ ُ‫ﻮل َﻋ ْﻦ َر ِﻋﻴﱠﺘِ ِﻪ َواﻟﱠﺮ ُﺟ ُﻞ َر ٍاع َﻋﻠَﻰ أ َْﻫ ِﻞ ﺑـَْﻴﺘِ ِﻪ َوُﻫ َﻮ َﻣ ْﺴﺌ‬
‫ﻮل َﻋْﻨـ ُﻬ ْﻢ‬ ٌ ُ‫ﱠﺎس َر ٍاع َوَﻣ ْﺴﺌ‬ِ ‫اﻟﱠ ِﺬي َﻋﻠَﻰ اﻟﻨ‬
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‫ﺖ ﺑـَ ْﻌﻠِ َﻬﺎ َوِﻫ َﻲ َﻣ ْﺴﺌُﻮﻟَﺔٌ َﻋْﻨﻪُ َواﻟْ َﻌْﺒ ُﺪ َر ٍاع َﻋﻠَﻰ َﻣ ِﺎل َﺳﻴﱢ ِﺪﻩِ َوُﻫ َﻮ َﻣ ْﺴﺌُﻮٌل‬ ِ
ِ ‫اﻋﻴﺔٌ ﻋﻠَﻰ ﺑـﻴ‬
َْ َ َ ‫َواﻟْ َﻤ ْﺮأَةُ َر‬
‫ﻮل َﻋ ْﻦ َر ِﻋﻴﱠﺘِ ِﻪ‬
ٌ ُ‫َﻋْﻨﻪُ أََﻻ ﻓَ ُﻜﻠﱡ ُﻜ ْﻢ َر ٍاع َوُﻛﻠﱡ ُﻜ ْﻢ َﻣ ْﺴﺌ‬
(Ibn fiUmar  reported that the Prophet  said) “Know! Everyone of you
is (like a) shepherd and each one of you will be questioned about his
subjects. So, the Amīr over the people is their shepherd and answerable
about them. And a man is shepherd over the people of his house and
answerable for them. And, a woman is shepherd over the house of her
husband and answerable about it. And a slave is shepherd over the wealth
of his master and answerable about it. Beware! All of you are shepherds
and all of you answerable about your subjects.”
Sunan Abī Dāwūd, Book of Tributes, Spoils, and Rulership 2539:
‫ﻚ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ ِدﻳﻨَﺎ ٍر َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ ُﻋ َﻤَﺮ أَ ﱠن‬

ٍ ِ‫ﺣ ﱠﺪﺛـَﻨَﺎ ﻋﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑﻦ ﻣﺴﻠَﻤﺔَ ﻋﻦ ﻣﺎﻟ‬
َ ْ َ َ ْ َ ُْ َْ َ
ِ ِِ ِ ٌ ُ‫ﺎل أََﻻ ُﻛﻠﱡ ُﻜ ْﻢ َر ٍاع َوُﻛﻠﱡ ُﻜ ْﻢ َﻣ ْﺴﺌ‬ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫رﺳ‬
ُ‫ﻮل َﻋ ْﻦ َرﻋﻴﱠﺘﻪ ﻓَ ْﺎﻷَﻣﲑ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ
ٌ ُ‫ﻮل َﻋْﻨـ ُﻬ ْﻢ َواﻟﱠﺮ ُﺟ ُﻞ َر ٍاع َﻋﻠَﻰ أ َْﻫ ِﻞ ﺑـَْﻴﺘِ ِﻪ َوُﻫ َﻮ َﻣ ْﺴﺌ‬
‫ﻮل‬ ٌ ُ‫ﱠﺎس َر ٍاع َﻋﻠَْﻴ ِﻬ ْﻢ َوُﻫ َﻮ َﻣ ْﺴﺌ‬ِ ‫اﻟﱠ ِﺬي َﻋﻠَﻰ اﻟﻨ‬
‫ﺖ ﺑـَ ْﻌﻠِ َﻬﺎ َوَوﻟَ ِﺪﻩِ َوِﻫ َﻲ َﻣ ْﺴﺌُﻮﻟَﺔٌ َﻋْﻨـ ُﻬ ْﻢ َواﻟْ َﻌْﺒ ُﺪ َر ٍاع َﻋﻠَﻰ َﻣ ِﺎل‬ ِ ‫اﻋﻴﺔٌ ﻋﻠَﻰ ﺑـﻴ‬ ِ
َْ َ َ ‫َﻋْﻨـ ُﻬ ْﻢ َواﻟْ َﻤ ْﺮأَةُ َر‬
‫ﻮل َﻋ ْﻦ َر ِﻋﻴﱠﺘِ ِﻪ‬ ٌ ُ‫َﺳﻴﱢ ِﺪﻩِ َوُﻫ َﻮ َﻣ ْﺴﺌ‬
ٌ ُ‫ﻮل َﻋْﻨﻪُ ﻓَ ُﻜﻠﱡ ُﻜ ْﻢ َر ٍاع َوُﻛﻠﱡ ُﻜ ْﻢ َﻣ ْﺴﺌ‬
Narrated to us by fiAbdullāh bin Maslamah from Mālik from fiAbdullāh bin

Dīnār from fiAbdullāh bin fiUmar that the Messenger of Allāh  said:
“Know that all of you is a guardian and all of you are responsible for your
guardianship; a guardian over mankind is a guardian for them and he is
responsible for his guardianship over them; a man (husband) is a guardian
over his family and he is answerable for them; a woman (wife) is a
guardian for the house of her husband and children, and she is responsible
for them. A slave is a guardian for the wealth of his master, and he is
responsible for it. So all of you are guardians who are responsible for your
guardianship”.
P a g e | 218
Musnad Aḥmad, Book of the Musnad Al Kathrīn min Aṣ-Ṣaḥābat (Tradition of the
Abundance of the Companions) 4266:
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ ِ ِ

‫ﺎل‬ َ ‫ﱠﱯ‬ ‫ﻮب َﻋ ْﻦ ﻧَﺎﻓ ٍﻊ َﻋ ِﻦ اﺑْ ِﻦ ُﻋ َﻤَﺮ أَ ﱠن اﻟﻨِ ﱠ‬ ُ ‫َﺧﺒَـَﺮﻧَﺎ أَﻳﱡ‬
ْ ‫ﻴﻞ أ‬ ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﲰَﺎﻋ‬
‫ﻮل َﻋ ْﻦ َر ِﻋﻴﱠﺘِ ِﻪ َواﻟﱠﺮ ُﺟ ُﻞ‬ ِ ‫ﻮل ﻓَ ْﺎﻷ َِﻣ ُﲑ اﻟﱠ ِﺬي َﻋﻠَﻰ اﻟﻨ‬
ٌ ُ‫ﱠﺎس َر ٍاع َوُﻫ َﻮ َﻣ ْﺴﺌ‬ ٌ ُ‫ُﻛﻠﱡ ُﻜ ْﻢ َر ٍاع َوُﻛﻠﱡ ُﻜ ْﻢ َﻣ ْﺴﺌ‬
‫ﺖ َزْوِﺟ َﻬﺎ َوِﻫ َﻲ َﻣ ْﺴﺌُﻮﻟَﺔٌ َواﻟْ َﻌْﺒ ُﺪ َر ٍاع‬ ِ ‫اﻋﻴﺔٌ ﻋﻠَﻰ ﺑـﻴ‬ ِ
َْ َ َ ‫ﻮل َواﻟْ َﻤ ْﺮأَةُ َر‬ ٌ ُ‫َر ٍاع َﻋﻠَﻰ أ َْﻫ ِﻞ ﺑـَْﻴﺘِ ِﻪ َوُﻫ َﻮ َﻣ ْﺴﺌ‬
ٌ ُ‫َﻋﻠَﻰ َﻣ ِﺎل َﺳﻴﱢ ِﺪﻩِ َوُﻫ َﻮ َﻣ ْﺴﺌ‬
ٌ ُ‫ﻮل أََﻻ ﻓَ ُﻜﻠﱡ ُﻜ ْﻢ َر ٍاع َوُﻛﻠﱡ ُﻜ ْﻢ َﻣ ْﺴﺌ‬
‫ﻮل‬
Narrated to us from Ismāfiīl who informed us from Ayyūb from Nāfifi from
Ibn fiUmar from the Prophet  who said: “All of you are guardians, and
every guardian will be asked about his guardianship. Thus a ruler over
mankind, he is a guardian for them and he will be asked about his
responsibility over his community. A man (husband) is a guardian over his
family and he will be asked about his responsibility. A woman (wife) is a
guardian for the house of her husband and she will be asked about her
responsibility. And a slave is a guardian over his masters wealth, and he
will be asked about his responsibility. Know that, all of you are guardians
and every one of you will be asked about your responsibility”.
Ṣaḥīḥ Muslim, Kitāb Al Ḥudūd (Book of Punishments) 3196:
ٍ ِ‫ﺣ ﱠﺪﺛـَﻨﺎ ﻗُـﺘـﻴﺒﺔُ ﺑﻦ ﺳﻌ‬

‫ﺚ َﻋ ْﻦ اﺑْ ِﻦ‬ ُ ‫َﺧﺒَـَﺮﻧَﺎ اﻟﻠﱠْﻴ‬
ْ ‫ﺚ ح و َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ُرْﻣ ٍﺢ أ‬ ٌ ‫ﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ﻟَْﻴ‬ َ ُ ْ َْ َ َ َ
ِِ ِ ِ ٍ ‫ِﺷﻬ‬
‫ﺖ ﻓَـ َﻘﺎﻟُﻮا‬ْ َ‫ﺎب َﻋ ْﻦ ﻋُ ْﺮَوةَ َﻋ ْﻦ َﻋﺎﺋ َﺸﺔَ أَ ﱠن ﻗُـَﺮﻳْ ًﺸﺎ أ ََﳘﱠ ُﻬ ْﻢ َﺷﺄْ ُن اﻟْ َﻤ ْﺮأَة اﻟْ َﻤ ْﺨُﺰوﻣﻴﱠﺔ اﻟﱠِﱵ َﺳَﺮﻗ‬ َ
‫ُﺳ َﺎﻣﺔُ ِﺣ ﱡ‬ ِ ِ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ وﺳﻠﱠﻢ ﻓَـ َﻘﺎﻟُﻮا وﻣﻦ َْﳚ َِﱰ‬ ِ َ ‫ﻣﻦ ﻳ َﻜﻠﱢﻢ ﻓِﻴﻬﺎ رﺳ‬
‫ﺐ‬ َ ‫ئ َﻋﻠَْﻴﻪ إﱠﻻ أ‬ ْ ََ َ ََ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ َ ُ ُ َْ
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ ُ ‫ﺎل رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ ‫ُﺳ َﺎﻣﺔُ ﻓَـ َﻘ‬
ِ
َ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻓَ َﻜﻠﱠ َﻤﻪُ أ‬
ِ ِ
َ ‫َر ُﺳﻮل اﻟﻠﱠﻪ‬
ِ ‫ﺎل أَﻳـﱡﻬﺎ اﻟﻨﱠﺎس إِﱠﳕَﺎ أَﻫﻠَ ﱠ‬ ِ ِ ِ
‫ﻳﻦ‬
َ ‫ﻚ اﻟﺬ‬ َ ْ ُ َ َ ‫ﺐ ﻓَـ َﻘ‬ َ َ‫ﺎﺧﺘَﻄ‬ ْ َ‫أَﺗَ ْﺸ َﻔ ُﻊ ِﰲ َﺣ ﱟﺪ ﻣ ْﻦ ُﺣ ُﺪود اﻟﻠﱠﻪ ﰒُﱠ ﻗَ َﺎم ﻓ‬
‫ﻴﻒ أَﻗَ ُﺎﻣﻮا َﻋﻠَْﻴ ِﻪ‬ ِ ِ ِ
ُ ‫ﻳﻒ ﺗـََﺮُﻛﻮﻩُ َوإِذَا َﺳَﺮ َق ﻓﻴ ِﻬ ْﻢ اﻟﻀﱠﻌ‬ ُ ‫ﻗَـْﺒـﻠَ ُﻜ ْﻢ أَﻧـ ُﱠﻬ ْﻢ َﻛﺎﻧُﻮا إِذَا َﺳَﺮ َق ﻓﻴ ِﻬ ْﻢ اﻟ ﱠﺸ ِﺮ‬
P a g e | 219
ِ ‫ﺎﻃﻤﺔَ ﺑِْﻨﺖ ُﳏ ﱠﻤ ٍﺪ ﺳﺮﻗَﺖ ﻟََﻘﻄَﻌﺖ ﻳ َﺪﻫﺎ وِﰲ ﺣ ِﺪ‬

‫ﻳﺚ اﺑْ ِﻦ ُرْﻣ ٍﺢ إِﱠﳕَﺎ‬ ِ ِ
َ َ َ َ ُ ْ ْ َ َ َ َ َ َ‫اﳊَ ﱠﺪ َو ْاﱘُ اﻟﻠﱠﻪ ﻟَ ْﻮ أَ ﱠن ﻓ‬
ْ
‫ﻳﻦ ِﻣ ْﻦ ﻗَـْﺒﻠِ ُﻜ ْﻢ‬ ِ ‫ﻫﻠَ ﱠ‬
َ ‫ﻚ اﻟﺬ‬
َ َ
Narrated from Qutaibah bin Safiaid who narrated from Laith and narrated
from Muḥammad bin Rumḥ who informed us from Al Laith from Ibn
Shihāb from fiUrwah from fiĀ√ishah that the Quraish felt confused over the
problem of a woman, a woman from the Banū Makhzūm, who was known
to steal, and they said: ‘Who will be brave enough to mention this issue to
the Messenger of Allāh ?’ So they proposed, ‘There is no one brave
enough to deal with this issue except Usāmah, a person loved by the
Messenger of Allāh ’. A moment later, Usāmah complained about this
issue to him (), and the Messenger of Allāh  said: “Do you desire to
bestow a waiver in law from the laws of Allāh?” Then he () stood and
made a speech saying: “O all of mankind, indeed it was this which
destroyed the people before you, when esteemed people stole, they let them
be (did not punish them), whereas if it was people from amongst them who
were subordinate that stole then they applied Allāh’s legal punishment
upon him. By Allāh, if Fāṭimah binti Muḥammad stole, I would cut off her
hand”. And in the ḥadīth of Ibn Rumḥ it states, “Indeed that lead to the
destruction of people before you”.
Sunan At-Tirmidhī, Kitāb Al Ḥudūd 1350:
‫ﺎب َﻋ ْﻦ ُﻋ ْﺮَوةَ َﻋ ْﻦ َﻋﺎﺋِ َﺸﺔَ أَ ﱠن ﻗُـَﺮﻳْ ًﺸﺎ أ ََﳘﱠ ُﻬ ْﻢ َﺷﺄْ ُن‬

ٍ ‫ﺚ َﻋﻦ اﺑْ ِﻦ ِﺷﻬ‬
َ ْ ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﺘَـْﻴﺒَﺔُ َﺣ ﱠﺪﺛـَﻨَﺎ اﻟﻠﱠْﻴ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ َ ‫وﻣﻴﱠ ِﺔ اﻟﱠِﱵ ﺳﺮﻗَﺖ ﻓَـ َﻘﺎﻟُﻮا ﻣﻦ ﻳ َﻜﻠﱢﻢ ﻓِﻴﻬﺎ رﺳ‬ ِ ‫اﻟْﻤﺮأَةِ اﻟْﻤﺨﺰ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ َ ُ ُ َْ ْ ََ ُْ َ َْ
ِ ِ ِ ‫ئ ﻋﻠَﻴ ِﻪ إِﱠﻻ أُﺳﺎﻣﺔُ ﺑﻦ زﻳ ٍﺪ ِﺣ ﱡ‬
ُ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻓَ َﻜﻠﱠ َﻤﻪ‬ َ ‫ﺐ َر ُﺳﻮل اﻟﻠﱠﻪ‬ َْ ُ ْ َ َ ْ َ ُ ‫ﻓَـ َﻘﺎﻟُﻮا َﻣ ْﻦ َْﳚ َِﱰ‬
‫ود اﻟﻠﱠ ِﻪ ﰒُﱠ ﻗَ َﺎم‬ِ ‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ أَﺗَ ْﺸ َﻔﻊ ِﰲ ﺣ ﱟﺪ ِﻣﻦ ﺣﺪ‬ ُ ‫ﺎل َر ُﺳ‬ َ ‫ُﺳ َﺎﻣﺔُ ﻓَـ َﻘ‬
ُُ ْ َ ُ َ ََ َْ ُ َ َ‫أ‬
ِ ِ ِ ‫ﺎل إِﱠﳕَﺎ أَﻫﻠَﻚ اﻟﱠ ِﺬ‬
ُ ‫ﻳﻦ ﻣ ْﻦ ﻗَـْﺒﻠ ُﻜ ْﻢ أَﻧـ ُﱠﻬ ْﻢ َﻛﺎﻧُﻮا إِذَا َﺳَﺮ َق ﻓﻴ ِﻬ ْﻢ اﻟ ﱠﺸ ِﺮ‬
ُ‫ﻳﻒ ﺗَـَﺮُﻛﻮﻩ‬ َ َ ْ َ ‫ﺐ ﻓَـ َﻘ‬َ َ‫ﺎﺧﺘَﻄ‬ ْ َ‫ﻓ‬
ٍ ِ ِ ْ ‫ﻴﻒ أَﻗَ ُﺎﻣﻮا َﻋﻠَْﻴ ِﻪ‬ ِ ِ
‫ﺖ‬ ْ َ‫ﺖ ُﳏَ ﱠﻤﺪ َﺳَﺮﻗ‬ َ ْ‫اﳊَ ﱠﺪ َو ْاﱘُ اﻟﻠﱠﻪ ﻟَ ْﻮ أَ ﱠن ﻓَﺎﻃ َﻤﺔَ ﺑِﻨ‬ ُ ‫َوإِذَا َﺳَﺮ َق ﻓﻴ ِﻬ ْﻢ اﻟﻀﱠﻌ‬
P a g e | 220
‫ﻴﺴﻰ‬ ِ َ َ‫ﻮد اﺑْ ِﻦ اﻟْ َﻌ ْﺠ َﻤ ِﺎء َواﺑْ ِﻦ ُﻋ َﻤَﺮ َو َﺟﺎﺑِ ٍﺮ ﻗ‬

َ ‫ﺎل أَﺑُﻮ ﻋ‬
ِ ‫ﺎل وِﰲ اﻟْﺒﺎب ﻋﻦ ﻣﺴﻌ‬
ُ ْ َ ْ َ َ َ َ َ‫ﺖ ﻳَ َﺪ َﻫﺎ ﻗ‬
ُ ‫ﻟَ َﻘﻄَ ْﻌ‬
‫ﻳﺚ‬ ِ ْ ‫ﺎل ﻣﺴﻌﻮد ﺑﻦ ْاﻷَﻋﺠ ِﻢ وﻟَﻪ ﻫ َﺬا‬ ِ ‫ﻳﺚ ﺣﺴﻦ‬ ِ ِ ُ ‫ﺣ ِﺪ‬
ُ ‫اﳊَﺪ‬ َ ُ َ َ ْ ُ ْ ُ ُ ْ َ ُ ‫ﻴﺢ َوﻳـُ َﻘ‬
ٌ ‫ﺻﺤ‬َ ٌ َ َ ٌ ‫ﻳﺚ َﻋﺎﺋ َﺸﺔَ َﺣﺪ‬ َ
Narrated to us from Qutaibah who narrated from Al Laith from Ibn Shihāb
from fiUrwah from fiĀ√ishah that the Quraish were grieved when a woman
of Banū Makhzūm stole something. They said to each other. “Who will
speak to Allāhs Messenger  for her?” Someone said ‘Who else besides
Usamah ibn Zaid can take the initiative? He is dear to Allāhs Messenger’.
So, Usamah spoke to him . And he said to him , “Will you intercede
about one of the prescribed punishments of Allāh? “He  then got up and
gave an address, saying, “Indeed, those before you perished because when
a noble among them committed theft they let him go and when a weak
person did that they inflicted on him the punishment. I say by Allāh that if
Fāṭimah bint Muḥammad were to commit theft, I would indeed sever her
hand.” He said: Concerning this matter there is a ḥadīth from masfiūd ibn
Al fiAjmā√I and Ibn fiUmar and Jābir. Abū fiĪsā said the ḥadīth of fiĀ√ishah
is a ḥasan ṣaḥīḥ ḥadīth. It is also called this by Masfiūd Al Afijam and he
narrates this ḥadīth.
Sunan An-Nasāʾī, Kitāb Al Qaṭaʿa As-Sāriq (the Book of Cutting off the Hand of
the Thief) 4804:
‫ﻮب َﻋ ْﻦ ﻧَﺎﻓِ ٍﻊ َﻋ ْﻦ‬ َ ‫ﺎل أَﻧْـﺒَﺄَﻧَﺎ َﻣ ْﻌ َﻤٌﺮ َﻋ ْﻦ أَﻳﱡ‬

ِ ‫ﺎل ﺣ ﱠﺪﺛـَﻨَﺎ ﻋﺒ ُﺪ اﻟﱠﺮز‬
َ َ‫ﱠاق ﻗ‬ َْ َ َ َ‫ﻮد ﺑْ ُﻦ َﻏْﻴ َﻼ َن ﻗ‬ ُ ‫َﺧﺒَـَﺮﻧَﺎ َْﳏ ُﻤ‬
ْ‫أ‬
ِ ِ ِ
‫ﺎع ﻓَـﺘَ ْﺠ َﺤ ُﺪﻩُ ﻓَﺄ ََﻣَﺮ اﻟﻨِ ﱡ‬
‫ﱠﱯ‬ َ َ‫ﺖ ﺗَ ْﺴﺘَﻌ ُﲑ اﻟْ َﻤﺘ‬ ْ َ‫اﺑْ ِﻦ ُﻋ َﻤَﺮ َرﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨـ ُﻬ َﻤﺎ أَ ﱠن ْاﻣَﺮأَةً ﳐَُْﺰوﻣﻴﱠﺔً َﻛﺎﻧ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﺑَِﻘﻄْ ِﻊ ﻳَ ِﺪ َﻫﺎ‬ َ
Related to us by Maḥmūd bin Ghailān who said it was narrated by fiAbdur-
Razzaq who said it was narrated to us by Mafimar from Nāfifi from Ibn
fiUmar  that a Makhzūmī woman used to borrow things then deny that
she had borrowed them, so the Prophet  ordered that her hand be cut off.
Ṣaḥīḥ Muslim, Kitāb Al ʾImārah (Book of ‘Government’) 3447:

‫‪P a g e | 221‬‬
‫اﻋ ﱡﻲ َﻋ ْﻦ ﻳَِﺰ َ‬
‫ﻳﺪ ﺑْ ِﻦ‬ ‫اﳊْﻨﻈَﻠِﻲ أَﺧﺒـﺮﻧَﺎ ِﻋﻴﺴﻰ ﺑﻦ ﻳﻮﻧُﺲ ﺣ ﱠﺪﺛـَﻨَﺎ ْاﻷَوز ِ‬ ‫ِ ِ‬ ‫ِ‬
‫َْ‬ ‫ﻴﻢ َْ ﱡ ْ َ َ َ ْ ُ ُ َ َ‬ ‫َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﺳ َﺤ ُﻖ ﺑْ ُﻦ إﺑْـَﺮاﻫ َ‬
‫ﻚ َﻋﻦ رﺳ ِ‬ ‫ف ﺑ ِﻦ ﻣﺎﻟِ ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻮل‬ ‫ْ َُ‬ ‫ﻳﺪ ﺑْ ِﻦ َﺟﺎﺑ ٍﺮ َﻋ ْﻦ ُرَزﻳْ ِﻖ ﺑْ ِﻦ َﺣﻴﱠﺎ َن َﻋ ْﻦ ُﻣ ْﺴﻠ ِﻢ ﺑْ ِﻦ ﻗَـَﺮﻇَﺔَ َﻋ ْﻦ َﻋ ْﻮ ْ َ‬ ‫ﻳَِﺰ َ‬
‫ﺼﻠﱡﻮ َن َﻋﻠَْﻴ ُﻜ ْﻢ‬ ‫ِ‬ ‫ﺎل ِﺧﻴﺎر أَﺋِ ﱠﻤﺘِ ُﻜﻢ اﻟﱠ ِﺬ ِ‬ ‫ِ‬ ‫ِ‬
‫ﻳﻦ ُﲢﺒﱡﻮﻧـَ ُﻬ ْﻢ َوُﳛﺒﱡﻮﻧَ ُﻜ ْﻢ َوﻳُ َ‬ ‫ْ َ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻗَ َ َ ُ‬ ‫اﻟﻠﱠﻪ َ‬
‫ﻴﻞ‬ ‫ِ‬ ‫ِ‬ ‫وﺗُﺼﻠﱡﻮ َن ﻋﻠَﻴ ِﻬﻢ و ِﺷﺮار أَﺋِ ﱠﻤﺘِ ُﻜﻢ اﻟﱠ ِﺬ ِ‬
‫ﻀﻮﻧَ ُﻜ ْﻢ َوﺗَـ ْﻠ َﻌﻨُﻮﻧـَ ُﻬ ْﻢ َوﻳـَْﻠ َﻌﻨُﻮﻧَ ُﻜ ْﻢ ﻗ َ‬
‫ﻀﻮﻧـَ ُﻬ ْﻢ َوﻳـُْﺒﻐ ُ‬
‫ﻳﻦ ﺗُـْﺒﻐ ُ‬
‫ْ َ‬ ‫َ َ َ ْ ْ َ َُ‬
‫ﺎل َﻻ َﻣﺎ أَﻗَ ُﺎﻣﻮا ﻓِﻴ ُﻜ ْﻢ اﻟ ﱠ‬
‫ﺼ َﻼ َة َوإِ َذا َرأَﻳْـﺘُ ْﻢ ِﻣ ْﻦ‬ ‫ﻮل اﻟﻠﱠ ِﻪ أَﻓَ َﻼ ﻧـُﻨَﺎﺑِ ُﺬ ُﻫﻢ ﺑِﺎﻟ ﱠﺴﻴ ِ‬
‫ﻒ ﻓَـ َﻘ َ‬ ‫ْ ْ‬ ‫ﻳَﺎ َر ُﺳ َ‬
‫ﺎﻋ ٍﺔ‬ ‫ِ‬ ‫ِ‬
‫ُوَﻻﺗ ُﻜ ْﻢ َﺷْﻴﺌًﺎ ﺗَﻜَْﺮُﻫﻮﻧَﻪُ ﻓَﺎ ْﻛَﺮُﻫﻮا َﻋ َﻤﻠَﻪُ َوَﻻ ﺗَـْﻨ ِﺰﻋُﻮا ﻳَ ًﺪا ﻣ ْﻦ ﻃَ َ‬
‫‪Narrated from Isḥaq bin Ibrāhīm Al Ḥanẓalī who informed us from fiĪsā‬‬
‫‪bin Yūnus who narrated from Al Awzāfiī from Yazīd bin Yazīd bin Jābir‬‬
‫‪from Ruzaiq bin Ḥayyān from Muslim bin Qaraẓah from fiAwf bin Mālik‬‬
‫‪from the Messenger of Allāh  who said: “The best of your rulers are‬‬
‫‪those whom you love and who love you, who invoke Allāh’s blessings upon‬‬
‫‪you and you invoke His blessings upon them. And the worst of your rulers‬‬
‫‪are those whom you hate and who hate you and whom you curse and who‬‬
‫‪curse you”. It was asked (by those present): ‘Shouldn’t we overthrow them‬‬
‫‪with the help of the sword?” He said: “No, as long as they establish ṣalāh‬‬
‫‪among you. If you then find anything detestable in them. You should hate‬‬
‫‪their administration, but do not withdraw yourselves from their‬‬
‫‪obedience”.‬‬
‫‪Sunan Ad-Dārimī, Kitāb Ar-Riqāq (Book of Heart-melting Traditions) 2677:‬‬
‫ﻳﺪ ﺑْ ِﻦ َﺟﺎﺑِ ٍﺮ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬

‫ﻴﺪ ﺑْ ُﻦ ُﻣ ْﺴﻠ ٍﻢ َﻋ ْﻦ َﻋْﺒﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ ﻳَِﺰ َ‬ ‫َﺧﺒَـَﺮﻧَﺎ اﻟْ َﻮﻟ ُ‬‫اﳊَ َﻜ ُﻢ ﺑْ ُﻦ اﻟْ ُﻤﺒَ َﺎرك أ ْ‬‫َﺣ ﱠﺪﺛـَﻨَﺎ ْ‬
‫ﻮل‬‫َﺧﺒَـَﺮِﱐ ُزَرﻳْ ُﻖ ﺑْ ُﻦ َﺣﻴﱠﺎ َن َﻣ ْﻮَﱃ ﺑَِﲏ ﻓَـَﺰ َارَة أَﻧﱠﻪُ َِﲰ َﻊ ُﻣ ْﺴﻠِ َﻢ ﺑْ َﻦ ﻗَـَﺮﻇَﺔَ ْاﻷَ ْﺷ َﺠﻌِ ﱠﻲ ﻳـَ ُﻘ ُ‬ ‫ﺎل أ ْ‬‫ﻗَ َ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ ُ‬ ‫ﻮل َِﲰﻌﺖ رﺳ َ ِ‬ ‫ِ‬ ‫ٍِ‬ ‫ِ‬
‫ﻮل‬ ‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ف ﺑْ َﻦ َﻣﺎﻟﻚ ْاﻷَ ْﺷ َﺠﻌ ﱠﻲ ﻳـَ ُﻘ ُ ْ ُ َ ُ‬ ‫ﺖ َﻋ ْﻮ َ‬ ‫َﲰ ْﻌ ُ‬
‫ﺼﻠﱡﻮ َن َﻋﻠَْﻴ ُﻜ ْﻢ َو ِﺷَﺮ ُار أَﺋِ ﱠﻤﺘِ ُﻜ ْﻢ‬ ‫ِ‬ ‫ِﺧﻴﺎر أَﺋِ ﱠﻤﺘِ ُﻜﻢ اﻟﱠ ِﺬ ِ‬
‫ﺼﻠﱡﻮ َن َﻋﻠَْﻴ ِﻬ ْﻢ َوﻳُ َ‬ ‫ﻳﻦ ُﲢﺒﱡﻮﻧـَ ُﻬ ْﻢ َوُﳛﺒﱡﻮﻧَ ُﻜ ْﻢ َوﺗُ َ‬ ‫ْ َ‬ ‫َُ‬
‫ﻮل اﻟﻠﱠﻪِ‬ ‫ﻀﻮﻧَ ُﻜ ْﻢ َوﺗَـﻠْ َﻌﻨُﻮﻧـَ ُﻬ ْﻢ َوﻳـَْﻠ َﻌﻨُﻮﻧَ ُﻜ ْﻢ ﻗُـﻠْﻨَﺎ أَﻓَ َﻼ ﻧـُﻨَﺎﺑِ ُﺬ ُﻫ ْﻢ ﻳَﺎ َر ُﺳ َ‬ ‫ِ‬ ‫ِ‬ ‫ﱠِ‬
‫ﻀﻮﻧـَ ُﻬ ْﻢ َوﻳـُْﺒﻐ ُ‬‫ﻳﻦ ﺗـُْﺒﻐ ُ‬
‫اﻟﺬ َ‬
P a g e | 222
‫ﱄ َﻋﻠَْﻴ ِﻪ َو ٍال ﻓَـَﺮآﻩُ ﻳَﺄِْﰐ َﺷْﻴﺌًﺎ ِﻣ ْﻦ‬ ‫ﱢ‬

َ ‫ﺼ َﻼةَ أََﻻ َﻣ ْﻦ ُو‬ ‫ﺎل َﻻ َﻣﺎ أَﻗَ ُﺎﻣﻮا ﻓِﻴ ُﻜ ْﻢ اﻟ ﱠ‬ َ َ‫ﻚ ﻗ‬ ِ
َ ‫ِﻋْﻨ َﺪ ذَﻟ‬
َ َ‫ﺎﻋ ٍﺔ ﻗ‬
‫ﺎل اﺑْ ُﻦ َﺟﺎﺑِ ٍﺮ‬ ِ ِ ِِ ِ
َ َ‫َﻣ ْﻌﺼﻴَﺔ اﻟﻠﱠﻪ ﻓَـﻠْﻴَﻜَْﺮْﻩ َﻣﺎ ﻳَﺄِْﰐ ﻣ ْﻦ َﻣ ْﻌﺼﻴَﺔ اﻟﻠﱠﻪ َوَﻻ ﻳـَْﻨ ِﺰ َﻋ ﱠﻦ ﻳَ ًﺪا ﻣ ْﻦ ﻃ‬
ِ ِِ
‫ﺎﺳﺘَـ ْﻘﺒَ َﻞ اﻟْ ِﻘْﺒـﻠَﺔَ َو َﺟﺜَﺎ َﻋﻠَﻰ‬ ِ ِ

ْ َ‫ﺖ َﻫ َﺬا ﻣ ْﻦ ُﻣ ْﺴﻠ ِﻢ ﺑْ ِﻦ ﻗَـَﺮﻇَﺔَ ﻓ‬
َِ ‫ﻓَـ ُﻘ ْﻠﺖ آﻟﻠﱠ ِﻪ ﻳﺎ أَﺑﺎ اﻟْ ِﻤ ْﻘ َﺪ ِام أ‬
َ ‫َﲰ ْﻌ‬ َ َ ُ
‫ﻚ‬ ٍ ِ‫ف ﺑﻦ ﻣﺎﻟ‬ ِ ُ ‫ﺎل آﻟﻠﱠ ِﻪ ﻟَﺴ ِﻤﻌﺖ ﻫ َﺬا ِﻣﻦ ﻣﺴﻠِ ِﻢ ﺑ ِﻦ ﻗَـﺮﻇَﺔَ ﻳـ ُﻘ‬ َ ‫ُرْﻛﺒَﺘَـْﻴ ِﻪ ﻓَـ َﻘ‬
َ َ ْ َ ‫ﺖ َﻋ ﱢﻤﻲ َﻋ ْﻮ‬ ُ ‫ﻮل َﲰ ْﻌ‬ َ َ ْ ُْ ْ َ ُ ْ َ
ِ ِ َ ‫ﻮل َِﲰﻌﺖ رﺳ‬
ُ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘﻮﻟُﻪ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ُ ْ ُ ‫ﻳـَ ُﻘ‬
Narrated from Al Ḥakam bin Al Mubārak who narrated from Al Walīd bin
Muslim from fiAbdur-Raḥmān bin Yazīd bin Jābir who said, ‘It was related
to me by Zuraiq bin Ḥayyān the former slave of Fazārah that he heard
Muslim bin Qaraẓah Al Ashjafiī who said, ‘I heard fiAwf bin Mālik Al
Ashjafiī who said, ‘I heard the Messenger of Allāh  say: “The best of your
leaders are those whom you love and they love you, you pray for them and
they pray for you. And the worst of your leaders are those people whom
you hate and they hate you, curse them and they curse you”. We asked,
‘may we fight them O Messenger of Allāh ?” He  answered: “No, as
long as they establish ṣalāh amongst you. Remember, whoever raised a
person as a leader before and he sees him committing that which is
disobedience towards Allāh then allow him to hate whatever is carried out
in disobedience towards Allāh and don’t withdraw his support of
obedience to him”’. Ibn Jābir said: ‘I said, by Allāh, O Abū Al Miqdām,
Did you hear this ḥadīth from Muslim bin Qaraẓah?’ He faced the qiblah
and cross-legged he said, ‘By Allāh, I heard this ḥadīth from Muslim bin
Qaraẓah and he said, ‘I heard my uncle fiAwf bin Mālik say, ‘I heard the
Messenger of Allāh  say this’.
MASHRŪfiĪYAH OF TANẒĪM:
Musnad Aḥmad, Kitāb Musnad Ash-Shāmīn (Book of Supported [traditions] of the

people of Shām [Syria]) 16542:
‫‪P a g e | 223‬‬
‫ﻒ َﻛﺎ َن ﻳـُ َﻌ ﱡﺪ ِﰲ اﻟْﺒُ َﺪَﻻ ِء َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ ﺑْ ُﻦ‬ ‫ﻒ ﻣﻮﺳﻰ ﺑﻦ َﺧﻠَ ٍ‬ ‫ٍ‬
‫َﺣ ﱠﺪﺛـَﻨَﺎ َﻋﻔﱠﺎ ُن َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ َﺧﻠَ ُ َ ْ ُ‬
‫ي أَ ﱠن ﻧَِ ِ‬ ‫اﳊﺎ ِر ِ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ‬ ‫ﱯ اﻟﻠﱠﻪ َ‬ ‫ﱠ‬ ‫ث ْاﻷَ ْﺷ َﻌ ِﺮ ﱢ‬ ‫أَِﰊ َﻛﺜ ٍﲑ َﻋ ْﻦ َزﻳْﺪ ﺑْ ِﻦ َﺳ ﱠﻼم َﻋ ْﻦ َﺟﺪﱢﻩ ﳑَْﻄُﻮٍر َﻋ ِﻦ َْ‬
‫ﺲ َﻛﻠِﻤ ٍ‬ ‫ِ‬ ‫ِ‬ ‫َﻋﻠَْﻴ ِﻪ وﺳﻠﱠﻢ ﻗَ َ ِ‬
‫ﺎت أَ ْن‬ ‫ﺎل إ ﱠن اﻟﻠﱠﻪَ َﻋﱠﺰ َو َﺟ ﱠﻞ أ ََﻣَﺮ َﳛْ َﲕ ﺑْ َﻦ َزَﻛ ِﺮﻳﱠﺎ َﻋﻠَْﻴﻬ َﻤﺎ اﻟ ﱠﺴ َﻼم ﲞَ ْﻤ ِ َ‬ ‫ََ َ‬
‫ﱠﻚ ﻗَ ْﺪ‬‫ﻴﺴﻰ إِﻧ َ‬ ‫ ﻬﺑِﻦﱠ وَأَنْ ﻳَﺄْﻣُﺮَ ﺑَﲏِ إِﺳْﺮَاﺋِﻴﻞَ أَنْ ﻳـَﻌْﻤَﻠُﻮا ﻬﺑِِ ﱠﻦ وَﻛﺎد أَ ْن ﻳـﺒ ِﻄﺊ ﻓَـ َﻘ َ ِ‬ ‫َﻌْﻤَﻞ ِ‬
‫ﺎل ﻟَﻪُ ﻋ َ‬ ‫َ َ ُْ َ‬ ‫َ‬
‫ ﻬﺑِﻦﱠ وَﺗَﺄْﻣُﺮَ ﺑَﲏِ إِﺳْﺮَاﺋِﻴﻞَ أَنْ ﻳـَﻌْﻤَﻠُﻮا ﻬﺑِِ ﱠﻦ ﻓَِﺈ ﱠﻣﺎ أَ ْن ﺗُـﺒَـﻠﱢﻐَ ُﻬ ﱠﻦ‬
‫أُﺮْتَ ﲞَِﻤْﺲِ ﻛَﻠِﻤَﺎتٍ أَنْ ﺗـَﻌْﻤَﻞ ِ‬
‫َ‬
‫ﺎل ﻳﺎ أ َِﺧﻲ إِ ﱢﱐ أ ْ ِ‬ ‫ِ‬
‫ﻒ ِﰊ ﻗَ َ‬
‫ﺎل‬ ‫ب أ َْو ُﳜْ َﺴ َ‬ ‫َﺧ َﺸﻰ إ ْن َﺳﺒَـ ْﻘﺘَِﲏ أَ ْن أ َُﻋ ﱠﺬ َ‬ ‫َوإ ﱠﻣﺎ أَ ْن أُﺑـَﻠﱢﻐَ ُﻬ ﱠﻦ ﻓَـ َﻘ َ َ‬
‫ف‬ ‫ﺖ اﻟْﻤ ْﻘ ِﺪ ِس ﺣ ﱠﱴ اﻣﺘ َﻸَ اﻟْﻤﺴ ِﺠ ُﺪ ﻓَـ ُﻘﻌِ َﺪ ﻋﻠَﻰ اﻟﺸﱡﺮ ِ‬ ‫ﻓَﺠﻤﻊ َﳛﲕ ﺑ ِﲏ إِﺳﺮاﺋِﻴﻞ ِﰲ ﺑـﻴ ِ‬
‫َ‬ ‫َ‬ ‫َ َْ َ ْ‬ ‫َ‬ ‫َ َ َ ْ َ َ ْ َ َ َْ‬
‫َﺤَﻤِﺪَ اﻟﻠﱠﻪَ وَأَﺛـْﲎَ ﻋَﻠَﻴْﻪِ ﰒُﱠ ﻗَﺎلَ إِنﱠ اﻟﻠﱠﻪَ ﻋَﺰﱠ وَﺟَﻞﱠ أَﻣَﺮَﱐِ ﲞَِﻤْﺲِ ﻛَﻠِﻤَﺎتٍ أَنْ أَﻋْﻤَﻞَ ﻬﺑِِ ﱠﻦ‬
‫ِ‬ ‫ِِ‬
‫آﻣَﺮُﻛ ْﻢ أَ ْن ﺗَـ ْﻌ َﻤُﻮا ﻬﺑ ﱠﻦ أَﱠوُﳍُ ﱠﻦ أَ ْن ﺗَـ ْﻌﺒُ ُﺪوا اﻟﻠﱠﻪَ َﻻ ﺗُ ْﺸ ِﺮُﻛﻮا ﺑِِﻪ َﺷْﻴﺌًﺎ ﻓَﺈِ ﱠن َﻣﺜَ َﻞ َذﻟ َ‬
‫ﻚ َﻣﺜَ ُﻞ َر ُﺟ ٍﻞ‬ ‫َو ُ‬
‫ﺐ ﻓَﺠﻌﻞ ﻳـﻌﻤﻞ وﻳـﺆﱢدي َﻏﻠﱠﺘﻪ إِ َﱃ َﻏ ِﲑ ﺳﻴﱢ ِﺪﻩِ‬ ‫ا ْﺷﺘَـﺮى ﻋﺒ ًﺪا ِﻣﻦ ﺧﺎﻟِ ِ ِِ ٍ‬
‫ْ َ‬ ‫َُ‬ ‫ﺺ َﻣﺎﻟﻪ ﺑَِﻮِرق أ َْو َذ َﻫ ٍ َ َ َ َ ْ َ ُ َ ُ َ‬ ‫َ َْ ْ َ‬
‫ِ‬
‫ﻚ َوإِ ﱠن اﻟﻠﱠﻪَ َﻋﱠﺰ َو َﺟ ﱠﻞ َﺧﻠَ َﻘ ُﻜ ْﻢ َوَرَزﻗَ ُﻜ ْﻢ ﻓَ ْ‬
‫ﺎﻋﺒُ ُﺪوﻩُ َوَﻻ‬ ‫ﻓَﺄَﻳﱡ ُﻜ ْﻢ َﺳﱠﺮﻩُ أَ ْن ﻳَ ُﻜﻮ َن َﻋْﺒ ُﺪﻩُ َﻛ َﺬﻟ َ‬
‫ِ ِ ِِ‬ ‫ِ‬ ‫آﻣﺮُﻛ ْﻢ ﺑِﺎﻟ ﱠ ِ ِ ﱠ‬ ‫ِ ِِ‬
‫ﺐ َو ْﺟ َﻬﻪُ ﻟ َﻮ ْﺟﻪ َﻋْﺒﺪﻩ َﻣﺎ َﱂْ‬ ‫ﺼ َﻼة ﻓَﺈ ﱠن اﻟﻠﻪَ َﻋﱠﺰ َو َﺟﻞﱠ ﻳـَﻨْﺼ ُ‬ ‫ﺗُ ْﺸﺮُﻛﻮا ﺑﻪ َﺷْﻴﺌًﺎ َو ُ ُ‬
‫ﺻﱠﺮةٌ ِﻣ ْﻦ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻚ َﻛ َﻤﺜَ ِﻞ َر ُﺟ ٍﻞ َﻣ َﻌﻪُ ُ‬ ‫ﺼﻴَ ِﺎم ﻓَِﺈ ﱠن َﻣﺜَ َﻞ ذَﻟ َ‬
‫آﻣُﺮُﻛ ْﻢ ﺑِﺎﻟ ﱢ‬ ‫ﺖ ﻓَِﺈذَا َ‬
‫ﺻﻠﱠْﻴﺘُ ْﻢ ﻓَ َﻼ ﺗَـﻠْﺘَﻔﺘُﻮا َو ُ‬ ‫ﻳـَْﻠﺘَﻔ ْ‬
‫ﺐ ِﻣ ْﻦ‬ ‫ﻮف ﻓَ ِﻢ اﻟ ﱠ ِ ِ ِ ﱠ ِ‬
‫ﺼﺎﺋﻢ ﻋْﻨ َﺪ اﻟﻠﻪ أَﻃْﻴَ ُ‬ ‫ﻚ َوإِ ﱠن ُﺧﻠُ َ‬ ‫ﻚ ِﰲ ﻋِﺼﺎﺑ ٍﺔ ُﻛﻠﱡﻬﻢ َِﳚ ُﺪ ِرﻳﺢ اﻟْ ِﻤﺴ ِ‬
‫َ ْ‬ ‫َ َ ُْ‬
‫ِﻣﺴ ٍ‬
‫ْ‬
‫َﺳَﺮﻩُ اﻟْ َﻌ ُﺪ ﱡو ﻓَ َﺸ ﱡﺪوا ﻳَ َﺪﻳِْﻪ إِ َﱃ‬ ‫ِ‬
‫ﺼ َﺪﻗَ ِﺔ ﻓَِﺈ ﱠن َﻣﺜَ َﻞ ذَﻟ َ‬
‫ﻚ َﻛ َﻤﺜَ ِﻞ َر ُﺟ ٍﻞ أ َ‬ ‫آﻣُﺮُﻛ ْﻢ ﺑِﺎﻟ ﱠ‬ ‫ِر ِ ِ ِ‬
‫ﻳﺢ اﻟْﻤ ْﺴﻚ َو ُ‬
‫ِ‬ ‫ِ ِ‬ ‫ِ‬ ‫ﻀ ِﺮﺑُﻮا ُﻋﻨُـ َﻘﻪُ ﻓَـ َﻘ َ‬ ‫ﻋﻨ ِﻘ ِﻪ وﻗَﺪ ِ‬
‫ي ﻧـَ ْﻔﺴﻲ ﻣْﻨ ُﻜ ْﻢ ﻓَ َﺠ َﻌ َﻞ ﻳـَ ْﻔﺘَﺪي ﻧـَ ْﻔ َﺴﻪُ‬ ‫ﺎل َﻫ ْﻞ ﻟَ ُﻜ ْﻢ أَ ْن أَﻓْـﺘَﺪ َ‬ ‫ﱠﻣﻮﻩُ ﻟﻴَ ْ‬
‫ُُ َ ُ‬
‫ِ‬ ‫ِ‬ ‫ِﻣْﻨـ ُﻬ ْﻢ ﺑِﺎﻟْ َﻘﻠِ ِﻴﻞ َواﻟْ َﻜﺜِ ِﲑ َﺣ ﱠﱴ ﻓَ ﱠ‬
‫ﻚ‬ ‫آﻣُﺮُﻛ ْﻢ ﺑِﺬ ْﻛ ِﺮ اﻟﻠﱠ ِﻪ َﻋﱠﺰ َو َﺟﻞﱠ َﻛﺜِ ًﲑا َوإِ ﱠن َﻣﺜَ َﻞ ذَﻟ َ‬ ‫ﻚ ﻧـَ ْﻔ َﺴﻪُ َو ُ‬
‫ﺼ َﻦ ﻓِ ِﻴﻪ َوإِ ﱠن اﻟْ َﻌْﺒ َﺪ‬ ‫َﻛﻤﺜَ ِﻞ رﺟ ٍﻞ ﻃَﻠَﺒﻪ اﻟْﻌ ُﺪ ﱡو ِﺳﺮاﻋﺎ ِﰲ أَﺛَِﺮﻩِ ﻓَﺄَﺗَﻰ ِﺣﺼﻨًﺎ ﺣ ِ‬
‫ﺼﻴﻨًﺎ ﻓَـﺘَ َﺤ ﱠ‬ ‫ْ َ‬ ‫ًَ‬ ‫َ َ ُ َُ َ‬
‫ﻮل اﻟﻠﱠ ِﻪ‬ ‫ﺎل َر ُﺳ ُ‬ ‫ﺎن إِ َذا َﻛﺎ َن ِﰲ ِذ ْﻛ ِﺮ اﻟﻠﱠ ِﻪ َﻋﱠﺰ َو َﺟ ﱠﻞ ﻗَ َ‬
‫ﺎل ﻓَـ َﻘ َ‬ ‫أَﺣﺼﻦ ﻣﺎ ﻳ ُﻜﻮ ُن ِﻣﻦ اﻟﺸﱠﻴﻄَ ِ‬
‫ْ ْ‬ ‫ْ َُ َ َ‬
‫ﺎﻋ ِﺔ‬ ‫ﺎﳉﻤ ِ‬ ‫ِِ‬
‫ﺎﻋﺔ َواﻟ ﱠﺴ ْﻤ ِﻊ َواﻟﻄﱠ َ‬ ‫َﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ وَأَﻧَﺎ آﻣُﺮُﻛُﻢْ ﲞَِﻤْﺲٍ اﻟﻠﱠﻪُ أَﻣَﺮَﱐِ ﻬﺑ ﱠﻦ ﺑِ َْ َ َ‬
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َ‫ﻴﺪ ِﺷ ٍْﱪ ﻓَـ َﻘ ْﺪ َﺧﻠَ َﻊ ِرﺑْـ َﻘﺔ‬ ِ ‫اﳉﻤ‬ ِ ِْ ‫وا ْﳍِﺠﺮةِ و‬

َ ‫ﺎﻋ ِﺔ ﻗ‬ ِ ِ
َ َ َْ ‫اﳉ َﻬﺎد ِﰲ َﺳﺒِ ِﻴﻞ اﻟﻠﱠﻪ ﻓَﺈِﻧﱠﻪُ َﻣ ْﻦ َﺧَﺮ َج ﻣ ْﻦ‬ َ َْ َ
ِ ِ ِ ِ ِ ْ ‫اﻹﺳ َﻼِم ِﻣﻦ ﻋﻨُ ِﻘ ِﻪ إِﱠﻻ أَ ْن ﻳـﺮِﺟﻊ وﻣﻦ دﻋﺎ ﺑِ َﺪﻋﻮى‬
‫ﱠﻢ ﻗَﺎﻟُﻮا ﻳَﺎ‬ َ ‫اﳉَﺎﻫﻠﻴﱠﺔ ﻓَـ ُﻬ َﻮ ﻣ ْﻦ ُﺟﺜَﺎء َﺟ َﻬﻨ‬ َ ْ َ َ ْ َ َ َ َْ ُ ْ ْ ِْ
‫ﺻﻠﱠﻰ َوَز َﻋ َﻢ أَﻧﱠﻪُ ُﻣ ْﺴﻠِ ٌﻢ ﻓَ ْﺎد ُﻋﻮا‬ َ ‫ﺻ َﺎم َوإِ ْن‬َ ‫ﺎل َوإِ ْن‬ َ َ‫ﺻﻠﱠﻰ ﻗ‬ َ ‫ﺻ َﺎم َوإِ ْن‬
ِ َ ‫رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ َوإِ ْن‬ َُ
‫ﲔ ﻋِﺒَ َﺎد اﻟﻠﱠ ِﻪ َﻋﱠﺰ َو َﺟ ﱠﻞ‬ ِِ ِِ ِ ِ ْ ‫اﻟْﻤﺴﻠِ ِﻤﲔ ﺑِﺄ‬
َ ‫ﲔ اﻟْ ُﻤ ْﺆﻣﻨ‬ ُ ‫َﲰَﺎﺋ ِﻬ ْﻢ ﲟَﺎ َﲰﱠ‬
َ ‫ﺎﻫ ْﻢ اﻟﻠﱠﻪُ َﻋﱠﺰ َو َﺟ ﱠﻞ اﻟْ ُﻤ ْﺴﻠﻤ‬ َ ُْ
Narrated to us from fiAffān who narrated from Abū Khalaf Mūsā bin
Khalaf considered to be in Al Budalā√ who narrated from Yaḥyā bin Abī
Kathīr from Zaid bin Salām from Jaddah Mamṭūr from Al Ḥārith Al
Ashfiarī that the Prophet  said: “Allāh  commanded Yaḥyā bin
Zakarīya  with five provisos in order for them to be practiced, and
commanded the Banī Isrā√īl to implement them. However, Yaḥyā was
delayed in conveying them. Then fiĪsā said to him, ‘Indeed you were
commanded with five provisos for you to practice and also you
commanded the Banī Isrā√īl to implement them. Now you convey them or I
will convey them’. Then he said, ‘O my brother, indeed I fear that if you
precede me I will undoubtedly be tortured or drowned’. (The Messenger
of Allāh ) said: “Then Yaḥyā gathered together the Banī Isrā√īl at the
Baitul Maqdis, until that masjid became full, and he sat at the place of the
Imām, praised Allāh and said, ‘Allāh  has commanded me to practice
five provisos and for all of you to implement and practice them. The first is
that you all worship Allāh and do not ally (partner) Him with anything
whatsoever. An example of that matter is as if a person who bought a slave
from his wealth with an amount of money or from gold, but unfortunately
that slave worked for another master, so who would feel at ease with such
a situation? Indeed Allāh  has created all of you, bestowed blessings
upon all of you, so worship Him and don’t let it be that you associate any
partners whatsoever with Him. I command all of you to perform ṣalāh.
Indeed Allāh  presents His face towards the face of His slave as long as
he does not turn away. If all of you perform ṣalāh, do not turn away. I
command all of you to perform fasting, and an example of that is like a
person who carries a bottle of perfume to a group of people all of whom
sense its aroma. The smell of a person’s breath who is fasting is more
aromatic to Allāh than the aroma of musk. I command you all to perform
ṣadaqāh. Indeed an example of that is of a person who is taken prisoner by
the enemy, then both his hands are strapped to his neck and he is lain out
before them to be killed. Then he endeavors to deal with them. ‘How about
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if I pay a ransom to you to be freed?’ So he frees himself by means of

something small or large until he frees himself. I command you all to
perfrom dhikr (remembrance) in abundance towards Allāh . An example
of that is in the way of a person whose enemy is quickly pursuing him and
then he arrives at a sturdy fort, and the fortress becomes a place of safety.
Indeed a slave will be more able to safeguard himself from Satan if he is
in a state of performing dhikr towards Allāh ”. (Al Ḥārith Al Ashfiarī)
said, ‘Then the Messenger of Allāh  said: “I command all of you with five
matters that Allāh has commanded to me: jamāfiah, samfii, ṭāfiat, hijrah,
and jihad fī sabīlillāh. Whomsoever leaves the jamāfiah by so much as a
yard, then he has relinquished the agreement of Islām from his neck until
he returns. Whomsoever invites people to the evils of jāhilīyah, then he is
amongst the carrion of Hell”. They asked, ‘O Messenger of Allāh , even
if he performs fast and ṣalāh?’ he answered: “Even if he fasts and
performs ṣalāh and considers himself to be a Muslim. Call the Muslims by
means of the names of Allāh  and call them Muslims, believers and
servants of Allāh”.
MASHRŪfiĪYAH OF AS-SAMʿU:
Musnad Abī Mājah, Kitāb Al Jihād (Book of Jihād) 2851:
ٍ ِ‫ﻒ ﻗَ َﺎﻻ ﺣ ﱠﺪﺛـَﻨﺎ َﳛﲕ ﺑﻦ ﺳﻌ‬

ُ‫ﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺷ ْﻌﺒَﺔ‬ ٍ َ‫ﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑﻦ ﺑﺸﱠﺎ ٍر وأَﺑﻮ ﺑِ ْﺸ ٍﺮ ﺑﻜْﺮ ﺑﻦ َﺧﻠ‬
َ ُ ْ َْ َ َ ُْ ُ َ ُ َ َ ُْ َ
ْ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ ُ ‫ﺎل رﺳ‬ ٍ ِ‫ﺲ ﺑ ِﻦ ﻣﺎﻟ‬
‫اﲰَﻌُﻮا‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ‫ﺎل ﻗ‬ َ َ‫ﻚ ﻗ‬ َ ْ ِ َ‫ﺎح َﻋ ْﻦ أَﻧ‬ ِ ‫َﺣ ﱠﺪﺛَِﲏ أَﺑُﻮ اﻟﺘﱠـﻴﱠ‬
ِ ِ ِ
ٌ‫ْﺳﻪُ َزﺑِﻴﺒَﺔ‬ ْ ‫َوأَﻃﻴﻌُﻮا َوإِ ْن‬
َ ‫اﺳﺘُـ ْﻌﻤ َﻞ َﻋﻠَْﻴ ُﻜ ْﻢ َﻋْﺒ ٌﺪ َﺣﺒَﺸ ﱞﻲ َﻛﺄَ ﱠن َرأ‬
Narrated to us by Muḥammad bin Bashshār and Abū Bishr Bakr bin

Khalaf (both of whom) said, ‘it was narrated to us from Yaḥyā bin Safiīd
who narrated from Shufibah, who narrated to me from Abū At-Tayyāḥ from
Anas bin Mālik who said, the Messenger of Allāh  said: “Listen and be
obedient even though the leader of you all is a black slave with curly
hair”’.
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Musnad Aḥmad, Kitāb Bāqī Musnad Al Muktharīn (Book of the Supported

Multiple Remainder [of Narrations of the Companions]) 11683:
‫ﻮل اﻟﻠﱠ ِﻪ‬

ُ ‫ﺎل َر ُﺳ‬ َ َ‫ﺎل ﻗ‬َ َ‫ﺲ ﻗ‬ ٍ َ‫ﺎح َﻋ ْﻦ أَﻧ‬ ٍ ِ‫ﺣ ﱠﺪﺛـَﻨﺎ َﳛﲕ ﺑﻦ ﺳﻌ‬
ِ ‫ﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺷ ْﻌﺒَﺔُ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ اﻟﺘﱠـﻴﱠ‬ َ ُ ْ َْ َ َ
ِ ِ ِ ْ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬
ٌ‫ْﺳﻪُ َزﺑِﻴﺒَﺔ‬ ْ ‫اﲰَ ُﻌﻮا َوأَﻃ ُﻴﻌﻮا َوإِ ْن‬
َ ‫اﺳﺘُـ ْﻌﻤ َﻞ َﻋﻠَْﻴ ُﻜ ْﻢ َﺣﺒَﺸ ﱞﻲ َﻛﺄَ ﱠن َرأ‬ َ
Narrated to us from Yaḥya bin Safiīd who narrated from Shufibah who
narrated from Abū At-Tayyāḥ from Anas who said, ‘The Messenger of
Allāh  said: “Listen and obey even when the one who is your leader is a
Abyssinian slave whose hair is dry and curly”’.
Musnad Aḥmad, Kitāb Bāqī Musnad Al Muktharīn (Book of the Supported

Multiple Remainder [of Narrations of the Companions]) 11683:
ٍ ِ‫ﺎح أَﻧﱠﻪ َِﲰﻊ أَﻧَﺲ ﺑﻦ ﻣﺎﻟ‬

‫ﱢث أَ ﱠن‬
ُ ‫ﻚ ُﳛَﺪ‬ َ َ ْ َ َ ُ ِ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﺟ ْﻌ َﻔ ٍﺮ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺷ ْﻌﺒَﺔُ َﻋ ْﻦ أَِﰊ اﻟﺘﱠـﻴﱠ‬
ٌ‫ْﺳﻪُ َزﺑِﻴﺒَﺔ‬ ِ ِ ِ ْ ‫ﺎل ِﻷَِﰊ ذَﱟر‬
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫رﺳ‬
َ ‫اﲰَ ْﻊ َوأَﻃ ْﻊ َوﻟَ ْﻮ ﳊَﺒَﺸ ﱟﻲ َﻛﺄَ ﱠن َرأ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ
Narrated to us from Muḥammad bin Jafifar who narrated from Shufibah
from Abī At-Tayyāḥ who heard Anas bin Mālik narrate that the Messenger
of Allāh  once said to Abī Dharr: “Listen and obey even if it is an
Abyssinian who has a curly head (of hair)”’.
ṢaḥīḥMuslim, Kitāb Al Imārat 3420:
ٍ ْ‫ي وأَﺑُﻮ ُﻛﺮﻳ‬ ِ ٍ ِ‫ﱠ‬ ِ

‫ﺐ ﻗَﺎﻟُﻮا َﺣ ﱠﺪﺛـَﻨَﺎ اﺑْ ُﻦ‬ َ َ ‫و َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ﺑَ ْﻜﺮ ﺑْ ُﻦ أَِﰊ َﺷْﻴﺒَﺔَ َو َﻋْﺒ ُﺪ اﻟﻠﻪ ﺑْ ُﻦ ﺑـَﱠﺮاد ْاﻷَ ْﺷ َﻌﺮ ﱡ‬
‫ﺎل إِ ﱠن َﺧﻠِﻴﻠِﻲ‬ َ َ‫ﺖ َﻋ ْﻦ أَِﰊ ذَﱟر ﻗ‬ ‫ﻳﺲ َﻋ ْﻦ ُﺷ ْﻌﺒَﺔَ َﻋ ْﻦ أَِﰊ ِﻋ ْﻤَﺮا َن َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ اﻟ ﱠ‬
ِ ‫ﺼ ِﺎﻣ‬ ِِ
َ ‫إ ْدر‬
‫اف و َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ﺑَﺸﱠﺎ ٍر َﺣ ﱠﺪﺛـَﻨَﺎ‬ ِ ‫ُﻃﻴﻊ وإِ ْن َﻛﺎ َن ﻋﺒ ًﺪا ُﳎﺪﱠع ْاﻷَﻃْﺮ‬ ِ ِ َ ‫أ َْو‬
َ َ َ َْ َ َ ‫ﺻﺎﱐ أَ ْن أ َْﲰَ َﻊ َوأ‬
َِ ‫ﱠﻀﺮ ﺑﻦ ُﴰﻴ ٍﻞ‬
‫ﲨ ًﻴﻌﺎ ﻋَ ْﻦ ُﺷ ْﻌﺒَﺔَ ﻋَ ْﻦ أَِﰊ‬ ْ ‫ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﺟ ْﻌ َﻔ ٍﺮ ح و َﺣ ﱠﺪﺛـَﻨَﺎ إِ ْﺳ َﺤ ُﻖ أ‬
َْ ُ ْ ُ ْ ‫َﺧﺒَـَﺮﻧَﺎ اﻟﻨ‬
ِ ‫ِﻤْﺮَانَ ﻬﺑ َﺬ اﻹِْﺳْﻨَﺎدِ وَﻗَﺎﻻَ ﰲِ اﳊَْﺪِﻳﺚِ ﻋَﺒْﺪًا ﺣَﺒَﺸِﻴًّﺎ ُﳎﺪﱠع ْاﻷَﻃْﺮ‬
‫اف و َﺣ ﱠﺪﺛـَﻨَﺎﻩ ُﻋﺒَـْﻴ ُﺪ اﻟﻠﱠ ِﻪ‬ ِ
َ َ َ َ
P a g e | 227
‫ﻳﺲ َﻋْﺒ ًﺪا‬ِ ِ َ َ‫اﻹ ْﺳﻨَ ِﺎد َﻛﻤﺎ ﻗ‬ ِ

ِْ ‫ْﻦُ ﻣُﻌَﺎذٍ ﺣَﺪﱠﺛـَﻨَﺎ أَﰊِ ﺣَﺪﱠﺛـَﻨَﺎ ﺷُﻌْﺒَﺔُ ﻋَﻦْ أَﰊِ ﻋِﻤْﺮَانَ ﻬﺑَ َﺬا‬
َ ‫ﺎل اﺑْ ُﻦ إ ْدر‬ َ
ِ ‫ُﳎﺪﱠع ْاﻷَﻃْﺮ‬
‫اف‬ َ َ َ
And narrated to us from Abū bakr bin Abī Shaibah and fiAbdullāh bin
Barrād Al Ishfiarī and Abū Kuraib who said, ‘it was narrated to us from
Ibn Idrīs from Shufibah from Abī fiImrān from fiAbdullāh bin Aṣ-Ṣāmit
from Abī Dharr who said, ‘Indeed my beloved (the Messenger of Allāh )
left to me to always hear and obey even if it was towards a maimed slave’.
And it was narrated to us from Muḥammad bin Bashshār who narrated
from Muḥammad bin Jafifar (and in another version it states) narrated to
us from Isḥaq who related to us from An-Naḍr bin Shumail and all of them
from Shufibah from Abī fiImrān with this sanād and he said in his
narration, ‘An Abyssinian maimed slave’. And it was narrated to us from
fiUbaidullāh bin Mufiādh who narrated from his father who narrated from
Shufibah from Abī fiImrān with the sanād as in the words of Ibn Idrīs, that
is, ‘An Abyssinian maimed slave’.
Sunan Abī Mājah, Kitāb Al Jihād 2853:
‫اﳉَْﻮِﱐﱢ َﻋ ْﻦ‬ ْ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ﺑَﺸﱠﺎ ٍر َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﺟ ْﻌ َﻔ ٍﺮ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺷ ْﻌﺒَﺔُ َﻋ ْﻦ أَِﰊ ِﻋ ْﻤَﺮا َن‬
‫ﺼ َﻼةُ ﻓَِﺈ َذا َﻋْﺒ ٌﺪ‬ ِ ِ ِ ِ ِ ‫ﻋﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑ ِﻦ اﻟ ﱠ‬
‫ﺖ اﻟ ﱠ‬ َ ‫ﺼﺎﻣﺖ َﻋ ْﻦ أَِﰊ َذ ﱟر أَﻧﱠﻪُ اﻧْـﺘَـ َﻬﻰ إ َﱃ اﻟﱠﺮﺑَ َﺬة َوﻗَ ْﺪ أُﻗ‬
ْ ‫ﻴﻤ‬ ْ َْ
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ‬ ِِ ِ
َ ‫ﺻ ِﺎﱐ َﺧﻠﻴﻠﻲ‬ َ ‫ﺐ ﻳـَﺘَﺄَ ﱠﺧُﺮ ﻓَـ َﻘ‬
َ ‫ﺎل أَﺑُﻮ َذ ﱟر أ َْو‬ َ ‫ﻴﻞ َﻫ َﺬا أَﺑُﻮ ذَﱟر ﻓَ َﺬ َﻫ‬
َ ‫ﻳـَ ُﺆﱡﻣ ُﻬ ْﻢ ﻓَﻘ‬
ِ ‫َﺳَﻠﱠﻢَ أَنْ أَﲰَْﻊَ وَأُﻃِﻴﻊَ وَإِنْ ﻛَﺎنَ ﻋَﺒْﺪًا ﺣَﺒَﺸِﻴًّﺎ ُﳎﺪﱠع ْاﻷَﻃْﺮ‬
‫اف‬ َ َ َ
Narrated to us from Muḥammad bin Bashshār who narrated from
Muḥammad bin Jafifar who narrated from Shufibah from Abī fiImrān Al
Jawnī from fiAbdullāh bin Aṣ-Ṣāmit from Abī Dharr who had reached
Rabadhah when the Iqāmah for ṣalāt had already been given, and there
was a slave leading them in prayer. It was said. ‘This is Abū Dharr’, so he
(the slave) started to move back. But Abū Dharr said, ‘My close friend (the
Messenger of Allāh ) told me to listen and obey, even if (the leader was)
and Abyssinian slave with amputated limbs’.
P a g e | 228
Musnad Aḥmad, Kitāb Musnad Al Anṣār (Book of the Supported Helpers)

20458:
‫ﺎج ﻗَ َﺎﻻ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺷ ْﻌﺒَﺔُ َﻋ ْﻦ أَِﰊ ِﻋ ْﻤَﺮا َن َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ‬ ٌ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﺟ ْﻌ َﻔ ٍﺮ َو َﺣ ﱠﺠ‬
‫َﻃ ْﻊ َوﻟَ ْﻮ ﻟِ َﻌْﺒ ٍﺪ ُﳎَ ﱠﺪ ِع‬
ِ ‫اﲰﻊ وأ‬ ٍ ِ ِ ِ ِ ِ ‫ﺎل أَو‬
َ ْ َْ ‫ﺻﺎﱐ َﺧﻠﻴﻠﻲ َﻋﻠَْﻴﻪ اﻟ ﱠﺴ َﻼم ﺑﺜََﻼﺛَﺔ‬ َ ْ َ َ‫ﺼﺎﻣﺖ َﻋ ْﻦ أَِﰊ ذَ ﱟر ﻗ‬
ِ ِ ‫اﻟ ﱠ‬
ِ ِ َ ِ‫ﺖ ِﻣﻦ ِﺟﲑاﻧ‬ ٍ ِ ِ
ُ‫ﻚ ﻓَﺄَﺻْﺒـ ُﻬ ْﻢ ﻣﻨْﻪ‬ َ ْ ‫ﺖ َﻣَﺮﻗَﺔً ﻓَﺄَ ْﻛﺜ ْﺮ َﻣﺎءَ َﻫﺎ ﰒُﱠ اﻧْﻈُْﺮ أ َْﻫ َﻞ ﺑـَْﻴ‬ َ ‫ْاﻷَﻃَْﺮاف َوإِذَا‬
َ ‫ﺻﻨَـ ْﻌ‬
‫ﻚ َوإِﱠﻻ‬ ِ ِ ‫وف وﺻ ﱢﻞ اﻟ ﱠ‬ ٍ ِ
َ َ‫ﺻ َﻼﺗ‬ َ ‫ت‬ ْ ‫ﺻﻠﱠﻰ ﻓَـ َﻘ ْﺪ أ‬
َ ‫َﺣَﺮْز‬ َ ‫اﻹ َﻣ َﺎم ﻗَ ْﺪ‬ َ ‫ﺼ َﻼةَ ﻟ َﻮﻗْﺘ َﻬﺎ َوإِ َذا َو َﺟ ْﺪ‬
ِْ ‫ت‬ َ َ ‫ﲟَْﻌُﺮ‬
ٌ‫ﻓَ ِﻬ َﻲ ﻧَﺎﻓِﻠَﺔ‬
Narrated to us from Muḥammad bin Jafifar and Ḥajjāj who said, ‘it was
narrated to us from Shufibah from Abī fiImrān from fiAbdullāh bin Aṣ-Ṣāmit
from Abī Dharr who said, ‘My beloved (Messenger of Allāh ) advised
me: “You must hear and obey even though the person be a black slave with
curly hair, and if you cook then use plenty of gravy, then look to your
neighbours and give them some of your food, and perform ṣalāt at its
correct time; and if you have an Imām who has already carried out ṣalāt
then you must safeguard your ṣalāt, but if that hasn’t occurred (the ṣalāt
that you undertake together with the Imām) then that will be a sunnah
blessing for you”’.
Musnad Aḥmad, Kitāb Musnad Al Anṣār 20525:
‫ﺖ‬ ِ ‫ﺼ ِﺎﻣ‬ ‫اﳉَْﻮِﱐﱡ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ اﻟ ﱠ‬ ْ ‫ﻴﺪ َﻋ ْﻦ ُﺷ ْﻌﺒَﺔَ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ِﻋ ْﻤَﺮا َن‬ ٍ ِ‫ﺣ ﱠﺪﺛـَﻨﺎ َﳛﲕ ﺑﻦ ﺳﻌ‬
َ ُ ْ َْ َ َ
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِِ ِ ‫ﺎل ﻟَ ﱠﻤﺎ ﻗَ ِﺪم أَﺑﻮ ذَ ﱟر َﻋﻠَﻰ ُﻋﺜْﻤﺎ َن ِﻣﻦ اﻟﺸ‬
َ ‫ﺎل أ ََﻣَﺮِﱐ َﺧﻠﻴﻠﻲ‬ َ ‫ﱠﺎم ﻓَـ َﻘ‬ ْ َ ُ َ َ َ‫ﻗ‬
‫ﺖ َﻣَﺮﻗَﺔً ﻓَﺄَ ْﻛﺜِْﺮ َﻣﺎءَ َﻫﺎ ﰒُﱠ اﻧْﻈُْﺮ أ َْﻫ َﻞ‬ ِ ِ ْ ‫ث‬ ٍ ‫ﺑِﺜ َﻼ‬
َ ‫ﱠع ْاﻷَﻃَْﺮاف َوإِذَا‬
َ ‫ﺻﻨَـ ْﻌ‬ َ ‫اﲰَ ْﻊ َوأَﻃ ْﻊ َوﻟَ ْﻮ َﻋْﺒ ًﺪا ُﳎَﺪ‬ َ
ِ ِ ‫وف وﺻ ﱢﻞ اﻟ ﱠ‬ ٍ ِ ِ ِ ِ
ِْ ‫ت‬
‫اﻹ َﻣ َﺎم ﻗَ ْﺪ‬ َ ‫ﺼ َﻼ َة ﻟ َﻮﻗْﺘ َﻬﺎ ﻓَِﺈ ْن َو َﺟ ْﺪ‬ َ َ ‫ﻚ ﻓَﺄَﺻْﺒـ ُﻬ ْﻢ ﻣْﻨـ َﻬﺎ ﲟَْﻌُﺮ‬ َ ِ‫ﺖ ِﻣ ْﻦ ﺟ َﲑﺗ‬ ٍ ‫ﺑـﻴ‬
َْ
ٌ‫ﻚ َوإِﱠﻻ ﻓَ ِﻬ َﻲ ﻧَﺎﻓِﻠَﺔ‬َ َ‫ﺻ َﻼﺗ‬َ ‫ت‬ َ ‫َﺣَﺮْز‬ْ ‫ﺻﻠﱠﻰ ﻓَـ َﻘ ْﺪ أ‬
َ
P a g e | 229
Narrated to u from Yaḥyā bin Safiīd from Shufibah who narrated from Abū
fiImrān Al Jawnī from fiAbdullāh bin Aṣ-Ṣāmit who said, ‘When Abū Dharr
arrived in front of fiUthmān in Syria, he immediately said, ‘My beloved 
commanded me with three matters: to hear and obey even if it be a
disabled slave, if you cook then use plenty of water, then look to your
neighbours, and then give them something from your food in goodness, and
perform ṣalāt on time; if you find that the Imām has already performed
ṣalāt then you must guard your ṣalāt, but if the Imām has not yet performd
ṣalāt then it will be a sunnah blessing for you’.
Ṣaḥīḥ Muslim, Kitāb Al Imārat 3423:
‫ﺻﻠﱠﻰ‬ ِ ِ ِ ٍ ِ‫ﺣ ﱠﺪﺛـَﻨﺎ ﻗُـﺘـﻴﺒﺔُ ﺑﻦ ﺳﻌ‬

‫ﺚ َﻋ ْﻦ ُﻋﺒَـْﻴﺪ اﻟﻠﱠﻪ َﻋ ْﻦ ﻧَﺎﻓ ٍﻊ َﻋ ْﻦ اﺑْ ِﻦ ُﻋ َﻤَﺮ َﻋ ْﻦ اﻟﻨِ ﱢ‬
َ ‫ﱠﱯ‬ ٌ ‫ﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ﻟَْﻴ‬ َ ُ ْ َْ َ َ َ
‫ﺐ َوَﻛ ِﺮَﻩ إِﱠﻻ أَ ْن ﻳـُ ْﺆَﻣَﺮ‬ ِ ِِ ِ َ َ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ أَﻧﱠﻪُ ﻗ‬
‫َﺣ ﱠ‬ َ ‫ﺎل َﻋﻠَﻰ اﻟْ َﻤ ْﺮء اﻟْ ُﻤ ْﺴﻠﻢ اﻟ ﱠﺴ ْﻤ ُﻊ َواﻟﻄﱠﺎﻋَﺔُ ﻓ‬
ٍ ‫ﺎﻋﺔَ و ﺣ ﱠﺪﺛـَﻨَﺎﻩ ُزَﻫْﻴـﺮ ﺑْﻦ ﺣﺮ‬ ٍِ ِ ِ ِ ٍِ ِ
‫ب َوُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟْ ُﻤﺜَـ ﱠﲎ‬ َْ ُ ُ َ َ َ‫ﲟَْﻌﺼﻴَﺔ ﻓَﺈ ْن أُﻣَﺮ ﲟَْﻌﺼﻴَﺔ ﻓَ َﻼ ﲰَْ َﻊ َوَﻻ ﻃ‬
ِ
‫ﻟْﻘَﻄﱠﺎنُ ح و ﺣَﺪﱠﺛـَﻨَﺎ اﺑْﻦُ ﳕَُﲑٍْ ﺣَﺪﱠﺛـَﻨَﺎ أَﰊِ ﻛِﻼَﳘَُﺎ ﻋَﻦْ ﻋُﺒـَﻴْﺪِ اﻟﻠﱠﻪِ ﻬﺑَ َﺬا‬ ‫ﻗَ َﺎﻻ َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ َوُﻫ َﻮ‬
ِ ِ ِْ
ُ‫اﻹ ْﺳﻨَﺎد ﻣﺜْـﻠَﻪ‬
Narrated to us from Qutaibah bin Safiīd who narrated from Laith from
fiUbaidillāh from Nāfifi from Ibn fiUmar from the Prophet  that he said:
“It is obligatory for every person to hear and obey, both whether it be
towards something he likes or hates, except if he is commanded to do
something evil, then there is no obligation to listen and obey”. And it was
narrated to us from Zuhair bin Ḥarb and Muḥammad bin Al Muthanna
who said, ‘it was narrated to us from Yaḥyā that is Al Qaṭṭān (and in
another version it says) and it was narrated o us from Numair who
narrated from my father both from fiUbaidullāh with a similar sanād’.
Sunan At-Tirmidhī, kitāb Al Jihād 1629:

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‫ﺎل‬
َ َ‫ﺎل ﻗ‬ َ َ‫ﺚ َﻋ ْﻦ ُﻋﺒَـْﻴ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ ُﻋ َﻤَﺮ َﻋ ْﻦ ﻧَﺎﻓِ ٍﻊ َﻋ ْﻦ اﺑْ ِﻦ ُﻋ َﻤَﺮ ﻗ‬ ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﺘَـْﻴﺒَﺔُ َﺣ ﱠﺪﺛـَﻨَﺎ اﻟﻠﱠْﻴ‬
‫ﺐ َوَﻛ ِﺮَﻩ َﻣﺎ‬ ِ ِِ ِ ِ ِ ُ ‫رﺳ‬
‫َﺣ ﱠ‬
َ ‫ﺎﻋﺔُ َﻋﻠَﻰ اﻟْ َﻤ ْﺮء اﻟْ ُﻤ ْﺴﻠﻢ ﻓ‬ َ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ اﻟ ﱠﺴ ْﻤ ُﻊ َواﻟﻄﱠ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ
ِ ِ ٍِ ِ ِ ٍِ ِ
‫ﻴﺴﻰ َوِﰲ اﻟْﺒَﺎب َﻋ ْﻦ‬ َ ‫ﺎل أَﺑُﻮ ﻋ‬ َ َ‫َﱂْ ﻳـُ ْﺆَﻣ ْﺮ ﲟَْﻌﺼﻴَﺔ ﻓَِﺈ ْن أُﻣَﺮ ﲟَْﻌﺼﻴَﺔ ﻓَ َﻼ ﲰَْ َﻊ َﻋﻠَْﻴﻪ َوَﻻ ﻃ‬
َ َ‫ﺎﻋﺔَ ﻗ‬
ِ ‫ﻳﺚ ﺣﺴﻦ‬ ِ ‫اﳊَ َﻜ ِﻢ ﺑْ ِﻦ َﻋ ْﻤ ٍﺮو اﻟْﻐِ َﻔﺎ ِر ﱢ‬ ٍ ْ‫ﺼ‬ ِ ِ
‫ﻴﺢ‬
ٌ ‫ﺻﺤ‬ َ ٌ َ َ ٌ ‫ي َوَﻫ َﺬا َﺣﺪ‬ ْ ‫ﲔ َو‬ َ ‫َﻋﻠ ﱟﻲ َوﻋ ْﻤَﺮا َن ﺑْ ِﻦ ُﺣ‬
Narrated to us from Qutaibah who narrated from Al Laith from
fiUbaidillāh bin fiUmar from Nāfifi from fiUmar who said, ‘The Messenger
of Allāh  said: “Let a Muslim hear and obey, both in matters that are
liked or hated by him as long as he is not commanded to evil. If he is
commanded to carry out evil, then he is not permitted to hear and obey”.
Abū fiĪsā said, ‘Within this section there are also aḥādīth from fiAlī and
fiImrān bin Ḥuṣain and Al Ḥakam bin fiAmrū Al Ghifārī and these aḥādīth
are ḥasan ṣaḥīḥ’.
Sunan An-Nasā√ī, Kitāb Al Baifiat (Book of Pledges) 4135:
َ َ‫ﺚ َﻋ ْﻦ ُﻋﺒَـْﻴ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ أَِﰊ َﺟ ْﻌ َﻔ ٍﺮ َﻋ ْﻦ ﻧَﺎﻓِ ٍﻊ َﻋ ْﻦ اﺑْ ِﻦ ُﻋ َﻤَﺮ ﻗ‬

‫ﺎل‬ ُ ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ اﻟﻠﱠْﻴ‬
َ َ‫َﺧﺒَـَﺮﻧَﺎ ﻗُـﺘَـْﻴﺒَﺔُ ﻗ‬
ْ‫أ‬
‫ﺐ‬
‫َﺣ ﱠ‬ ِ ‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﻋﻠَﻰ اﻟْﻤﺮِء اﻟْﻤﺴﻠِ ِﻢ اﻟ ﱠﺴﻤﻊ واﻟﻄﱠ‬
َ ‫ﻴﻤﺎ أ‬ َ ‫ﺎﻋﺔُ ﻓ‬
َ َ ُْ ْ ُ َْ َ َ َ َ ْ َ ُ َ ُ ‫ﺎل َر ُﺳ‬ َ َ‫ﻗ‬
ٍِ ِ ِ ٍِ ِ
َ َ‫َوَﻛ ِﺮَﻩ إِﱠﻻ أَ ْن ﻳـُ ْﺆَﻣَﺮ ﲟَْﻌﺼﻴَﺔ ﻓَِﺈ َذا أُﻣَﺮ ﲟَْﻌﺼﻴَﺔ ﻓَ َﻼ ﲰَْ َﻊ َوَﻻ ﻃ‬
َ‫ﺎﻋﺔ‬
Narrated to us from Qutaibah who said, ‘It was narrated to us from Al
Laith from fiUbaidillāh bin Abī Jafifar from Nāfifi from Ibn fiUmar who
said, ‘The Messenger of Allāh  said: “The Muslim must hear and obey
whether he likes it or not, unless he is commanded to commit an act of
disobedience. If he is commanded to commit an act of disobedience, then
he is not required to hear and obey”’.
Sunan Abū Dāwūd, Kitāb Al Jihād 2257:

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‫ﺻﻠﱠﻰ‬ ِ ِ ِ ِ ِ ِ ِ
َ ‫ﱠد َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ َﻋ ْﻦ ُﻋﺒَـْﻴﺪ اﻟﻠﱠﻪ َﺣ ﱠﺪﺛَِﲏ ﻧَﺎﻓ ٌﻊ َﻋ ْﻦ َﻋْﺒﺪ اﻟﻠﱠﻪ َﻋ ْﻦ َر ُﺳﻮل اﻟﻠﱠﻪ‬
ٌ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﻣ َﺴﺪ‬
‫ﺐ َوَﻛ ِﺮَﻩ َﻣﺎ َﱂْ ﻳـُ ْﺆَﻣ ْﺮ‬ ِ ِِ ِ َ َ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ أَﻧﱠﻪُ ﻗ‬
‫َﺣ ﱠ‬
َ ‫ﻴﻤﺎ أ‬ َ ‫ﺎل اﻟ ﱠﺴ ْﻤ ُﻊ َواﻟﻄﱠ‬
َ ‫ﺎﻋﺔُ َﻋﻠَﻰ اﻟْ َﻤ ْﺮء اﻟْ ُﻤ ْﺴﻠﻢ ﻓ‬
ٍِ ِ ِ ٍِ ِ
َ َ‫ﲟَْﻌﺼﻴَﺔ ﻓَِﺈذَا أُﻣَﺮ ﲟَْﻌﺼﻴَﺔ ﻓَ َﻼ ﲰَْ َﻊ َوَﻻ ﻃ‬
َ‫ﺎﻋﺔ‬
Narrated to us from Musaddad who narrated from Yaḥyā from fiUbaidillāh
who narrated from Nāfifi from fiAbdullāh from the Messenger of Allāh 
that he said: “The obligation of a Muslim is to hear and obey in matters
that he likes and in those he hates, as long as he is not commanded to
disobedience. Whenever he is commanded towards disobedience, then he is
not permitted to hear and obey”.
Sunan Ibn Mājah, Kitāb Al Jihād 2855:
‫ﺚ ﺑْ ُﻦ َﺳ ْﻌ ٍﺪ َﻋ ْﻦ ﻋُﺒَـْﻴ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ ُﻋ َﻤَﺮ َﻋ ْﻦ ﻧَﺎﻓِ ٍﻊ َﻋ ْﻦ اﺑْ ِﻦ‬ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ُرْﻣ ٍﺢ أَﻧْـﺒَﺄَﻧَﺎ اﻟﻠﱠْﻴ‬
‫ﻴﺪ ﻗَﺎَﻻ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ َر َﺟ ٍﺎء‬
ٍ ِ‫ﺎح وﺳﻮﻳﺪ ﺑﻦ ﺳﻌ‬
َ ُ ْ ُ ْ َ ُ َ ِ ‫ﺼﺒﱠ‬ ‫ُﻋ َﻤَﺮ ح و َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟ ﱠ‬
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫اﻟْﻤ ﱢﻜﻲ ﻋﻦ ﻋﺒـﻴ ِﺪ اﻟﻠﱠ ِﻪ ﻋﻦ ﻧَﺎﻓِ ٍﻊ ﻋﻦ اﺑ ِﻦ ﻋﻤﺮ أَ ﱠن رﺳ‬
‫ﺎل‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ََ ُ ْ ْ َ َْ ْ َُ ْ َ ‫َ ﱡ‬
ِ ‫ﺼﻴ ٍﺔ ﻓَِﺈذَا أ ُِﻣﺮ ِﲟَﻌ‬
‫ﺼﻴَ ٍﺔ ﻓَ َﻼ‬ ِ ِ ِ ِ ‫ﻋﻠَﻰ اﻟْﻤﺮِء اﻟْﻤﺴﻠِ ِﻢ اﻟﻄﱠ‬
ْ َ َ ‫ﺐ أ َْو َﻛ ِﺮَﻩ إﱠﻻ أَ ْن ﻳـُ ْﺆَﻣَﺮ ﲟَْﻌ‬
‫َﺣ ﱠ‬
َ ‫ﺎﻋﺔُ ﻓ‬ َ ْ ُ َْ َ
َ‫ﺎﻋﺔ‬
َ َ‫ﲰَْ َﻊ َوَﻻ ﻃ‬
Narrated to us from Muḥammad bin Rumḥ who told us Al laith bin Safid
from fiUbaidillāh bin fiUmar from Nāfifi from Ibn fiUmar and (to us also)
narrated to us from Muḥammad bin Aṣ-Ṣabbāḥ and Suwaid bin Safiīd who
said, ‘it was narrated to us from fiAbdullāh bin Rajā√ Al Makkaī from
fiUbaidillāh from Nāfifi from Ibn fiUmar that the Messenger of Allāh 
said: “Let a Muslim always obey, both in what he likes and what he
dislikes, except whenever commanded to do what is evil, then there are no
words to hear and obey”’.
Musnad Aḥmad, Kitāb Musnad Al Kathrīn (Book of those Companions who have
Narrted many Aḥādīth) 5997:
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ِ ‫ﺣ ﱠﺪﺛـَﻨَﺎ اﺑﻦ ُﳕٍَْﲑ وُﳏَ ﱠﻤ ُﺪ ﺑﻦ ُﻋﺒـﻴ ٍﺪ ﻗَ َﺎﻻ ﺣ ﱠﺪﺛـَﻨَﺎ ُﻋﺒـﻴ ُﺪ اﻟﻠﱠ ِﻪ َﻋﻦ ﻧَﺎﻓِ ٍﻊ َﻋ ِﻦ اﺑ ِﻦ ُﻋﻤﺮ َﻋﻦ رﺳ‬
‫ﻮل‬ ُ َ ْ ََ ْ ْ َْ َ َْ ُ ْ َ ُْ َ
ِ ِ ٍ ِ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ
ُ‫ﺎل َﻣ ْﻦ أ َْﻋﺘَ َﻖ ﺷ ْﺮًﻛﺎ ﻟَﻪُ ِﰲ ﳑَْﻠُﻮك ﻓَـ َﻌﻠَْﻴﻪ ﻋْﺘـ ُﻘﻪُ ُﻛﻠﱡﻪُ إِ ْن َﻛﺎ َن ﻟَﻪ‬ َ ‫اﻟﻠﱠﻪ‬
‫ﺎل ﻋَﺘَ َﻖ ِﻣﻨْﻪُ َﻣﺎ ﻋَﺘَ َﻖ‬
ٌ ‫ﻴﻤﺔَ َﻋ ْﺪ ٍل ﻓَِﺈ ْن َﱂْ ﻳَ ُﻜ ْﻦ ﻟَﻪُ َﻣ‬ ِِ
َ ‫ﺎل ﻳـَْﺒـﻠُ ُﻎ َﲦَﻨَﻪُ ﻗُـ ﱢﻮَم َﻋﻠَْﻴﻪ ﻗ‬
ٌ ‫َﻣ‬
Narrated to us from Ibn Numair and Muḥammad bin fiUbaidullāh from
Nāfifi from Ibn fiUmar from the Messenger of Allāh  who said: “Whoever
relinquishes his ownership of one slave, it is obligatory upon him to free
them all, and if he possesses money for the price of that slave, that slave is
appraised with a just price and if he does not possess money, it means the
freedom of that slave is in accordance with being set free”.
MASHRŪfiĪYAH OF AṬ-ṬĀfiAT:
Ṣaḥīḥ Al Bukhārī, Kitāb Al Jihād wa’s-Sair (Book of Jihād and Exploration) 2737:
‫ﺼﻰ اﻟﻠﱠﻪَ َوَﻣ ْﻦ ﻳُ ِﻄ ْﻊ ْاﻷ َِﻣ َﲑ‬ ِ ِْ ‫ِﺑ َﺬا‬

َ َ‫ﺼ ِﺎﱐ ﻓَـ َﻘ ْﺪ ﻋ‬َ ‫ﺎع اﻟﻠﱠﻪَ َوَﻣ ْﻦ َﻋ‬
َ َ‫اﻹ ْﺳﻨَﺎد َﻣ ْﻦ أَﻃَﺎﻋَ ِﲏ ﻓَـ َﻘ ْﺪ أَﻃ‬ َ ‫َﻬ‬
ِ‫اﻹﻣﺎم ﺟﻨﱠﺔٌ ﻳـ َﻘﺎﺗَﻞ ِﻣﻦ وراﺋِِﻪ وﻳـﺘﱠـ َﻘﻰ ﺑِﻪ‬ ِ َ ‫ﺺ ْاﻷ َِﻣﲑ ﻓَـ َﻘ ْﺪ َﻋ‬
ُ َ َ َ ْ ُ ُ ُ ُ َ ِْ ‫ﺼ ِﺎﱐ َوإﱠﳕَﺎ‬ َ ِ ‫ﺎﻋ ِﲏ َوَﻣ ْﻦ ﻳـَ ْﻌ‬
َ َ‫ﻓَـ َﻘ ْﺪ أَﻃ‬
ِِ ِ َ َ‫ﻓَِﺈ ْن أَﻣﺮ ﺑِﺘـ ْﻘﻮى اﻟﻠﱠ ِﻪ وﻋ َﺪ َل ﻓَِﺈ ﱠن ﻟَﻪ ﺑِ َﺬﻟِﻚ أَﺟﺮا وإِ ْن ﻗ‬
ُ‫ﺎل ﺑِﻐَ ِْﲑﻩ ﻓَِﺈ ﱠن َﻋﻠَْﻴﻪ ﻣْﻨﻪ‬ َ ًْ َ ُ ََ َ َ ََ
Still on the same narration similar to the one beforehand , from Abī
Hurairah, and with the same sanād as above, He  also said: “He who
obeys me, obeys Allah, and he who disobeys me, disobeys Allah. He who
obeys the chief, obeys me, and he who disobeys the chief, disobeys me. The
Imam is like a shelter for whose safety the Muslims should fight and where
they should seek protection. If the Imam orders people with righteousness
and rules justly, then he will be rewarded for that, and if he does the
opposite, he will be responsible for that”.
Ṣaḥīḥ Muslim, Kitāb Al Imārat 3417:

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‫َﺧﺒَـَﺮﻧَﺎ اﻟْ ُﻤﻐِ َﲑةُ ﺑْ ُﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ا ْﳊَِﺰ ِاﻣ ﱡﻲ َﻋ ْﻦ أَِﰊ اﻟﱢﺰﻧَ ِﺎد َﻋ ْﻦ ْاﻷ َْﻋَﺮِج‬
ْ ‫َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ ﺑْ ُﻦ َْﳛ َﲕ أ‬
‫ﺎع اﻟﻠﱠﻪَ َوَﻣ ْﻦ‬َ َ‫ﺎﻋ ِﲏ ﻓَـ َﻘ ْﺪ أَﻃ‬
َ َ‫ﺎل َﻣ ْﻦ أَﻃ‬ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ َ ‫ﱠﱯ‬ ‫َﻋ ْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮةَ َﻋ ْﻦ اﻟﻨِ ﱢ‬
‫ﺼ ِﺎﱐ و‬ ِ ِ ‫ﺼ ِﲏ ﻓَـ َﻘ ْﺪ ﻋﺼﻰ اﻟﻠﱠﻪ وﻣﻦ ﻳ ِﻄﻊ ْاﻷ َِﻣﲑ ﻓَـ َﻘ ْﺪ أَﻃَﺎﻋ ِﲏ وﻣﻦ ﻳـﻌ‬
ِ ‫ﻳـﻌ‬
َ ‫ﺺ ْاﻷَﻣ َﲑ ﻓَـ َﻘ ْﺪ َﻋ‬ َْ ْ ََ َ َ ْ ُ ْ ََ َ َ َ َْ
‫اﻹ ْﺳﻨَ ِﺎد َوَﱂْ ﻳَ ْﺬ ُﻛ ْﺮ َوَﻣ ْﻦ‬ ِ
ِْ ‫َﺪﱠﺛَﻨِﻴﻪِ زُﻫَﻴـْﺮُ ﺑْﻦُ ﺣَﺮْبٍ ﺣَﺪﱠﺛـَﻨَﺎ اﺑْﻦُ ﻋُﻴـَﻴـْﻨَﺔَ ﻋَﻦْ أَﰊِ اﻟﺰﱢﻧَﺎدِ ﻬﺑَ َﺬا‬
‫ﺼ ِﺎﱐ‬ ِ ِ ‫ﻳـﻌ‬
َ ‫ﺺ ْاﻷَﻣ َﲑ ﻓَـ َﻘ ْﺪ َﻋ‬ َْ
Narrated to us from Yaḥyā bin Yaḥyā who related to us from Al Mughīrah
bin fiAbdullāh Ar-Raḥman Al Ḥizāmī from Abī Az-Zanād from Al Afiraj
from Abī Hurairah from the Prophet  who said: “Whoever obeys me has
obeyed Allah; and whoever disobeys me has disobeyed Allah. Whoever
obeys my commander has obeyed me; and whoever disobeys my
commander has disobeyed me.”. And it was related to me from Zuhair bin
Ḥarb who narrated to us from Ibn fiUyainah from Abī Az-Zannād with this
sanād but he did not state, ‘whoever disobeys my commander’.
Sunan An-Nasā√ī, Kitāb Al Baifiāt (Book of Baifiāt) 4122:
ٍ ٍ ِ‫أَﺧﺒـﺮﻧَﺎ ﻳﻮﺳﻒ ﺑﻦ ﺳﻌ‬

ْ ‫ﺎج َﻋ ْﻦ اﺑْ ِﻦ ُﺟَﺮﻳْ ٍﺞ أَ ﱠن ِزﻳَ َﺎد ﺑْ َﻦ َﺳ ْﻌﺪ أ‬
‫َﺧﺒَـَﺮﻩُ أَ ﱠن‬ ٌ ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ َﺣ ﱠﺠ‬
َ َ‫ﻴﺪ ﻗ‬ َ ُ ْ ُ ُ ُ ََ ْ
ِ ُ ‫ﺎل رﺳ‬ ُ ‫َﺧﺒَـَﺮﻩُ أَﻧﱠﻪُ َِﲰ َﻊ أَﺑَﺎ ُﻫَﺮﻳْـَﺮةَ ﻳـَ ُﻘ‬ ٍ ‫اﺑْﻦ ِﺷﻬ‬
ُ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ‬َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ‫ﻮل ﻗ‬ ْ ‫َﺧﺒَـَﺮﻩُ أَ ﱠن أَﺑَﺎ َﺳﻠَ َﻤﺔَ أ‬
ْ ‫ﺎب أ‬ َ َ
‫ﺎع أ َِﻣ ِﲑي‬ َ ‫ﺼ ِﺎﱐ ﻓَـ َﻘ ْﺪ َﻋ‬
َ َ‫ﺼﻰ اﻟﻠﱠﻪَ َوَﻣ ْﻦ أَﻃ‬ َ ‫ﺎع اﻟﻠﱠﻪَ َوَﻣ ْﻦ َﻋ‬
ِ
َ َ‫َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َﻣ ْﻦ أَﻃ‬
َ َ‫ﺎﻋ ِﲏ ﻓَـ َﻘ ْﺪ أَﻃ‬
ِ
َ ‫ﺼﻰ أَﻣ ِﲑي ﻓَـ َﻘ ْﺪ َﻋ‬
‫ﺼ ِﺎﱐ‬ َ ‫ﺎﻋ ِﲏ َوَﻣ ْﻦ َﻋ‬ َ َ‫ﻓَـ َﻘ ْﺪ أَﻃ‬
Narrated to us from yūsuf bin Safiīd who said, ‘It was narrated to us from
Ḥajjāj from Ibn Jurairj that Ziyād bin Safid related that Ibn Shihāb related
that Abā Salamah related that he heard Abā Hurairah say,’The Messenger
of Allāh  said: “Whoever obeys me then indeed he has obeyed Allāh and
whoever disobeys my leaders then indeed he has disobeyed me”’.
Sunan Ibn Mājah, Kitāb As-Sunnah (Muqaddimah - Introduction) (Book of the

Sunnah) 3:
P a g e | 234
‫ﺻﺎﻟِ ٍﺢ َﻋ ْﻦ‬َ ‫ﺶ َﻋ ْﻦ أَِﰊ‬

ِ
ٌ ‫َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ﺑَ ْﻜ ِﺮ ﺑْ ُﻦ أَِﰊ َﺷْﻴﺒَﺔَ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻣ َﻌﺎ ِوﻳَﺔَ َوَوﻛ‬
ِ ‫ﻴﻊ َﻋ ْﻦ ْاﻷ َْﻋ َﻤ‬
‫ع اﻟﻠﱠﻪَ َوَﻣ ْﻦ‬ ِ ِ ُ ‫ﺎل رﺳ‬

َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َﻣ ْﻦ أَﻃ‬
َ ‫ﺎﻋ ِﲏ ﻓَـ َﻘ ْﺪ أَﻃَﺎ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ‫ﺎل ﻗ‬ َ َ‫أَِﰊ ُﻫَﺮﻳْـَﺮَة ﻗ‬
َ‫ﺼﻰ اﻟﻠﱠﻪ‬ َ ‫ﺼ ِﺎﱐ ﻓَـ َﻘ ْﺪ َﻋ‬ َ ‫َﻋ‬

Narrated to us from Abū Bakr bin Abī Shaibah who narrated to us from
Abū Mufiāwiyah from Al Afimash from Abī Ṣāliḥ from Abī Hurairah who
said, ‘The Messenger of Allāh  said, “Whoever obeys me, obeys Allāh;
and whoever disobeys me, disobeys Allāh”’.
Musnad Aḥmad Musnad Al Mukathirīn from Aṣ-Ṣaḥābat (Tradition of the

Abundance of the Companions) 4439:
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ ِ ِ

‫َﺧﺒَـَﺮِﱐ ﻧَﺎﻓ ٌﻊ َﻋ ِﻦ اﺑْ ِﻦ ُﻋ َﻤَﺮ َﻋ ْﻦ اﻟﻨِ ﱢ‬
َ ‫ﱠﱯ‬ ْ ‫َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ َﻋ ْﻦ ُﻋﺒَـْﻴﺪ اﻟﻠﱠﻪ أ‬
ٍ‫ﺼﻴﺔ‬ ِ ِ ِ ِ ٍِ ِ ِ ِِ
َ ‫ﺐ أ َْو َﻛ ِﺮﻩَ إﱠﻻ أَ ْن ﻳـُ ْﺆَﻣَﺮ ﲟَْﻌﺼﻴَﺔ ﻓَﺈ ْن أُﻣَﺮ ﲟَْﻌ‬
‫َﺣ ﱠ‬
َ ‫ﺎﻋﺔُ َﻋﻠَﻰ اﻟْ َﻤ ْﺮء ﻓ‬َ ‫ﺎل اﻟ ﱠﺴ ْﻤ ُﻊ َواﻟﻄﱠ‬
َ َ‫ﻗ‬
َ‫ﺎﻋﺔ‬
َ َ‫ﻓَ َﻼ ﲰَْ َﻊ َوَﻻ ﻃ‬
Narrated to us from Yaḥyā from fiUbaidillāh who narrated to me from Ibn
fiUmar from the Prophet  who said: “(Let it be that) hearing and obeying
towards a person in matters that he likes or hates (is undertaken) except
when he is commanded to perform evil. If he is commanded to perform
eveil, then there is no hearing and likewise no obedience”.
MASHRŪfiĪYAH OF AMR BI’L MAfiRŪF WA NAHĪ fiAN AL MUNKAR:
Sunan Ibn Mājah, Kitāb Al Fitan (Book of Trials) 3996:
َ‫ي َﺣ ﱠﺪﺛـَﻨَﺎ ُﺳ ْﻔﻴَﺎ ُن َﻋ ْﻦ َﻋﻠِ ﱢﻲ ﺑْ ِﻦ ﺑَ ِﺬﳝَﺔ‬

‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ﺑَﺸﱠﺎ ٍر َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ُﻦ َﻣ ْﻬ ِﺪ ﱟ‬
‫ﻴﻞ ﻟَ ﱠﻤﺎ َوﻗَ َﻊ ﻓِﻴ ِﻬ ْﻢ‬ِ ِ ِ ِ ‫ﻮل اﻟﻠﱠ ِﻪ ﱠ ﱠ ِ ﱠ‬
َ ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ إ ﱠن ﺑَﲏ إ ْﺳَﺮاﺋ‬ َ ُ ‫ﺎل َر ُﺳ‬ َ َ‫َﻋ ْﻦ أَِﰊ ُﻋﺒَـْﻴ َﺪ َة ﻗ‬
َ َ‫ﺎل ﻗ‬
P a g e | 235
‫ﺐ ﻓَـﻴَـْﻨـ َﻬﺎﻩُ َﻋْﻨﻪُ ﻓَِﺈذَا َﻛﺎ َن اﻟْﻐَ ُﺪ َﱂْ ﳝَْﻨَـ ْﻌﻪُ َﻣﺎ َرأَى‬ِ ْ‫َﺧﺎﻩُ َﻋﻠَﻰ اﻟ ﱠﺬﻧ‬َ ‫ﺺ َﻛﺎ َن اﻟﱠﺮ ُﺟ ُﻞ ﻳـََﺮى أ‬ ُ ‫اﻟﻨﱠـ ْﻘ‬
‫ﺾ َوﻧـََﺰَل ﻓِﻴ ِﻬ ْﻢ‬ ٍ ‫ﻀ ِﻬ ْﻢ ﺑِﺒَـ ْﻌ‬ ِ ‫ِﻣْﻨﻪ أَ ْن ﻳ ُﻜﻮ َن أَﻛِﻴﻠَﻪ و َﺷ ِﺮﻳﺒﻪ وﺧﻠِﻴﻄَﻪ ﻓَﻀﺮب اﻟﻠﱠﻪ ﻗُـﻠُﻮب ﺑـﻌ‬
ْ َ َ ُ َ ََ ُ َ َ َُ َ ُ َ ُ
‫ﻴﺴﻰ اﺑْ ِﻦ َﻣ ْﺮَﱘَ َﺣ ﱠﱴ‬ ِ ِ ِ ِ ِ ِ ِ ِ ‫اﻟْ ُﻘﺮآ ُن ﻓَـ َﻘ َ ِ ﱠ‬
َ ‫ﻴﻞ َﻋﻠَﻰ ﻟ َﺴﺎن َد ُاوَد َوﻋ‬ َ ‫ﻳﻦ َﻛ َﻔُﺮوا ﻣ ْﻦ ﺑَﲏ إ ْﺳَﺮاﺋ‬ َ ‫ﺎل } ﻟُﻌ َﻦ اﻟﺬ‬ ْ
‫وﻫ ْﻢ أ َْوﻟِﻴَﺎءَ َوﻟَ ِﻜ ﱠﻦ َﻛﺜِ ًﲑا ِﻣْﻨـ ُﻬ ْﻢ‬ ِ
ُ ‫ﱠﱯ َوَﻣﺎ أُﻧْ ِﺰَل إِﻟَْﻴﻪ َﻣﺎ ﱠاﲣَ ُﺬ‬
ِ ِ
‫ﺑـَﻠَ َﻎ َوﻟَ ْﻮ َﻛﺎﻧُﻮا ﻳـُ ْﺆﻣﻨُﻮ َن ﺑِﺎﻟﻠﱠﻪ َواﻟﻨِ ﱢ‬
‫ﺎل َﻻ َﺣ ﱠﱴ‬ َ َ‫ﺲ َوﻗ‬ ِ ‫ﻮل اﻟﻠﱠ ِﻪ ﱠ ﱠ ِ ﱠ‬ ِ َ‫ﻓ‬
َ َ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ ُﻣﺘﱠﻜﺌًﺎ ﻓَ َﺠﻠ‬ َ ُ ‫ﺎل َوَﻛﺎ َن َر ُﺳ‬ َ َ‫ﺎﺳ ُﻘﻮ َن { ﻗ‬
ْ ‫ﺎﱂ ﻓَـﺘَﺄْ ِﻃُﺮوﻩُ َﻋﻠَﻰ‬
‫اﳊَ ﱢﻖ أَﻃًْﺮا َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ﺑَﺸﱠﺎ ٍر َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ َد ُاوَد‬ ِ ‫ﺗَﺄْ ُﺧ ُﺬوا َﻋﻠَﻰ ﻳَ َﺪ ْي اﻟﻈﱠ‬
‫ﱠﺎح َﻋ ْﻦ َﻋﻠِ ﱢﻲ ﺑْ ِﻦ ﺑَ ِﺬﳝَﺔَ َﻋ ْﻦ أَِﰊ ﻋُﺒَـْﻴ َﺪةَ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ‬

ِ ‫أ َْﻣ َﻼﻩُ َﻋﻠَ ﱠﻲ َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ أَِﰊ اﻟْ َﻮﺿ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﲟِِﺜْﻠِ ِﻪ‬ ‫َﻋ ْﻦ اﻟﻨِ ﱢ‬
َ ‫ﱠﱯ‬
Narrated to us from Muḥammad bin Bashshār who narrated from fiAbdur-
Raḥmān bin Muhdīy who narrated from Sufyān from fiAlī bin Badhīmah
from Abī fiUbaidah who said, ‘The Messenger of Allāh  said: “When the
Banī Isrā√īl became deficient in religious commitment, a man would see
his brother committing sin and would tell him not ot do it, but the next day,
what he had seen him do did not prevent him from eating or drinking with
him, or mixing with him. So Allāh made the hearts of those who did not
commit sin like the hearts of those who did, and He revealed Qur√ān
concerning them and said: “Those among the Banī Isrā√īl who disbelieved
were cursed by the tongue of Dāwūd and fiĪsā, son of Maryam…” until he
reached: “And had they believed in Allāh, and in the Prophet and in what
has been revealed to him, never would they have taken them (the
disbelievers) as their friends; but many of them are disobedient (to
Allāh)”. (Sūrah Al Mā√idah [5]), āyāt 78-81)”. Abū fiUbaidah said, ‘The
Messenger of Allāh  was reclining, but he sat up and said: “No, not until
they take the hand of the wrongdoer (i.e., restrain him) and force him to
follow the right way”. Narrated to us from Muḥammad bin Bashshār who
narrated to us from Abū Dāwūd who dictated to me, that it was narrated
by Muḥammad bin Abī Al Waḍḍāḥ from fiAlī bin Badhīmah from Abī
fiUbaidah from fiAbdullāh from the Prophet .
‫‪P a g e | 236‬‬
‫‪Musnad Aḥmad, Kitāb Musnad Al fiAshrah Al Mubasharīn (Narrations Concerning‬‬

‫‪the Ten Companions Guaranteed Paradise) 29:‬‬
‫ﺎل ﻗَ َﺎم أَﺑُﻮ ﺑَ ْﻜ ٍﺮ ﻓَ َﺤ ِﻤ َﺪ اﻟﻠﱠﻪَ َوأَﺛْـ َﲎ‬ ‫ِ ِ‬

‫ﺎﻋﻴﻞ َﻋ ْﻦ ﻗَـْﻴ ٍ‬
‫ﺲ ﻗَ َ‬ ‫َﺧﺒَـَﺮﻧَﺎ إ ْﲰَ ُ‬
‫ﺎل أ ْ‬
‫ُﺳ َﺎﻣﺔَ ﻗَ َ‬ ‫َﺣ ﱠﺪﺛـَﻨَﺎ َﲪﱠ ُ‬
‫ﺎد ﺑْ ُﻦ أ َ‬
‫ﱠِ‬ ‫ِِ‬ ‫ﺎل ﻳﺎ أَﻳـﱡ َﻬﺎ اﻟﻨ ِ‬ ‫ِ‬
‫ﻳﻦ َآﻣﻨُﻮا َﻋﻠَْﻴ ُﻜ ْﻢ‬ ‫ﱠﺎس إﻧﱠ ُﻜ ْﻢ ﺗَـ ْﻘَﺮءُو َن َﻫﺬﻩ ْاﻵﻳَﺔَ } ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﺬ َ‬ ‫ُ‬ ‫َﻋﻠَْﻴﻪ ﰒُﱠ ﻗَ َ َ‬
‫ﺎﱂ َﱂ ﻳﺄْﺧ ُﺬوا ﻋﻠَﻰ ﻳ َﺪﻳﻪِ‬ ‫ِ‬ ‫ِِ ِ ِ‬
‫ﱠﺎس إِ َذا َرأ َْوا اﻟﻈﱠ َ ْ َ ُ َ َ ْ‬ ‫أَﻧْـ ُﻔ َﺴ ُﻜ ْﻢ { َﺣ ﱠﱴ أَﺗَﻰ َﻋﻠَﻰ آﺧﺮ ْاﻵﻳَﺔ أََﻻ َوإ ﱠن اﻟﻨ َ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘﻮ ُل إِ ﱠن‬ ‫ﻚ اﻟﻠﱠﻪ أَ ْن ﻳـﻌ ﱠﻤﻬﻢ ﺑِﻌِ َﻘﺎﺑِِﻪ أََﻻ وإِ ﱢﱐ َِﲰﻌﺖ رﺳ َ ِ‬
‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ْ ُ َُ‬ ‫َ‬ ‫أ َْو َﺷ َ ُ َ ُ ُ ْ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ‫ﺎل ﻣﱠﺮةً أُﺧﺮى وإِﻧﱠﺎ َِﲰﻌﻨَﺎ رﺳ َ ِ‬
‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ﱠﺎس َوﻗَ َ َ ْ َ َ ْ َ ُ‬ ‫اﻟﻨ َ‬
‫‪Narrated to us from Ḥammād bin Usāmah who said, ‘It was related to us‬‬
‫‪from Ismāfiīl from Qais who said, ‘Abū Bakr stood and glorified and‬‬
‫‪praised Allāh and then said, ‘O mankind, certainly you have read this‬‬
‫‪ayah: “O you who believe, ward off from yourselves…(until the end of the‬‬
‫‪ayah – Sūrah At-Taḥrīm [66], ayāh 6]), and know that, indeed if mankind‬‬
‫‪sees a wrongdoer (oppressor, tyrant), but they do not restrain both his‬‬
‫‪hands, then it is to be feared that Allāh will punish them all evenly; and‬‬
‫‪know that indeed I heard the Messenger of Allāh  say: “Indeed‬‬
‫‪mankind”, and on another occasion he said, ‘Indeed we heard the‬‬
‫‪Messenger of Allāh ’.‬‬
‫‪Sunan At-Tirmidhī, Kitāb Al Fitan 2099:‬‬
‫ﺎن ﺑْ ِﻦ‬‫َﲪ ُﺪ ﺑﻦ ﻣﻨِﻴ ٍﻊ ﺣ ﱠﺪﺛـَﻨَﺎ أَﺑﻮ ﻣﻌﺎ ِوﻳﺔَ ﺣ ﱠﺪﺛـَﻨَﺎ ْاﻷ َْﻋﻤﺶ ﻋﻦ اﻟﺸﱠﻌِﱯ ﻋﻦ اﻟﻨـﱡﻌﻤ ِ‬
‫َ ُ َْ ْ ﱢ َْ َْ‬ ‫ُ َُ َ َ‬ ‫َﺣ ﱠﺪﺛـَﻨَﺎ أ ْ َ ْ ُ َ َ‬
‫ود اﻟﻠﱠ ِﻪ َواﻟْ ُﻤ ْﺪ ِﻫ ِﻦ‬
‫ﻮل اﻟﻠﱠ ِﻪ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﻣﺜﻞ اﻟْ َﻘﺎﺋِ ِﻢ ﻋﻠَﻰ ﺣﺪ ِ‬
‫َ ُُ‬ ‫ُ َ ْ َ َ َ ََ ُ‬ ‫َ‬ ‫ﺎل َر ُﺳ ُ‬ ‫ﺑَ ِﺸ ٍﲑ ﻗَ َ‬
‫ﺎل ﻗَ َ‬
‫ِ ٍ‬ ‫ٍ‬ ‫ِ‬
‫ﺎب‬
‫َﺻ َ‬ ‫ﻀ ُﻬ ْﻢ أ َْﻋ َﻼ َﻫﺎ َوأ َ‬
‫ﺎب ﺑـَ ْﻌ ُ‬ ‫اﺳﺘَـ َﻬ ُﻤﻮا َﻋﻠَﻰ َﺳﻔﻴﻨَﺔ ِﰲ اﻟْﺒَ ْﺤ ِﺮ ﻓَﺄ َ‬
‫َﺻ َ‬ ‫ﻓ َﻴﻬﺎ َﻛ َﻤﺜَ ِﻞ ﻗَـ ْﻮم ْ‬
‫ﻳﻦ‬ ‫ﱠِ‬ ‫ﺑـﻌﻀﻬﻢ أَﺳ َﻔﻠَﻬﺎ ﻓَ َﻜﺎ َن اﻟﱠ ِﺬﻳﻦ ِﰲ أ ِ‬
‫ﺼﺒﱡﻮ َن َﻋﻠَﻰ اﻟﺬ َ‬ ‫ﺼ َﻌ ُﺪو َن ﻓَـﻴَ ْﺴﺘَـ ُﻘﻮ َن اﻟْ َﻤﺎءَ ﻓَـﻴَ ُ‬
‫َﺳ َﻔﻠ َﻬﺎ ﻳَ ْ‬
‫ْ‬ ‫َ‬ ‫َْ ُُ ْ ْ َ‬
‫َﺳ َﻔﻠِ َﻬﺎ‬
‫ﻳﻦ ِﰲ أ ْ‬
‫ﺎل اﻟﱠ ِﺬﻳﻦ ِﰲ أَﻋ َﻼﻫﺎ َﻻ ﻧَﺪﻋ ُﻜﻢ ﺗَﺼﻌﺪو َن ﻓَـﺘـﺆذُوﻧـَﻨﺎ ﻓَـ َﻘ َ ﱠ ِ‬
‫ﺎل اﻟﺬ َ‬ ‫َ ُ ْ ْ َ ُ ُْ َ‬ ‫ِﰲ أ َْﻋ َﻼ َﻫﺎ ﻓَـ َﻘ َ َ ْ َ‬
P a g e | 237
َِ ‫ﻓَِﺈﻧﱠﺎ ﻧـَْﻨـ ُﻘﺒـﻬﺎ ِﻣﻦ أَﺳ َﻔﻠِﻬﺎ ﻓَـﻨَﺴﺘَ ِﻘﻲ ﻓَِﺈ ْن أَﺧ ُﺬوا ﻋﻠَﻰ أَﻳ ِﺪﻳ ِﻬﻢ ﻓَﻤﻨَـﻌﻮﻫﻢ َﳒﻮا‬
‫ﲨ ًﻴﻌﺎ َوإِ ْن‬ َْ ْ ُ ُ َ ْ ْ َ َ ْ َ ْ ْ َُ
ِ ‫ﻳﺚ ﺣﺴﻦ‬ ِ ِ َ َ‫ﲨﻴﻌﺎ ﻗ‬ ِ
‫ﻴﺢ‬
ٌ ‫ﺻﺤ‬ َ ٌ َ َ ٌ ‫ﻴﺴﻰ َﻫ َﺬا َﺣﺪ‬ َ ‫ﺎل أَﺑُﻮ ﻋ‬ ً َ ‫ﻮﻫ ْﻢ َﻏ ِﺮﻗُﻮا‬ُ ‫ﺗَـَﺮُﻛ‬
Narrated to us from Aḥmad bin Maīfi who narrated from Abū Mufiāwiyah
who narrated from Al Afimash from Ash-Shafiīy from An-Nufimān bin
Bashīr who said, ‘The Messenger of Allāh  said: “The parable of those
who enforce the law and make their way upon it is like a certain group
who are onboard a ship in the middle of the vast explanse of the ocean.
Some of them are located on the top and some of them are located below.
Those who are below, whenever they require water, will go on top and take
water so as not to disturb those who are on top. So those who are on top
say, ‘We will not allow you to go on top because you disturb us’. And so
those who are below say, ‘If such is the case, then we will make a hole in
the bottom so to make it easier for us to obtain water’. So whenever they
prevent them, undoubtedly all will be saved. However, if they let them be,
undoubtedly all of them will drown”. Abū fiĪsā said: ‘This is a ḥasan ṣaḥīḥ
ḥadīth’.
Musnad Aḥmad, Kitāb Musnad Kūfiyin (Book of Narrations of the Inhabitants of

Kūfah) 17630:
‫ﺎن ﺑْ ِﻦ ﺑَ ِﺸ ٍﲑ‬
ِ ‫ﺎل ﺣ ﱠﺪﺛَِﲏ رﺟﻞ ِﻣﻦ ْاﻷَﻧْﺼﺎ ِر ِﻣﻦ ِآل اﻟﻨـﱡﻌﻤ‬
َْ
ِ َ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ﻳَِﺰ‬
ْ َ ْ ٌ ُ َ َ َ َ‫ﻳﺪ َﻋ ِﻦ اﻟْ َﻌ ﱠﻮام ﻗ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َوَْﳓ ُﻦ ِﰲ‬ ِ ُ ‫ﺎل ﺧﺮج ﻋﻠَﻴـﻨَﺎ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬
ِ ِ
ُ َ ْ َ َ َ َ َ َ‫َﻋ ِﻦ اﻟﻨـ ْﱡﻌ َﻤﺎن ﺑْ ِﻦ ﺑَﺸ ٍﲑ ﻗ‬
ِ ِ ِ ِ ‫اﻟْﻤﺴ ِﺠ ِﺪ ﺑـﻌﺪ‬
‫ث‬َ ‫ﺾ َﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪُ ﻗَ ْﺪ َﺣ َﺪ‬ َ ‫ﺼَﺮﻩُ إِ َﱃ اﻟ ﱠﺴ َﻤﺎء ﰒُﱠ َﺧ َﻔ‬ َ َ‫ﺻ َﻼة اﻟْﻌ َﺸﺎء َرﻓَ َﻊ ﺑ‬ َ َ َْ ْ َ
ِ ِ ِ َ ‫ِﰲ اﻟ ﱠﺴ َﻤ ِﺎء َﺷ ْﻲءٌ ﻓَـ َﻘ‬
َ ‫ﺎل أََﻻ إِﻧﱠﻪُ َﺳﻴَ ُﻜﻮ ُن ﺑـَ ْﻌﺪي أ َُﻣَﺮاءُ ﻳَﻜْﺬﺑُﻮ َن َوﻳَﻈْﻠ ُﻤﻮ َن ﻓَ َﻤ ْﻦ‬
‫ﺻ ﱠﺪﻗَـ ُﻬ ْﻢ‬
ِِ ‫ِﻜَﺬِﻬﺑِِﻢ وﻣ َﺎﻷَﻫﻢ ﻋﻠَ ﻇُﻠْﻤِﻬِﻢْ ﻓـَﻠَﻴْﺲَ ﻣِﲏﱢ وَﻻَ أَﻧَﺎ ﻣِﻨْﻪُ وَﻣَﻦْ ﱂَْ ﻳُﺼَﺪﱢﻗـْﻬُﻢْ ﺑِﻜَﺬِﻬ‬
ْ‫ﺑ ْﻢ َوَﱂ‬ َ ْ ُ ََ ْ
ِ‫ﳝَُﺎﻟِْﺌـﻬﻢ ﻋﻠَﻰ ﻇُْﻠ ِﻤ ِﻬﻢ ﻓَـﻬﻮ ِﻣ ﱢﲏ وأَﻧَﺎ ِﻣْﻨﻪ أََﻻ وإِ ﱠن دم اﻟْﻤﺴﻠِ ِﻢ َﻛﻔﱠﺎرﺗُﻪ أََﻻ وإِ ﱠن ﺳﺒﺤﺎ َن اﻟﻠﱠﻪ‬
َ ُْ َ ُ َ ْ ُ ََ َ ُ َ َُ ْ َ ُْ
‫ﺎت‬ ِ ‫اﳊﻤﺪ ﻟِﻠﱠ ِﻪ وَﻻ إِﻟَﻪ إِﱠﻻ اﻟﻠﱠﻪ واﻟﻠﱠﻪ أَ ْﻛﺒـﺮ ﻫ ﱠﻦ اﻟْﺒﺎﻗِﻴﺎت اﻟ ﱠ‬
ُ َ‫ﺼﺎﳊ‬ ُ َ َ ُ َُ ُ َ ُ َ َ ُ ْ َْ ‫َو‬
Narrated to us from Muḥammad bin Yazīd from Al fiAwwām who said, ‘it
was narrated to me that aman from the Anṣār from the faily of An-Nufimān
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bin Bashīr who said, ‘After ṣalāt fiIshā√ the Messenger of Allāh  went out
to meet us when we were in the masjid. He then directed his gaze upwards
to the sky and then looked down. So we thought that there had been
something in the sky. Then he  said: “There will appear after me leaders
who will commit lies and oppression. So whoever validates their lies and
helps them in their oppression, he is not included within my group and I
am not in his. And whoever does not validate their lies or help them in
their oppression, then he is included within my group and I am in his.
Know that, indeed the blood of a Muslim is inviolable and must be atoned
for. (engendering disbelief). And know that, the statement, Subḥānallāh
wa’l Ḥamdulillāh wa Lā ilaha illallāh wa’llāhu Akbar (Glory be to Allāh
and all Praise be to Allāh and There is no deity worthy of worship except
Allāh [alone] and Allāh is the Greatest) is Al Bāqīyāt Aṣ-Ṣāliḥāt (the
continuation of righteousness)”.
Sunan An-Nasā√ī, Kitāb Al Īmān and Sharāfiah () 4922:
‫ﺲ ﺑْ ِﻦ ُﻣ ْﺴﻠِ ٍﻢ‬ِ ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ ُﺳ ْﻔﻴَﺎ ُن َﻋ ْﻦ ﻗَـْﻴ‬ َ َ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﻗ‬ َ َ‫َﺧﺒَـَﺮﻧَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ﺑَﺸﱠﺎ ٍر ﻗ‬ ْ‫أ‬
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫ﻴﺪ َِﲰﻌﺖ رﺳ‬ ٍِ ٍ ‫َﻋﻦ ﻃَﺎ ِرِق ﺑْ ِﻦ ِﺷﻬ‬
‫ﺎل‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ُ ْ ‫ﺎل أَﺑُﻮ َﺳﻌ‬ َ َ‫ﺎل ﻗ‬ َ َ‫ﺎب ﻗ‬ َ ْ
ِ ِ ِِ
‫ﻒ‬ُ ‫َﺿ َﻌ‬ْ ‫ﻚأ‬ َ ‫َﻣ ْﻦ َرأَى ُﻣْﻨ َﻜًﺮا ﻓَـ ْﻠﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑِﻴَﺪﻩ ﻓَِﺈ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِﻠ َﺴﺎﻧِِﻪ ﻓَِﺈ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِ َﻘ ْﻠﺒِ ِﻪ َو َذﻟ‬
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ
Narrated to us from Muḥammad bin Bashshār who said it was narrated to

us from fiAbdur-Raḥmān who said it was narrated to us from Sufyān from
Qais bin Muslim from Ṭāriq bin Shihāb who said, ‘Abū Safiīd said he heard
the Messenger of Allāh  say: “Whoever among you sees an evil, let him
change it with his hand; if he cannot, then with his tongue; if he cannot,
then with his heart – and that is the weakest of faith”’.
Sunan Abī Dāwūd, Kitāb Aṣ-Ṣalāt (Book of Prayer) 963:

P a g e | 239
‫ﻴﻞ ﺑْ ِﻦ َر َﺟ ٍﺎء َﻋ ْﻦ أَﺑِ ِﻴﻪ‬ِ ِ ِ

ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟْ َﻌ َﻼء َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻣ َﻌﺎ ِوﻳَﺔَ َﺣ ﱠﺪﺛـَﻨَﺎ ْاﻷ َْﻋ َﻤ‬
َ ‫ﺶ َﻋ ْﻦ إ ْﲰَﻌ‬
ٍ ِ‫ﺎب ﻋﻦ أَِﰊ ﺳﻌ‬ ٍ ِ ِ ِ ٍ ِ‫ﻋﻦ أَِﰊ ﺳﻌ‬
‫ﻴﺪ‬ َ ْ َ ‫ﺲ ﺑْ ِﻦ ُﻣ ْﺴﻠ ٍﻢ َﻋ ْﻦ ﻃَﺎ ِرق ﺑْ ِﻦ ﺷ َﻬ‬ ِ ‫ي ح َو َﻋ ْﻦ ﻗَـْﻴ‬ ‫اﳋُ ْﺪ ِر ﱢ‬ْ ‫ﻴﺪ‬ َ َْ
‫ﺎل‬َ ‫ﺼ َﻼةِ ﻓَـ َﻘ َﺎم َر ُﺟ ٌﻞ ﻓَـ َﻘ‬ ‫ﺎﳋُﻄْﺒَ ِﺔ ﻗَـْﺒ َﻞ اﻟ ﱠ‬ ٍ ِ‫ﺎل أَﺧﺮج ﻣﺮوا ُن اﻟْ ِﻤْﻨﺒـﺮ ِﰲ ﻳـﻮِم ﻋ‬
ْ ِ‫ﻴﺪ ﻓَـﺒَ َﺪأَ ﺑ‬ ‫اﳋُ ْﺪ ِر ﱢ‬
َْ ََ َ ْ َ َ َ ْ َ َ‫ي ﻗ‬ ْ
‫ﺎﳋُﻄْﺒَ ِﺔ‬
ْ ِ‫ْت ﺑ‬ ِ ِ ‫ﻴﺪ وَﱂ ﻳ ُﻜﻦ ُﳜْﺮ‬ ٍ ِ ِ ِ ِ ‫ﻳﺎ ﻣﺮوا ُن ﺧﺎﻟَْﻔﺖ اﻟ ﱡﺴﻨﱠﺔَ أَﺧﺮﺟ‬
َ ‫ج ﻓﻴﻪ َوﺑَ َﺪأ‬ ُ َ ْ َ ْ َ ‫ﺖ اﻟْﻤْﻨﺒَـَﺮ ﰲ ﻳـَ ْﻮم ﻋ‬ َ ْ َْ َ َ ََْ َ
‫ﺎل أَﱠﻣﺎ َﻫ َﺬا ﻓَـ َﻘ ْﺪ‬ َ ‫ي َﻣ ْﻦ َﻫ َﺬا ﻗَﺎﻟُﻮا ﻓُ َﻼ ُن ﺑْ ُﻦ ﻓُ َﻼ ٍن ﻓَـ َﻘ‬ ‫اﳋُ ْﺪ ِر ﱢ‬
ْ ‫ﻴﺪ‬ ٍ ِ‫ﺎل أَﺑﻮ ﺳﻌ‬ ِ ‫ﻗَـﺒﻞ اﻟ ﱠ‬
َ ُ َ ‫ﺼ َﻼة ﻓَـ َﻘ‬ َْ
‫ﺎع‬
َ َ‫ﺎﺳﺘَﻄ‬ ْ َ‫ﻮل َﻣ ْﻦ َرأَى ُﻣْﻨ َﻜًﺮا ﻓ‬ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ِ َ ‫ﻗَﻀﻰ ﻣﺎ ﻋﻠَﻴ ِﻪ َِﲰﻌﺖ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َْ َ َ
ِ ِ ِِ ِِ
‫ﻒ‬ ُ ‫َﺿ َﻌ‬ ْ ‫ﻚأ‬ َ ‫أَ ْن ﻳـُﻐَﻴﱢـَﺮﻩُ ﺑِﻴَﺪﻩ ﻓَـﻠْﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑِﻴَﺪﻩ ﻓَِﺈ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِﻠ َﺴﺎﻧِِﻪ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِ َﻘﻠْﺒِ ِﻪ َوذَﻟ‬
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ
Narrated to us from Muḥammad bin Al fiAlā√ who narrated from Abū

Mufiāwiyah who narrated from Al Afimash from Ismafiīl bin Rajā√ from his
father from Abī Safiīd Al Khudrī. And it was narrated from another source,
and from Qais bin Muslim from Ṭāriq bin Shihāb from Abī Safiīd Al Khudrī
who said : ‘Marwān once left the minbar on an fiĪd day and then he began
a speech before ṣalāt, and a man stood and said, ‘O Marwān, you have
contravened the sunnah, you left the minbar on an fiĪd day even though the
minbar has never been left before and you have also begun a speech before
ṣalāt’. Abī Safiīd Al Khudrī said, ‘Who is that man?’ They answered, ‘So
and so’. Abū Sa√īd said, ‘This person has carried out his obligations (amr
bi’l mafirūf wa nahī fian al munkar); I heard the Messenger of Allāh  say:
“Whoever sees an evil, let him be capable of changing it with his hand,
and if he is not able to, then with his tongue, and if he is not, then with his
heart, and that is the least of Imān”’.
Sunan Abī Dāwūd, Kitāb Al Malāḥim (Book of Battles) 3777:
‫ﱠﺎد ﺑْ ُﻦ اﻟ ﱠﺴ ِﺮ ﱢ‬
ِ ‫ي ﻗَ َﺎﻻ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻣ َﻌﺎ ِوﻳَﺔَ َﻋ ْﻦ ْاﻷ َْﻋ َﻤ‬ ِ
‫ﺶ َﻋ ْﻦ‬ ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟْ َﻌ َﻼء َوَﻫﻨ‬
ٍ ‫ﺲ ﺑْ ِﻦ ﻣﺴﻠِ ٍﻢ َﻋﻦ ﻃَﺎ ِرِق ﺑْ ِﻦ ِﺷﻬ‬ ٍِ ِِ ٍ ِ ِ
‫ﺎب َﻋ ْﻦ‬ َ ْ ْ ُ ِ ‫ﻴﻞ ﺑْ ِﻦ َر َﺟﺎء َﻋ ْﻦ أَﺑﻴﻪ َﻋ ْﻦ أَِﰊ َﺳﻌﻴﺪ َو َﻋ ْﻦ ﻗَـْﻴ‬ َ ‫إ ْﲰَﻌ‬
P a g e | 240
ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ِ َ ‫ﺎل َِﲰﻌﺖ رﺳ‬ ‫اﳋُ ْﺪ ِر ﱢ‬ ٍ ِ‫أَِﰊ ﺳﻌ‬
‫ﻮل َﻣ ْﻦ َرأَى ُﻣْﻨ َﻜًﺮا‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ُ ْ َ َ‫ي ﻗ‬ ْ ‫ﻴﺪ‬ َ
ِ ِ ِ ْ َ‫ﱠﺎد ﺑ ِﻘﻴﱠﺔ‬ ِِ ِ ِِ ِ
ْ‫اﳊَﺪﻳﺚ َوﻓﱠﺎﻩُ اﺑْ ُﻦ اﻟْ َﻌ َﻼء ﻓَِﺈ ْن َﱂ‬ َ ٌ ‫ﺎع أَ ْن ﻳـُﻐَﻴﱢـَﺮﻩُ ﺑﻴَﺪﻩ ﻓَـﻠْﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑﻴَﺪﻩ َوﻗَﻄَ َﻊ َﻫﻨ‬ َ َ‫ﺎﺳﺘَﻄ‬ ْ َ‫ﻓ‬
ِ ِ ِ
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ ‫ﻒ‬ ُ ‫َﺿ َﻌ‬ ْ ‫ﻚأ‬ َ ‫ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِﻠ َﺴﺎﻧِِﻪ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﺑِﻠ َﺴﺎﻧِِﻪ ﻓَﺒِ َﻘ ْﻠﺒِ ِﻪ َوذَﻟ‬
Narrated to us from Muḥammad bin Al fiAlā√ and Hannād bin As-Sarīy
who said it was narrated to us from Abū Mufiāwiyah from Al Afimash from
Ismafiīl bin Rajā√ from his father from Abī Safiīd and from Qais bin Muslim
from Ṭāriq bin Shihāb from Abī Safiīd Al Khudrī who said, I heard the
Messenger of Allāh  say: “Whoever among you sees an evil and he is
capable of changing that evil with his hands, then let him change it with
his hands”’. Hannād then stopped (did not continue) the remainder of the
ḥadīth. Then Ibnul fiAlā√ completed it, ‘If he is unable to then let him do so
with his tongue, and if he is unable to do so with his tongue then let him do
so with his heart, and that is the weakest of Imān’.
Sunan Ibn Mājah, Kitāb Iqāmatuṣ-Ṣalāt and As-Sunnah (Book of Establishing

Prayer and the Sunnah) 1265:
‫ﻴﻞ ﺑْ ِﻦ َر َﺟ ٍﺎء َﻋ ْﻦ أَﺑِ ِﻴﻪ َﻋ ْﻦ أَِﰊ‬ِ ِ ِ ِ ٍ

َ ‫َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻛَﺮﻳْﺐ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻣ َﻌﺎوﻳَﺔَ َﻋ ْﻦ ْاﻷ َْﻋ َﻤﺶ َﻋ ْﻦ إ ْﲰَﻌ‬
ٍ ِ‫ﺎب ﻋﻦ أَِﰊ ﺳﻌ‬ ٍ ِ ِ ِ ٍ ِ‫ﺳﻌ‬
‫َﺧَﺮ َج َﻣ ْﺮَوا ُن‬ْ ‫ﺎل أ‬َ َ‫ﻴﺪ ﻗ‬ َ ْ َ ‫ﺲ ﺑْ ِﻦ ُﻣ ْﺴﻠ ٍﻢ َﻋ ْﻦ ﻃَﺎ ِرق ﺑْ ِﻦ ﺷ َﻬ‬ ِ ‫ﻴﺪ و َﻋ ْﻦ ﻗَـْﻴ‬ َ
َ‫ﺖ اﻟ ﱡﺴﻨﱠﺔ‬ َ ‫ﺼ َﻼةِ ﻓَـ َﻘ َﺎم َر ُﺟ ٌﻞ ﻓَـ َﻘ‬ ‫ﺎﳋُﻄْﺒَ ِﺔ ﻗَـْﺒ َﻞ اﻟ ﱠ‬ ْ ِ‫ﻴﺪ ﻓَـﺒَ َﺪأَ ﺑ‬ ِ ِ‫اﻟْ ِﻤْﻨﺒـﺮ ﻳـﻮم اﻟْﻌ‬
َ ‫ﺎل ﻳَﺎ َﻣ ْﺮَوا ُن َﺧﺎﻟَ ْﻔ‬ َ َْ ََ
ِ ‫ﺼ َﻼةِ وَﱂ ﻳ ُﻜﻦ ﻳـﺒ‬
‫َأُ ﻬﺑَﺎ‬ ِ ْ ِ‫ﻴﺪ وَﱂ ﻳ ُﻜﻦ ُﳜْﺮج ﺑِِﻪ وﺑ َﺪأْت ﺑ‬ ٍِ ِ ‫أَﺧﺮﺟ‬
ُْ ْ َ ْ َ ‫ﺎﳋُﻄْﺒَﺔ ﻗَـْﺒ َﻞ اﻟ ﱠ‬ َ َ َ ُ َ ْ َ ْ َ ‫ﺖ اﻟْﻤْﻨﺒَـَﺮ ﻳـَ ْﻮَم ﻋ‬ َ ْ َْ
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ َ ‫ﻴﺪ أَﱠﻣﺎ ﻫ َﺬا ﻓَـ َﻘ ْﺪ ﻗَﻀﻰ ﻣﺎ ﻋﻠَﻴ ِﻪ َِﲰﻌﺖ رﺳ‬ ٍ ِ‫ﻓَـ َﻘﺎ َل أَﺑﻮ ﺳﻌ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َْ َ َ َ َ ُ
‫ﺎع أَ ْن ﻳـُﻐَﻴﱢـَﺮﻩُ ﺑِﻴَ ِﺪﻩِ ﻓَـ ْﻠﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑِﻴَ ِﺪﻩِ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِﻠِ َﺴﺎﻧِِﻪ ﻓَِﺈ ْن‬
َ َ‫ﺎﺳﺘَﻄ‬
ْ َ‫ﻮل َﻣ ْﻦ َرأَى ُﻣْﻨ َﻜًﺮا ﻓ‬ ُ ‫ﻳـَ ُﻘ‬
ِ ِ
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ ‫ﻒ‬ ُ ‫َﺿ َﻌ‬ ْ ‫ﻚأ‬ َ ‫َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﺑِﻠ َﺴﺎﻧِِﻪ ﻓَﺒِ َﻘ ْﻠﺒِ ِﻪ َوذَﻟ‬
Narrated to us from abū Kuraib who narrated from abū Mufiāwiyah from l
Afimash from Ismafiīl bin Rajā√ from his father from Abī Safiīd and from
qais bin Muslim from Ṭāriq bin Shihāb from Abī Safiīd who said, ‘marwān
brought the minbar out one fiĪd day and started to deliver a speech before
P a g e | 241
the ṣalāt. A man stood up and said, ‘O Commander of the believers, you
have gone against the sunnah. You have brought the minbar out on the day
of fiĪd and it was not brought out before, and you started with a speech
before the ṣalāt, when this was not done before’. Abū Safiīd said, ‘As for
this man he has done his duty. I heard the Messenger of Allāh  say:
“Whoever among you sees an evil action, and he is able to change it with
his hand, then change it with his hand (by taking action); if he cannot, (do
so) with his tongue (by speaking out); and if he cannot then with his heart
(by hating it and feeling that it is wrong), and that is the weakest of faith”’.
Sunan Ibn Mājah, Kitāb Al Fitan 4003:
‫ﻴﻞ ﺑْ ِﻦ َر َﺟ ٍﺎء َﻋ ْﻦ أَﺑِ ِﻴﻪ َﻋ ْﻦ أَِﰊ‬ِ ِ ِ ِ ٍ

َ ‫َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻛَﺮﻳْﺐ َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻣ َﻌﺎوﻳَﺔَ َﻋ ْﻦ ْاﻷ َْﻋ َﻤﺶ َﻋ ْﻦ إ ْﲰَﻌ‬
‫اﳋُ ْﺪ ِر ﱢ‬ ٍ ِ‫ﺎب ﻋﻦ أَِﰊ ﺳﻌ‬ ٍ ِ ِ ِ ٍ ِ‫ﺳﻌ‬
‫ﺎل‬َ َ‫ي ﻗ‬ ْ ‫ﻴﺪ‬ َ ْ َ ‫ﺲ ﺑْ ِﻦ ُﻣ ْﺴﻠ ٍﻢ َﻋ ْﻦ ﻃَﺎ ِرق ﺑْ ِﻦ ﺷ َﻬ‬ ِ ‫ي و ﻋَ ْﻦ ﻗَـْﻴ‬ ‫اﳋُ ْﺪ ِر ﱢ‬
ْ ‫ﻴﺪ‬ َ
‫ﺖ‬ َ ‫ﺼ َﻼةِ ﻓَـ َﻘ‬ ‫ﺎﳋُﻄْﺒَ ِﺔ ﻗَـْﺒ َﻞ اﻟ ﱠ‬ ٍ ‫أَﺧﺮج ﻣﺮوا ُن اﻟْ ِﻤْﻨﺒـﺮ ِﰲ ﻳـﻮِم ِﻋ‬
ْ ِ‫ﻴﺪ ﻓَـﺒَ َﺪأَ ﺑ‬
َ ‫ﺎل َر ُﺟ ٌﻞ ﻳَﺎ َﻣ ْﺮَوا ُن َﺧﺎﻟَْﻔ‬ َْ ََ ََْ َ َ ْ
‫ﺼ َﻼةِ َوَﱂْ ﻳَ ُﻜ ْﻦ‬ ‫ﺎﳋُﻄْﺒَ ِﺔ ﻗَـْﺒ َﻞ اﻟ ﱠ‬ ْ ِ‫ْت ﺑ‬ ِ ِ ‫اﻟ ﱡﺴﻨﱠﺔَ أَﺧﺮﺟ‬
َ ‫ﺖ اﻟْﻤْﻨﺒَـَﺮ ِﰲ َﻫ َﺬا اﻟْﻴَـ ْﻮم َوَﱂْ ﻳَ ُﻜ ْﻦ ُﳜَْﺮ ُج َوﺑَ َﺪأ‬ َ ْ َْ
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ‬ ِ َ ‫ﻴﺪ أَﱠﻣﺎ ﻫ َﺬا ﻓَـ َﻘ ْﺪ ﻗَﻀﻰ ﻣﺎ ﻋﻠَﻴ ِﻪ َِﲰﻌﺖ رﺳ‬ ٍ ِ‫ﺎل أَﺑﻮ ﺳﻌ‬ ِ
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َْ َ َ َ َ ُ َ ‫ـُﺒْﺪَأُ ﻬﺑَﺎ ﻓَـ َﻘ‬
‫ﺎع أَ ْن ﻳـُﻐَﻴﱢـَﺮﻩُ ﺑِﻴَ ِﺪﻩِ ﻓَـﻠْﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑِﻴَ ِﺪﻩِ ﻓَِﺈ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ‬
َ َ‫ﺎﺳﺘَﻄ‬
ِ
ْ َ‫ﻮل َﻣ ْﻦ َرأَى ﻣْﻨ ُﻜ ْﻢ ُﻣْﻨ َﻜًﺮا ﻓ‬ ُ ‫َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬
ِ ِ
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ ‫ﻒ‬ ُ ‫َﺿ َﻌ‬
ْ ‫ﻚأ‬ َ ‫ﻓَﺒِﻠ َﺴﺎﻧِِﻪ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِ َﻘ ْﻠﺒِ ِﻪ َوذَﻟ‬
Narrated to us from Abū Kuraib who narrated from Abū Mufiāwiyah from
Al Afimash from Ismafiīl bin Rajā√ from his father from Abī Safiīd Al Khudrī
and from Qais bin Muslim from Ṭāriq bin Shihāb from Abī Safiīd Al Khudrī
who said, ‘Marwān brought out the minbar on the day of fiĪd, and he
started with the speech before the ṣalāt. A man said: ‘O Marwān, you have
gone against the Sunnah. You have brought out the minbar on this day,
and it was not brought out before, and you have started with the speech
before the ṣalāt, and this was not sone before’. Abū Safiīd said, ‘As for this
man, he has done his duty. I heard the Messenger of Allāh  say:
“Whoever among you sees an evil action and can change it with his hand
(by taking action), let him change it with his hand. If he cannot do that,
then with his tongue (by speaking out); and if he cannot do that, then with
P a g e | 242
his heart (by hating it and feeling that it is wrong), and that is the weakest
of faith”’.
Musnad Aḥmad, Kitāb Bāqī Musnad Al Mukathirīn 10651:
ِ ‫ﺎﻋﻴﻞ ﺑْ ِﻦ َر َﺟ ٍﺎء َﻋ ْﻦ أَﺑِ ِﻴﻪ َو َﻋ ْﻦ ﻗَـْﻴ‬

‫ﺲ ﺑْ ِﻦ ُﻣ ْﺴﻠِ ٍﻢ‬ ِ ِ
ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ ُﻣ َﻌﺎ ِوﻳَﺔَ َﺣ ﱠﺪﺛـَﻨَﺎ ْاﻷ َْﻋ َﻤ‬
َ َ‫ﺶ َﻋ ْﻦ إ ْﲰ‬
‫َﺧَﺮ َج َﻣ ْﺮَوا ُن اﻟْ ِﻤْﻨﺒَـَﺮ ِﰲ ﻳـَ ْﻮِم‬
ْ ‫ﺎل أ‬
َ َ‫ي ﻗ‬‫اﳋُ ْﺪ ِر ﱢ‬
ْ ‫ﻴﺪ‬ٍ ِ‫ﺎب ﻛِ َﻼ ُﳘﺎ ﻋﻦ أَِﰊ ﺳﻌ‬
َ َْ َ
ٍ ‫َﻋﻦ ﻃَﺎ ِرِق ﺑْ ِﻦ ِﺷﻬ‬
َ ْ
َ ‫ﺎل ﻓَـ َﻘ َﺎم َر ُﺟ ٍﻞ ﻓَـ َﻘ‬
‫ﺎل‬ ِ
َ َ‫ِﻴﺪٍ وَﱂَْ ﻳَﻜُﻦْ ﳜُْﺮَجُ ﺑِﻪِ وَﺑَﺪَأَ ﺑِﺎﳋُْﻄْﺒَﺔِ ﻗـَﺒْﻞَ اﻟﺼﱠﻼَةِ وَﱂَْ ﻳَﻜُﻦْ ﻳـُﺒْﺪَأُ ﻬﺑَﺎ ﻗ‬
ٍِ ِ ِ ‫ﻴﺪ وَﱂ ﻳ ُﻜﻦ ُﳜْﺮ‬ ٍِ ِ ‫ﻳﺎ ﻣﺮوا ُن ﺧﺎﻟَ ْﻔﺖ اﻟ ﱡﺴﻨﱠﺔَ أَﺧﺮﺟ‬
َ ‫ج ﺑِﻪ ِﰲ ﻳـَ ْﻮم ﻋﻴﺪ َوﺑَ َﺪأ‬
‫ْت‬ ُ َ ْ َ ْ َ ‫ﺖ اﻟْﻤْﻨﺒَـَﺮ ﻳـَ ْﻮَم ﻋ‬
َ ْ َْ َ َ ََْ َ
‫اﳋُ ْﺪ ِر ﱡ‬
‫ي َﻣ ْﻦ َﻫ َﺬا ﻗَﺎﻟُﻮا ﻓَُﻼ ُن‬ ٍ ِ‫ﺎل أَﺑﻮ ﺳﻌ‬
ْ ‫ﻴﺪ‬ ِ
َ ُ َ ‫ﺎل ﻓَـ َﻘ‬
َ َ‫ِﺎﳋُْﻄْﺒَﺔِ ﻗـَﺒْﻞَ اﻟﺼﱠﻼَةِ وَﱂَْ ﻳَﻜُﻦْ ﻳـُﺒْﺪَأُ ﻬﺑَﺎ ﻗ‬
ِ َ ‫ﻴﺪ أَﱠﻣﺎ ﻫ َﺬا ﻓَـ َﻘ ْﺪ ﻗَﻀﻰ ﻣﺎ ﻋﻠَﻴ ِﻪ َِﲰﻌﺖ رﺳ‬ ٍ ِ‫ﺎل أَﺑﻮ ﺳﻌ‬ َ َ‫ﺑْ ُﻦ ﻓَُﻼ ٍن ﻗ‬
ُ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َْ َ َ َ َ ُ َ ‫ﺎل ﻓَـ َﻘ‬
َ َ‫ﺎع أَ ْن ﻳـُﻐَﻴﱢـَﺮﻩُ ﺑِﻴَ ِﺪﻩِ ﻓَـ ْﻠﻴَـ ْﻔ َﻌ ْﻞ َوﻗ‬
ً‫ﺎل َﻣﱠﺮة‬ ِ
ْ ‫ﻮل َﻣ ْﻦ َرأَى ﻣْﻨ ُﻜ ْﻢ ُﻣْﻨ َﻜًﺮا ﻓَِﺈ ْن‬
َ َ‫اﺳﺘَﻄ‬ ُ ‫َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬
ِ ِ ِ ِِ ِِ
‫ﻒ‬ُ ‫َﺿ َﻌ‬
ْ‫ﻚأ‬ َ ‫ﻓَـ ْﻠﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑِﻴَﺪﻩ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﺑِﻴَﺪﻩ ﻓَﺒِﻠ َﺴﺎﻧِِﻪ ﻓَِﺈ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﺑِﻠ َﺴﺎﻧِِﻪ ﻓَﺒِ َﻘﻠْﺒِ ِﻪ َوذَﻟ‬
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ
Narrated to us from Abū Mufiāwiyah who narrated from Al Afimash from

Ismafiīl bin Rajā√ from his father and from Qais bin Muslim from Ṭāriq bin
Shihāb both of whom from Abī Saīd Al Khudrī who said, ‘Marwān brought
out the minbar on the day of √Īd and that was never done before, then he
also began with a speech before the fiĪd ṣalāt, and that had never been
done before! Then a man stood and spoke, ‘O Marwān, you have not
followed the Sunnah, you brought out the minbar on the day of fiĪd even
though that has never been carried out before on the day of fiĪd; and you
have also started to make a speech before ṣalāt, even though that matter
has never be carried out before!’ He said, ‘then Abū Safiīd Al Khudrī
asked, ‘Who was that man?’ They answered, ‘He was so and so’. He said,
‘Then Abū Safiīd said, ‘That man has carried out that which I heard from
the Messenger of Allāh  who said: “Whoever amongst you sees
something evil, if he can, change it with his hand, then let him do it”. And
again he said: “Then let him change it with his hand, and if he is not
P a g e | 243
capable (of changing it) by hand, then let him by his tongue, and if he is
not capable by means of his tongue, then let him by means of his heart, and
that is the weakest of faith”’.
ٍ ‫ﺲ ﺑْ ِﻦ ﻣﺴﻠِ ٍﻢ َﻋﻦ ﻃَﺎ ِرِق ﺑْ ِﻦ ِﺷﻬ‬ ِ ْ ‫ﻳﺪ أ‬

ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻳَِﺰ‬
‫ﺐ َﻣ ْﺮَوا ُن‬َ َ‫ﺎل َﺧﻄ‬ َ َ‫ﺎب ﻗ‬ َ ْ ْ ُ ِ ‫َﺧﺒَـَﺮﱐ ُﺷ ْﻌﺒَﺔُ َﻋ ْﻦ ﻗَـْﻴ‬
َ ‫اﳋُﻄْﺒَ ِﺔ ﻓَـ َﻘ‬ ِ ِ‫ﺼ َﻼةِ ِﰲ ﻳـﻮِم اﻟْﻌ‬
‫ﺎل ﺗَـَﺮى‬ ْ ‫ﺼ َﻼةُ ﻗَـْﺒ َﻞ‬ ‫ﺖ اﻟ ﱠ‬ ْ َ‫ﺎل إِﱠﳕَﺎ َﻛﺎﻧ‬ َ ‫ﻴﺪ ﻓَـ َﻘ َﺎم َر ُﺟ ٌﻞ ﻓَـ َﻘ‬ َْ ‫ﻗَـْﺒ َﻞ اﻟ ﱠ‬
‫ﺖ‬ ِ ِ ‫اﳋُ ْﺪ ِر ﱡ‬ ٍ ِ‫َذﻟِﻚ ﻳﺎ أَﺑﺎ ﻓَُﻼ ٍن ﻓَـ َﻘﺎم أَﺑﻮ ﺳﻌ‬
ُ ‫ﻀﻰ َﻣﺎ َﻋﻠَْﻴﻪ َﲰ ْﻌ‬ َ َ‫ﺎل أَﱠﻣﺎ َﻫ َﺬا ﻓَـ َﻘ ْﺪ ﻗ‬ َ ‫ي ﻓَـ َﻘ‬ ْ ‫ﻴﺪ‬ َ ُ َ َ َ َ
‫ﻮل َﻣ ْﻦ َرأَى ُﻣْﻨ َﻜًﺮا ﻓَـ ْﻠﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑِﻴَ ِﺪﻩِ ﻓَِﺈ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ‬
ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ِ َ ‫رﺳ‬
ِ ِ
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ ‫ﻒ‬ ُ ‫َﺿ َﻌ‬
ْ ‫ﻚأ‬ َ ‫ﻓَﺒِﻠ َﺴﺎﻧِِﻪ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِ َﻘ ْﻠﺒِ ِﻪ َوذَﻟ‬
Narrated to us from Yazīd who related that Shufibah from Qais bin Muslim
from Ṭāriq bin Shihāb who said ‘Marwān made a speech before ṣalāt on
the day of fiĪd, then someone stood up and said. ‘Indeed ṣalāt is carried out
before a speech’, and he said, Are you of that opinion O Abū so and so?’
Then Abū Safiīd Al Khudrī stood and said, ‘That person has carried out
what I heard from the Messenger of Allāh  who said, “Whoever amongst
you all sees something evil then he should change it with his hand, and if
he is unable to let him do so with his tongue, and if he is unable to let him
change it with his heart, and that is the weakest of faith”’.
ٍ ‫ﺲ ﺑْ ِﻦ ﻣﺴﻠِ ٍﻢ َﻋﻦ ﻃَﺎ ِرِق ﺑْ ِﻦ ِﺷﻬ‬

‫ﺎل أَﱠو ُل‬
َ َ‫ﺎب ﻗ‬ َ ْ ْ ُ ِ ‫َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺳ ْﻔﻴَﺎ ُن َﻋ ْﻦ ﻗَـْﻴ‬
‫ﺎل ﺗُ ِﺮَك َﻣﺎ‬
َ َ‫ﺖ اﻟ ﱡﺴﻨﱠﺔَ ﻗ‬ َ ‫ﺼ َﻼةِ َﻣ ْﺮَوا ُن ﻓَـ َﻘ َﺎم َر ُﺟ ٌﻞ ﻓَـ َﻘ‬
َ ‫ﺎل ﻳَﺎ َﻣ ْﺮَوا ُن َﺧﺎﻟَْﻔ‬ ‫اﳋُﻄْﺒَﺔَ ﻗَـْﺒ َﻞ اﻟ ﱠ‬
ْ ‫ﱠم‬
َ ‫َﻣ ْﻦ ﻗَﺪ‬
‫ﺻﻠﱠﻰ‬ ِ َ ‫ﻴﺪ أَﱠﻣﺎ ﻫ َﺬا ﻓَـ َﻘ ْﺪ ﻗَﻀﻰ ﻣﺎ ﻋﻠَﻴ ِﻪ َِﲰﻌﺖ رﺳ‬ ٍ ِ‫ﺎل أَﺑﻮ ﺳﻌ‬ ٍ
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ َْ َ َ َ َ ُ َ ‫ﺎك ﻳَﺎ أَﺑَﺎ ﻓَُﻼن ﻓَـ َﻘ‬ َ َ‫ُﻫﻨ‬
P a g e | 244
ِِ ِ ِ ِِ ِ ِ ُ ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬

ْ‫ﻮل َﻣ ْﻦ َرأَى ﻣْﻨ ُﻜ ْﻢ ُﻣْﻨ َﻜًﺮا ﻓَـ ْﻠﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑﻴَﺪﻩ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَﻄ ْﻊ ﻓَﺒِﻠ َﺴﺎﻧﻪ ﻓَﺈِ ْن َﱂ‬
ِ
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ ‫ﻒ‬
ُ ‫َﺿ َﻌ‬
ْ ‫ﻚأ‬ َ ‫ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِ َﻘﻠْﺒِ ِﻪ َوذَﻟ‬
Narrated to us from fiAbdur-Raḥmān who narrated from Sufyān from Qais
bin Muslim from Ṭāriq bin Shihāb who said, ‘The first time a speech was
given before ṣalāt was by Marwān, then a man stood and said, ‘O
Marwān, have you not violated the Sunnah?’ Marwān answered, ‘O so and
so, leave that matter alone, it is not your business’. Then Abū Safiīd said,
‘Now that person has carried out what I heard from the Messenger of
Allāh  who said, “Whoever from among you all sees an evil being carried
out then let him change it with his hand, if he is unable then let him with
his tongue, if he is unable then let him with his heart, and that is the
weakest of faith”’.
ٍ ‫ﺲ ﺑْ ِﻦ ﻣﺴﻠِ ٍﻢ َﻋﻦ ﻃَﺎ ِرِق ﺑْ ِﻦ ِﺷﻬ‬ ِ

َ‫ﺎل أَﱠو ُل َﻣ ْﻦ ﺑَ َﺪأ‬
َ َ‫ﺎب ﻗ‬ َ ْ ْ ُ ِ ‫ﻴﻊ َﺣ ﱠﺪﺛـَﻨَﺎ ُﺳ ْﻔﻴَﺎ ُن َﻋ ْﻦ ﻗَـْﻴ‬
ٌ ‫َﺣ ﱠﺪﺛـَﻨَﺎ َوﻛ‬
‫اﳋُﻄْﺒَ ِﺔ‬
ْ ‫ﺼ َﻼةُ ﻗَـْﺒ َﻞ‬
‫ﺎل اﻟ ﱠ‬ ْ ‫ﺼ َﻼةِ َﻣ ْﺮَوا ُن ﺑْ ُﻦ‬
َ ‫اﳊَ َﻜ ِﻢ ﻓَـ َﻘ َﺎم إِﻟَْﻴ ِﻪ َر ُﺟ ٌﻞ ﻓَـ َﻘ‬ ٍ ‫ﺎﳋﻄْﺒ ِﺔ ﻳـﻮم ِﻋ‬
‫ﻴﺪ ﻗَـْﺒ َﻞ اﻟ ﱠ‬ ِ
َ ْ َ َ ُْ ‫ﺑ‬
‫ﻀﻰ َﻣﺎ َﻋﻠَْﻴ ِﻪ‬ ‫اﳋُ ْﺪ ِر ﱡ‬ ٍ ِ‫ﺎل أَﺑﻮ ﺳﻌ‬ ٍ ِ
َ َ‫ي أَﱠﻣﺎ َﻫ َﺬا ﻓَـ َﻘ ْﺪ ﻗ‬ ْ ‫ﻴﺪ‬ َ ُ َ ‫ﻚ أَﺑَﺎ ﻓَُﻼن ﻓَـ َﻘ‬ َ ‫ﺎل َﻣ ْﺮَوا ُن ﺗُِﺮَك َﻣﺎ ُﻫﻨَﺎﻟ‬
َ ‫ﻓَـ َﻘ‬
ِِ ِ ِ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ِ َ ‫َِﲰﻌﺖ رﺳ‬
ْ‫ﻮل َﻣ ْﻦ َرأَى ﻣْﻨ ُﻜ ْﻢ ُﻣْﻨ َﻜًﺮا ﻓَـﻠْﻴُـﻐَﻴﱢـ ْﺮﻩُ ﺑﻴَﺪﻩ ﻓَِﺈ ْن َﱂ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ ْ
ِ ِ
ِ َ‫اﻹﳝ‬
‫ﺎن‬ ِْ ‫ﻒ‬ُ ‫َﺿ َﻌ‬
ْ ‫ﻚأ‬َ ‫ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِﻠ َﺴﺎﻧِِﻪ ﻓَﺈِ ْن َﱂْ ﻳَ ْﺴﺘَ ِﻄ ْﻊ ﻓَﺒِ َﻘﻠْﺒِ ِﻪ َوذَﻟ‬
Narrated to us from Wakīfi who narrated from Qais bin Muslim from Ṭāriq
bin Shihāb who said, ‘The first time a speech was undertaken before ṣalāt
was on the day of fiĪd by Marwān, then a man stood and said, ‘Ṣalāt is
before the speech’, then Marwān said, ‘Leave that matter alone O so and
so, it’s not your business’. Then Abū Safiīd Al Khudrī said, ‘Now that man,
indeed he has carried out in the way I heard the Messenger of Allāh  say,
“Whoever among you all sees an evil then let him change it with his hand,
if he is unable let him with his tongue, if he is unable let him with his heart,
and that is the weakest of faith”’.
Sunan At-Tirmidhī, Kitāb Tafsīr Al Qur√ān 2974:

P a g e | 245
‫ي َﺣ ﱠﺪﺛـَﻨَﺎ ُﺳ ْﻔﻴَﺎ ُن َﻋ ْﻦ َﻋﻠِ ﱢﻲ ﺑْ ِﻦ ﺑَ ِﺬﳝَﺔَ َﻋ ْﻦ أَِﰊ‬ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﺑـُْﻨ َﺪ ٌار َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ُﻦ َﻣ ْﻬ ِﺪ ﱟ‬
ِِ ِ ِ ِ ِ ‫ﻮل اﻟﻠﱠ ِﻪ ﱠ ﱠ ِ ﱠ‬
‫ﺺ‬ُ ‫ﻴﻞ ﻟَ ﱠﻤﺎ َوﻗَ َﻊ ﻓﻴﻬ ْﻢ اﻟﻨﱠـ ْﻘ‬ َ ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ إ ﱠن ﺑَﲏ إ ْﺳَﺮاﺋ‬ َ ُ ‫ﺎل َر ُﺳ‬ َ َ‫ﺎل ﻗ‬
َ َ‫ُﻋﺒَـْﻴ َﺪ َة ﻗ‬
ِ ِ
ُ‫ﺐ ﻓَـﻴَـْﻨـ َﻬﺎﻩُ َﻋْﻨﻪُ ﻓَِﺈ َذا َﻛﺎ َن اﻟْﻐَ ُﺪ َﱂْ ﳝَْﻨَـ ْﻌﻪُ َﻣﺎ َرأَى ﻣْﻨﻪ‬ِ ْ‫َﺧﺎﻩُ َﻋﻠَﻰ اﻟ ﱠﺬﻧ‬َ ‫َﻛﺎ َن اﻟﱠﺮ ُﺟ ُﻞ ﻓﻴ ِﻬ ْﻢ ﻳـََﺮى أ‬
‫ﺾ َوﻧـََﺰَل ﻓِﻴ ِﻬ ْﻢ اﻟْ ُﻘ ْﺮآ ُن‬ ِ ‫أَ ْن ﻳ ُﻜﻮ َن أَﻛِﻴﻠَﻪ و َﺷ ِﺮﻳﺒﻪ وﺧﻠِﻴﻄَﻪ ﻓَﻀﺮب اﻟﻠﱠﻪ ﻗُـﻠُﻮب ﺑـﻌ‬
ٍ ‫ﻀ ِﻬ ْﻢ ﺑِﺒَـ ْﻌ‬ ْ َ َ ُ َ ََ ُ َ َ َُ َ ُ َ
‫ﻚ ِﲟَﺎ‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ‫ِ ﱠ‬
َ ‫ﻴﺴﻰ اﺑْ ِﻦ َﻣ ْﺮَﱘَ ذَﻟ‬ َ ‫ﻴﻞ َﻋﻠَﻰ ﻟ َﺴﺎن َد ُاوَد َوﻋ‬ َ ‫ﻳﻦ َﻛ َﻔُﺮوا ﻣ ْﻦ ﺑَﲏ إ ْﺳَﺮاﺋ‬ َ ‫ﺎل } ﻟُﻌ َﻦ اﻟﺬ‬ َ ‫ﻓَـ َﻘ‬
‫ﱠﱯ َوَﻣﺎ أُﻧْ ِﺰَل إِﻟَْﻴ ِﻪ َﻣﺎ‬ ِ ِ
‫ﺼ ْﻮا َوَﻛﺎﻧُﻮا ﻳـَ ْﻌﺘَ ُﺪو َن ﻓَـ َﻘَﺮأَ َﺣ ﱠﱴ ﺑـَﻠَ َﻎ َوﻟَ ْﻮ َﻛﺎﻧُﻮا ﻳـُ ْﺆﻣﻨُﻮ َن ﺑِﺎﻟﻠﱠﻪ َواﻟﻨِ ﱢ‬ َ ‫َﻋ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ ِ َِ‫ﺎل وَﻛﺎ َن ﻧ‬ ِ ِ ِ ِ ِ
َ ‫ﱯ اﻟﻠﱠﻪ‬ ‫ﱡ‬ ُ ‫ﱠاﲣَ ُﺬ‬
َ َ َ‫وﻫ ْﻢ أ َْوﻟﻴَﺎءَ َوﻟَﻜ ﱠﻦ َﻛﺜ ًﲑا ﻣْﻨـ ُﻬ ْﻢ ﻓَﺎﺳ ُﻘﻮ َن { ﻗ‬
ِ ‫ﺎل َﻻ ﺣ ﱠﱴ ﺗﺄْﺧ ُﺬوا ﻋﻠَﻰ ﻳ ِﺪ اﻟﻈﱠ‬
‫ﺎﱂ ﻓَـﺘَﺄْﻃُُﺮوﻩُ َﻋﻠَﻰ ا ْﳊَ ﱢﻖ أَﻃًْﺮا َﺣ ﱠﺪﺛـَﻨَﺎ ﺑـُْﻨ َﺪ ٌار‬ ِ
َ َ ُ َ َ َ ‫ﺲ ﻓَـ َﻘ‬ َ َ‫ُﻣﺘﱠﻜﺌًﺎ ﻓَ َﺠﻠ‬
‫ﱠﺎح َﻋ ْﻦ َﻋﻠِ ﱢﻲ‬
ِ ‫َﺣ ﱠﺪﺛـَﻨَﺎ أَﺑُﻮ َد ُاوَد اﻟﻄﱠﻴَﺎﻟِ ِﺴ ﱡﻲ َوأ َْﻣ َﻼﻩُ َﻋﻠَ ﱠﻲ َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ُﻣ ْﺴﻠِ ِﻢ ﺑْ ِﻦ أَِﰊ اﻟْ َﻮﺿ‬
ِ ِ ِ ِ ِ
ُ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻣﺜْـﻠَﻪ‬َ ‫ﱠﱯ‬ ‫ﺑْ ِﻦ ﺑَﺬﳝَﺔَ َﻋ ْﻦ أَِﰊ ُﻋﺒَـْﻴ َﺪةَ َﻋ ْﻦ َﻋْﺒﺪ اﻟﻠﱠﻪ َﻋ ْﻦ اﻟﻨِ ﱢ‬
Narrated to us from Bundār who narrated from fiAbdur-Raḥmān bin
Muhdīy who narrated from Sufyān from fiAlī bin Badhīmah from Abī
fiUbaidah who said, ‘the Messenger of Allāh  said, “When the Banī
Isrā√īl deteriorated, a person who found his brother commit a sin would
reprimand him; but if he found him again the next day, he did not stop him.
The mans commission of sin did not even prevent him from eating and
drinking and associating with him. So Allāh made their hearts compatible
with each other and he revealed about them in the Qur√ān: “Cursed were
those who disblieved from among the Children of Isrā√īl by the tongue of
Dāwūd, and of fiĪsā, son of Maryam. That was because they disobeyed and
used to transgress the limits.” He recited it up to: “And had they believed
in Allāh and the Prophet () and that which is revealed to him, they would
not have taken the disbelievers as friends; but many of them are
transgresors.”(Sūrah Al Mā√idah [5]: āyāt 78-81) Allāh’s Messenger 
sat up straight though he had been reclining hitherto. He said, “No! Not
until you hold the hand of the oppressar, and incline him to turn to the
Truth”. Narrated to us from Bundār who narrated from Abū Dāwūd Aṭ-
Ṭayyālisiy and he dicatetd it to me. Narrated to us from Muḥammad bin
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Muslim bin Abī Al Waḍḍāḥ from Badhīmah from Abī fiUbaidah from
fiAbdullāh from the Prophet .
Musnad Aḥmad, Kitāb Musnad Kūfiyin 17653:
‫ﺎن ﺑْ ِﻦ ﺑَ ِﺸ ٍﲑ‬
ِ ‫ﺎق ﺑﻦ ﻳﻮﺳﻒ ﺣ ﱠﺪﺛـَﻨَﺎ َزَﻛ ِﺮﻳﱠﺎ ﺑﻦ أَِﰊ َزاﺋِ َﺪةَ ﻋ ِﻦ اﻟﺸﱠﻌِﱯ ﻋ ِﻦ اﻟﻨـﱡﻌﻤ‬
َْ َ ‫ْ ﱢ‬ َ ُْ
ِ
َ َ ُ ُ ُ ْ ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﺳ َﺤ‬
‫ﺎﱃ َواﻟﱠﺮاﺗِ ِﻊ ﻓِ َﻴﻬﺎ‬ ِ ‫ﺎل ﻣﺜﻞ اﻟْ َﻘﺎﺋِ ِﻢ ﻋﻠَﻰ ﺣﺪ‬
َ ‫ود اﻟﻠﱠ ِﻪ ﺗَـ َﻌ‬ ُُ َ ‫ﱠﱯ َ ﱠ ﱠ ِ ﱠ‬
ُ َ َ َ َ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ ﻗ‬ ‫َﻋ ْﻦ اﻟﻨِ ﱢ‬
ٍ ِ ٍ ِ ِ
‫ﻀ ُﻬ ْﻢ‬ُ ‫ﺎب ﺑـَ ْﻌ‬َ ‫َﺻ‬ َ ‫ﻀ ُﻬ ْﻢ أ َْﻋ َﻼ َﻫﺎ َوأ‬
ُ ‫ﺎب ﺑـَ ْﻌ‬
َ ‫َﺻ‬
َ ‫اﺳﺘَـ َﻬ ُﻤﻮا َﻋﻠَﻰ َﺳﻔﻴﻨَﺔ ﻓَﺄ‬ ْ ‫َواﻟْ ُﻤﺪﱠﻫ ِﻦ ﻓ َﻴﻬﺎ َﻣﺜَ ُﻞ ﻗَـ ْﻮم‬
‫َﺳْﻔَﻠَﻬَﺎ وَأَوْﻋَﺮَﻫَﺎ وَإِذَا اﻟﱠﺬِﻳﻦَ أَﺳْﻔَﻠَﻬَﺎ إِذَا اﺳْﺘـَﻘَﻮْا ﻣِﻦْ اﻟْﻤَﺎءِ ﻣَﺮﱡوا ﻋَﻠَﻰ أَﺻْﺤَﺎﻬﺑِِ ْﻢ ﻓَﺂ َذ ْوُﻫ ْﻢ‬
‫َﺻ َﺤﺎﺑِﻨَﺎ ﻓَـﻨُـ ْﺆِذﻳـَ ُﻬ ْﻢ ﻓَﺈِ ْن‬ ِ ِ
ْ َ‫ﻓَـ َﻘﺎﻟُﻮا ﻟَ ْﻮ أَﻧﱠﺎ َﺧَﺮﻗْـﻨَﺎ ِﰲ ﻧَﺼﻴﺒِﻨَﺎ َﺧ ْﺮﻗًﺎ ﻓ‬
ْ ‫ﺎﺳﺘَـ َﻘْﻴـﻨَﺎ ﻣْﻨﻪُ َوَﱂْ َﳕُﱠﺮ َﻋﻠَﻰ أ‬
َِ ‫ﺗَـﺮُﻛﻮﻫﻢ وﻣﺎ أَرادوا ﻫﻠَ ُﻜﻮا وإِ ْن أَﺧ ُﺬوا ﻋﻠَﻰ أَﻳ ِﺪﻳ ِﻬﻢ َﳒﻮا‬
‫ﲨ ًﻴﻌﺎ‬ َْ ْ ْ َ َ َ َ ُ َ َ َ ْ ُ َ
Narrated to us from Isḥāq bin Yūsuf who narrated from Zakarīya bin Abī
Zā√idah from Ash-Shafiīy from An-Nufimān bin Bashīr from the Prophet 
who said, “The parable of people who are firm believers in the laws of
Allāh and people who fall into matters that are ḥarām, is like a group of
people who shared places on a ship. Some of them got places on the top,
and some others got places in the bottom dangerous section. I the people
who were below needed drinking water, then they must ascend upwards
passing their companions who were on the top thus making difficulties for
them. So those people who were in the bottom said, ‘Better for us to make
a hole in our place, so that we do not have to pass and cause difficulties
our friends on top’. So if the people who are on the top allow their friens
from below to carry out what they desire, then surely they will all perish,
and if they prevent them then all will be saved”.
MASHRŪʿĪYAH DAfiWAH
Ṣaḥīḥ Al Bukhārī, Kitāb Al Ḥajj 1623:

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ُ‫ﻀْﻴ ُﻞ ﺑْ ُﻦ َﻏ ْﺰَوا َن َﺣ ﱠﺪﺛـَﻨَﺎ ِﻋ ْﻜ ِﺮَﻣﺔ‬ ٍِ ِ ِ ِ

َ ُ‫َﺣ ﱠﺪﺛـَﻨَﺎ َﻋﻠ ﱡﻲ ﺑْ ُﻦ َﻋْﺒﺪ اﻟﻠﱠﻪ َﺣ ﱠﺪﺛَِﲏ َْﳛ َﲕ ﺑْ ُﻦ َﺳﻌﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ﻓ‬
‫ﱠﺎس ﻳـَ ْﻮَم‬ ‫ﻮل اﻟﻠﱠ ِﻪ َ ﱠ ﱠ ِ ﱠ‬ َ ‫ﺎس َر ِﺿ َﻲ اﻟﻠﱠﻪُ َﻋْﻨـ ُﻬ َﻤﺎ أَ ﱠن َر ُﺳ‬
ٍ ‫َﻋ ْﻦ اﺑْ ِﻦ َﻋﺒﱠ‬
َ ‫ﺐ اﻟﻨ‬ َ َ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ َﺧﻄ‬
‫ي ﺑـَﻠَ ٍﺪ َﻫ َﺬا ﻗَﺎﻟُﻮا ﺑـَﻠَ ٌﺪ َﺣَﺮ ٌام‬‫ﺎل ﻓَﺄَ ﱡ‬ َ َ‫ي ﻳـَ ْﻮٍم َﻫ َﺬا ﻗَﺎﻟُﻮا ﻳـَ ْﻮٌم َﺣَﺮ ٌام ﻗ‬‫ﱠﺎس أَ ﱡ‬ُ ‫ﺎل ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﻨ‬ َ ‫ﱠﺤ ِﺮ ﻓَـ َﻘ‬
ْ ‫اﻟﻨ‬
ِ
ٌ‫اﺿ ُﻜ ْﻢ َﻋﻠَْﻴ ُﻜ ْﻢ َﺣَﺮام‬ َ ‫ﺎل ﻓَِﺈ ﱠن د َﻣﺎءَ ُﻛ ْﻢ َوأ َْﻣ َﻮاﻟَ ُﻜ ْﻢ َوأ َْﻋَﺮ‬
َ َ‫ي َﺷ ْﻬ ٍﺮ َﻫ َﺬا ﻗَﺎﻟُﻮا َﺷ ْﻬٌﺮ َﺣَﺮ ٌام ﻗ‬ ‫ﺎل ﻓَﺄَ ﱡ‬َ َ‫ﻗ‬
ِ ِ ِ ِ
‫ﺎل‬َ ‫ْﺳﻪُ ﻓَـ َﻘ‬ َ ‫َﻛ ُﺤ ْﺮَﻣﺔ ﻳـَ ْﻮﻣ ُﻜ ْﻢ َﻫ َﺬا ِﰲ ﺑـَﻠَﺪ ُﻛ ْﻢ َﻫ َﺬا ِﰲ َﺷ ْﻬ ِﺮُﻛ ْﻢ َﻫ َﺬا ﻓَﺄ‬
َ ‫َﻋ َﺎد َﻫﺎ ﻣَﺮ ًارا ﰒُﱠ َرﻓَ َﻊ َرأ‬
ِ‫ﺎس ر ِﺿﻲ اﻟﻠﱠﻪ ﻋْﻨـﻬﻤﺎ ﻓَـﻮاﻟﱠ ِﺬي ﻧـَ ْﻔ ِﺴﻲ ﺑِﻴ ِﺪﻩ‬
َ َ َ ُ َ ُ َ َ ٍ ‫ﺎل اﺑْ ُﻦ َﻋﺒﱠ‬ َ َ‫ﺖ ﻗ‬ ُ ‫ﺖ اﻟﻠﱠ ُﻬ ﱠﻢ َﻫ ْﻞ ﺑـَﻠﱠ ْﻐ‬ُ ‫اﻟﻠﱠ ُﻬ ﱠﻢ َﻫ ْﻞ ﺑـَﻠﱠ ْﻐ‬
ِ ِ ِ ِ ِ ِِ ِ ِ ِ
‫ﻀ ُﻜ ْﻢ‬ ُ ‫ب ﺑـَ ْﻌ‬ ُ ‫ﻀ ِﺮ‬
ْ َ‫ﱠﺎرا ﻳ‬
ً ‫ﺐ َﻻ ﺗَـ ْﺮﺟﻌُﻮا ﺑـَ ْﻌﺪي ُﻛﻔ‬ َ ‫إﻧـ َﱠﻬﺎ ﻟََﻮﺻﻴﱠﺘُﻪُ إ َﱃ أُﱠﻣﺘﻪ ﻓَـﻠْﻴُْﺒﻠ ْﻎ اﻟﺸﱠﺎﻫ ُﺪ اﻟْﻐَﺎﺋ‬
َ َ‫ِرﻗ‬
ٍ ‫ﺎب ﺑـَ ْﻌ‬
‫ﺾ‬
Narrated to us from fiAlī bin fiAbdullāh who related from yaḥyā bin Safiīd
who narrated from Fuḍail bin Ghazwān who narrated from fiIkrimah from
Ibn fiAbbās , ‘Indeed the Messenger of Allāh  delivered a sermon on
the Day of Naḥr, and said, “O people! (Tell me) what is the day today?”
The people replied, 'It is the forbidden (sacred) day.' He asked again,
“What town is this?” They replied, 'It is the forbidden (Sacred) town.' He
asked, “Which month is this?” They replied, 'It is the forbidden (Sacred)
month.' He said, “No doubt! Your blood, your properties, and your honor
are sacred to one another like the sanctity of this day of yours, in this
(sacred) town (Makkah) of yours, in this month of yours”. The Prophet 
repeated his statement again and again. After that he raised his head and
said, “O Allāh! Haven't I conveyed (Your Message) to them'. Haven't I
conveyed Your Message to them?” Ibn fiAbbās added, ‘By Him in whose
hand my soul is, the following was his will (Prophet’s will) to his
followers:−−It is incumbent upon those who are present to convey this
information to those who are absent. Beware don't renegade (as)
disbelievers (turn into infidels) after me, Striking the necks (cutting the
throats) of one another’.
Ṣaḥīḥ Al Bukhārī, Kitāb Al Fitan 7551:

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‫ﻳﻦ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ‬ ِِ ٍِ

َ ‫ﱠد َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﱠﺮةُ ﺑْ ُﻦ َﺧﺎﻟﺪ َﺣ ﱠﺪﺛـَﻨَﺎ اﺑْ ُﻦ ﺳﲑ‬ ٌ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﻣ َﺴﺪ‬
‫ﻀ ُﻞ ِﰲ ﻧـَ ْﻔ ِﺴﻲ ِﻣ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ أَِﰊ‬ َ ْ‫آﺧَﺮ ُﻫ َﻮ أَﻓ‬ َ ‫أَِﰊ ﺑَﻜَْﺮةَ َﻋ ْﻦ أَِﰊ ﺑَﻜَْﺮةَ َو َﻋ ْﻦ َر ُﺟ ٍﻞ‬
‫ﺎل أََﻻ ﺗَ ْﺪ ُرو َن‬ َ ‫ﱠﺎس ﻓَـ َﻘ‬ ‫ﻮل اﻟﻠﱠ ِﻪ َ ﱠ ﱠ ِ ﱠ‬ َ ‫ﺑَﻜَْﺮةَ َﻋ ْﻦ أَِﰊ ﺑَﻜَْﺮةَ أَ ﱠن َر ُﺳ‬
َ ‫ﺐ اﻟﻨ‬ َ َ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ َﺧﻄ‬
َ ‫اﲰ ِﻪ ﻓَـ َﻘ‬
ِْ ‫ﺎل ﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪ ﺳﻴﺴ ﱢﻤ ِﻴﻪ ﺑِﻐَ ِﲑ‬ ٍ ‫أَ ﱡ‬
‫ﺲ‬َ ‫ﺎل أَﻟَْﻴ‬ ْ َ َُ ُ َ َ َ‫ي ﻳـَ ْﻮم َﻫ َﺬا ﻗَﺎﻟُﻮا اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ أ َْﻋﻠَ ُﻢ ﻗ‬
‫اﳊََﺮِام ﻗُـﻠْﻨَﺎ ﺑـَﻠَﻰ ﻳَﺎ‬ ْ ِ‫ﺖ ﺑِﺎﻟْﺒَـ ْﻠ َﺪة‬ ٍ ‫ﺎل أَ ﱡ‬ َ َ‫ﻮل اﻟﻠﱠ ِﻪ ﻗ‬ ِ
ْ ‫ي ﺑـَﻠَﺪ َﻫ َﺬا أَﻟَْﻴ َﺴ‬ َ ‫ﱠﺤ ِﺮ ﻗُـ ْﻠﻨَﺎ ﺑـَﻠَﻰ ﻳَﺎ َر ُﺳ‬ْ ‫ﺑِﻴَـ ْﻮم اﻟﻨ‬
‫اﺿ ُﻜ ْﻢ َوأَﺑْ َﺸ َﺎرُﻛ ْﻢ َﻋﻠَْﻴ ُﻜ ْﻢ َﺣَﺮ ٌام َﻛ ُﺤ ْﺮَﻣ ِﺔ ﻳـَ ْﻮِﻣ ُﻜ ْﻢ‬ ِ َ َ‫ﻮل اﻟﻠﱠ ِﻪ ﻗ‬
َ ‫ﺎل ﻓَﺈِ ﱠن د َﻣﺎءَ ُﻛ ْﻢ َوأ َْﻣ َﻮاﻟَ ُﻜ ْﻢ َوأ َْﻋَﺮ‬ َ ‫َر ُﺳ‬
ِ
‫ﺎل اﻟﻠﱠ ُﻬ ﱠﻢ ا ْﺷ َﻬ ْﺪ ﻓَـ ْﻠﻴُﺒَـﻠﱢ ْﻎ‬ ُ ‫َﻫ َﺬا ِﰲ َﺷ ْﻬ ِﺮُﻛ ْﻢ َﻫ َﺬا ِﰲ ﺑـَﻠَﺪ ُﻛ ْﻢ َﻫ َﺬا أََﻻ َﻫ ْﻞ ﺑـَﻠﱠ ْﻐ‬
َ َ‫ﺖ ﻗُـﻠْﻨَﺎ ﻧـَ َﻌ ْﻢ ﻗ‬
‫ﺎل َﻻ ﺗَـ ْﺮِﺟﻌُﻮا‬ َ َ‫ﻚ ﻗ‬ ِ ِ
َ ‫ب ُﻣﺒَـﻠﱢ ٍﻎ ﻳـُﺒَـﻠﱢﻐُﻪُ ﻟ َﻤ ْﻦ ُﻫ َﻮ أ َْو َﻋﻰ ﻟَﻪُ ﻓَ َﻜﺎ َن َﻛ َﺬﻟ‬ ‫ﺐ ﻓَِﺈﻧﱠﻪُ ُر ﱠ‬ ِ ِ
َ ‫اﻟﺸﱠﺎﻫ ُﺪ اﻟْﻐَﺎﺋ‬
ِ ِ ْ ‫ﺾ ﻓَـﻠَ ﱠﻤﺎ َﻛﺎ َن ﻳـﻮم ﺣﱢﺮ َق اﺑﻦ ا ْﳊ‬ ِ
ُ‫ﲔ َﺣﱠﺮﻗَﻪ‬ َ ‫ﻀَﺮﻣ ﱢﻲ ﺣ‬ َ ُ ْ ُ ُ َْ ٍ ‫ﺎب ﺑـَ ْﻌ‬َ َ‫ﻀ ُﻜ ْﻢ ِرﻗ‬ ُ ‫ب ﺑـَ ْﻌ‬ُ ‫ﻀ ِﺮ‬ْ َ‫ﱠﺎرا ﻳ‬
ً ‫ﺑـَ ْﻌﺪي ُﻛﻔ‬
‫ﺎل َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ‬ َ َ‫ﺎل أَ ْﺷ ِﺮﻓُﻮا َﻋﻠَﻰ أَِﰊ ﺑَﻜَْﺮَة ﻓَـ َﻘﺎﻟُﻮا َﻫ َﺬا أَﺑُﻮ ﺑَﻜَْﺮةَ ﻳـََﺮ َاك ﻗ‬ َ َ‫َﺟﺎ ِرﻳَﺔُ ﺑْ ُﻦ ﻗُ َﺪ َاﻣﺔَ ﻗ‬
‫ﺼﺒَ ٍﺔ‬ ِ ُ ‫ﺎل ﻟَﻮ َد َﺧﻠُﻮا َﻋﻠَ ﱠﻲ ﻣﺎ ﺑـﻬ ْﺸ‬
َ ‫ﺖ ﺑ َﻘ‬ ََ َ ْ َ َ‫ﻓَ َﺤ ﱠﺪﺛـَْﺘ ِﲏ أُﱢﻣﻲ َﻋ ْﻦ أَِﰊ ﺑَﻜَْﺮةَ أَﻧﱠﻪُ ﻗ‬
Narrated to us from Musaddad who narrated from Yaḥyā who narrated
from Qurrah bin Khālid who narrated from Ibn Sīrīn from fiAbdur -
Raḥmān bin Bakrah from Abī Bakrah and from a another man more
eminent than fiAbdur-Raḥmān bin Abī Bakrah from Abī Bakrah thast the
Messenger of Allāh  gave a speech in front of his companions and asked,
“Do you know what day it is today?” ‘Allāh and His Messenger know
better’, they answered. Abū Bakrah said, ‘Until at the time we expected
that the Prophet would name it with another name’. Then the Prophet 
spoke, “Isn’t this the day of Naḥr (sacrifice)?” We answered, ‘Correct O
Messenger of Allāh ()’. The Messenger of Allāh  asked, “Which nation
is this, isn’t it the nation of Ḥarām (Makkah)?” ‘Correct O Messenger of
Allāh ()’, we answered. The Messenger of Allāh  said, “Indeed your
blood, your wealth, your dignity, and your skins are as ḥarām as this day,
within this month, within this nation, haven’t I declared that to you?”
‘Correct’, we answered. The Prophet  continued, “O Allāh, bear witness,
let those who are here today convey this message to those who are absent,
for some of those to whom it is conveyed may comprehend it better than
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‫‪some of those who have heard it directly”. Then he  further said, “Do not‬‬
‫‪go astray after me by cutting the necks of each other”. And when Ibn‬‬
‫‪Khaḍramīy was burnt by a slave servant of Ibn Qudāmah, fiAbdur-Raḥmān‬‬
‫‪said, ‘All of you help Abū Bakrah from his high place!’ Then they said,‬‬
‫‪‘This is Abū Bakrah, look at you O slave servant!’ fiAbdur-Raḥmān said,‬‬
‫‪‘My mother related to from Abū Bakrah that he said, ‘If they had met me, I‬‬
‫‪too would not have been able to hit them with my stick’.‬‬
‫‪Ṣaḥīḥ Muslim, Kitāb Al Qusāmah and Al Ḥārbīyin 3180:‬‬
‫ﻳﺪ ﺑْ ُﻦ ُزَرﻳْ ٍﻊ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ َﻋ ْﻮ ٍن َﻋ ْﻦ ُﳏَ ﱠﻤ ِﺪ‬

‫ﻀ ِﻤ ﱡﻲ َﺣ ﱠﺪﺛـَﻨَﺎ ﻳَِﺰ ُ‬ ‫ﺼُﺮ ﺑْ ُﻦ َﻋﻠِ ﱟﻲ ْ‬
‫اﳉَ ْﻬ َ‬ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻧَ ْ‬
‫ﺎل ﻟَ ﱠﻤﺎ َﻛﺎ َن ذَﻟِﻚ اﻟْﻴـﻮم ﻗَـﻌ َﺪ ﻋﻠَﻰ ﺑﻌِ ِﲑﻩِ‬ ‫ﻳﻦ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ أَِﰊ ﺑَﻜَْﺮةَ َﻋ ْﻦ أَﺑِ ِﻴﻪ ﻗَ َ‬ ‫ِِ‬
‫َ َْ ُ َ َ َ‬ ‫ﺑْ ِﻦ ﺳﲑ َ‬
‫ﺎل أَﺗ ْﺪرو َن أَ ﱠ ٍ‬ ‫ِِ ِ ِ‬ ‫وأ َ ِ‬
‫ي ﻳـَ ْﻮم َﻫ َﺬا ﻗَﺎﻟُﻮا اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ أ َْﻋﻠَ ُﻢ َﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪُ‬ ‫َﺧ َﺬ إﻧْ َﺴﺎ ٌن ﲞﻄَﺎﻣﻪ ﻓَـ َﻘ َ َ ُ‬ ‫َ‬
‫ﻮل اﻟﻠﱠ ِﻪ ﻗَ َ‬ ‫ِ‬ ‫اﲰ ِﻪ ﻓَـ َﻘ َ‬
‫ﺳﻴﺴ ﱢﻤ ِﻴﻪ ِﺳﻮى ِْ‬
‫ي َﺷ ْﻬ ٍﺮ َﻫ َﺬا‬ ‫ﺎل ﻓَﺄَ ﱡ‬ ‫ﱠﺤ ِﺮ ﻗُـ ْﻠﻨَﺎ ﺑـَﻠَﻰ ﻳَﺎ َر ُﺳ َ‬‫ﺲ ﺑِﻴَـ ْﻮم اﻟﻨ ْ‬ ‫ﺎل أَﻟَْﻴ َ‬ ‫َ‬ ‫َُ َ‬
‫ي ﺑـَﻠَ ٍﺪ َﻫ َﺬا‬ ‫ﺎل ﻓَﺄَ ﱡ‬ ‫ﻮل اﻟﻠﱠ ِﻪ ﻗَ َ‬ ‫ﺲ ﺑِ ِﺬي ْ‬
‫اﳊِ ﱠﺠ ِﺔ ﻗُـ ْﻠﻨَﺎ ﺑـَﻠَﻰ ﻳَﺎ َر ُﺳ َ‬ ‫ﻗُـ ْﻠﻨَﺎ اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ أ َْﻋﻠَ ُﻢ ﻗَ َ‬
‫ﺎل أَﻟَْﻴ َ‬
‫ﺲ ﺑِﺎﻟْﺒَـ ْﻠ َﺪةِ ﻗُـ ْﻠﻨَﺎ ﺑـَﻠَﻰ‬
‫ﺎل أَﻟَْﻴ َ‬‫اﲰ ِﻪ ﻗَ َ‬
‫ﺎل ﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪ ﺳﻴﺴ ﱢﻤ ِﻴﻪ ِﺳﻮى ِْ‬
‫َ‬ ‫ُ َُ َ‬ ‫ﻗُـ ْﻠﻨَﺎ اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ أ َْﻋﻠَ ُﻢ ﻗَ َ َ‬
‫اﺿ ُﻜ ْﻢ َﻋﻠَْﻴ ُﻜ ْﻢ َﺣَﺮ ٌام َﻛ ُﺤ ْﺮَﻣ ِﺔ ﻳـَ ْﻮِﻣ ُﻜ ْﻢ َﻫ َﺬا ِﰲ‬ ‫ِ‬ ‫ﻮل اﻟﻠﱠ ِﻪ ﻗَ َ‬
‫ﺎل ﻓَﺈِ ﱠن د َﻣﺎءَ ُﻛ ْﻢ َوأ َْﻣ َﻮاﻟَ ُﻜ ْﻢ َوأ َْﻋَﺮ َ‬ ‫ﻳَﺎ َر ُﺳ َ‬
‫ﺎل ﰒُﱠ اﻧْ َﻜ َﻔﺄَ إِ َﱃ َﻛْﺒ َﺸ ْ ِ‬
‫ﲔ أ َْﻣﻠَ َﺤ ْ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ِ‬
‫ﲔ‬ ‫ﺐ ﻗَ َ‬ ‫َﺷ ْﻬﺮُﻛ ْﻢ َﻫ َﺬا ﰲ ﺑـَﻠَﺪ ُﻛ ْﻢ َﻫ َﺬا ﻓَـ ْﻠﻴُﺒَـﻠﱢ ْﻎ اﻟﺸﱠﺎﻫ ُﺪ اﻟْﻐَﺎﺋ َ‬
‫ﻓَ َﺬ َﲝَ ُﻬ َﻤﺎ َوإِ َﱃ ُﺟَﺰﻳْـ َﻌ ٍﺔ ِﻣ ْﻦ اﻟْﻐَﻨَ ِﻢ ﻓَـ َﻘ َﺴ َﻤ َﻬﺎ ﺑـَْﻴـﻨَـﻨَﺎ َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟْ ُﻤﺜَـ ﱠﲎ َﺣ ﱠﺪﺛـَﻨَﺎ َﲪﱠﺎ ُد ﺑْ ُﻦ‬
‫ﺎل ﻟَ ﱠﻤﺎ َﻛﺎ َن‬ ‫ﺎل َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ُﻦ أَِﰊ ﺑَﻜَْﺮَة َﻋ ْﻦ أَﺑِ ِﻴﻪ ﻗَ َ‬ ‫ﺎل ُﳏَ ﱠﻤ ٌﺪ ﻗَ َ‬ ‫ﺎل ﻗَ َ‬‫َﻣ ْﺴ َﻌ َﺪ َة َﻋ ْﻦ اﺑْ ِﻦ َﻋ ْﻮ ٍن ﻗَ َ‬
‫آﺧ ٌﺬ ﺑِ ِﺰَﻣ ِﺎﻣ ِﻪ أ َْو ﻗَ َ‬
‫ﺎل ورﺟﻞ ِ‬ ‫ٍِ‬ ‫ﱠﱯ َ ﱠ ﱠ ِ ﱠ‬ ‫ِ‬
‫ﺎل‬ ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ َﻋﻠَﻰ ﺑَﻌﲑ ﻗَ َ َ َ ُ ٌ‬ ‫ﺲ اﻟﻨِ ﱡ‬‫ﻚ اﻟْﻴَـ ْﻮُم َﺟﻠَ َ‬
‫ذَﻟ َ‬
‫ﺎﰎ ﺑ ِﻦ ﻣﻴﻤ ٍ‬ ‫ِِ‬ ‫ِِﲞﻄَ ِﺎﻣ ِﻪ ﻓَ َﺬ َﻛﺮ َْﳓﻮ ﺣ ِﺪ ِ‬
‫ﻳﺚ ﻳَِﺰ َ‬
‫ﻮن َﺣ ﱠﺪﺛـَﻨَﺎ َْﳛ َﲕ‬ ‫ﻳﺪ ﺑْ ِﻦ ُزَرﻳْ ٍﻊ َﺣ ﱠﺪﺛَِﲏ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﺣ ْ َ ْ ُ‬ ‫َ َ َ‬
‫ﻳﻦ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ أَِﰊ ﺑَﻜَْﺮةَ‬ ‫ِِ‬ ‫ٍِ‬ ‫ٍِ‬
‫ﺑْ ُﻦ َﺳﻌﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ﻗـُﱠﺮةُ ﺑْ ُﻦ َﺧﺎﻟﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ ﺳﲑ َ‬
‫ﻀ ُﻞ ِﻣ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ أَِﰊ ﺑَﻜَْﺮَة و َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ‬ ‫ِ‬
‫آﺧَﺮ ُﻫ َﻮ ِﰲ ﻧـَ ْﻔﺴﻲ أَﻓْ َ‬
‫َو َﻋ ْﻦ َر ُﺟ ٍﻞ َ‬
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ُ‫ﻚ ﺑْ ُﻦ َﻋ ْﻤ ٍﺮو َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﱠﺮة‬ ِ ِ‫اش ﻗَ َﺎﻻ ﺣ ﱠﺪﺛـَﻨَﺎ أَﺑﻮ ﻋ ِﺎﻣ ٍﺮ ﻋﺒ ُﺪ اﻟْﻤﻠ‬ ٍ ‫َﲪَ ُﺪ ﺑْ ُﻦ ِﺧَﺮ‬ ْ ‫َﻋ ْﻤ ِﺮو ﺑْ ِﻦ َﺟﺒَـﻠَﺔَ َوأ‬
َ َْ َ ُ َ
‫ﻮل‬ُ ‫ﺎل َﺧﻄَﺒَـﻨَﺎ َر ُﺳ‬ َ َ‫ﻴﺪ َو َﲰﱠﻰ اﻟﱠﺮ ُﺟ َﻞ ُﲪَْﻴ َﺪ ﺑْ َﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ َﻋ ْﻦ أَِﰊ ﺑَﻜَْﺮةَ ﻗ‬ ٍ ِ‫ﺑِِﺈﺳﻨ ِﺎد َﳛﲕ ﺑ ِﻦ ﺳﻌ‬
َ ْ َْ َْ
ِ ‫ﻳﺚ ﲟِِﺜْ ِﻞ ﺣ ِﺪ‬ ِ ٍ ‫ﺎل أَ ﱡ‬ َ ‫ﱠﺤ ِﺮ ﻓَـ َﻘ‬ ِ ِ
‫ﻳﺚ‬ َ َ ‫ي ﻳـَ ْﻮم َﻫ َﺬا َو َﺳﺎﻗُﻮا ا ْﳊَﺪ‬ ْ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ْﻮَم اﻟﻨ‬ َ ‫اﻟﻠﱠﻪ‬
‫ﺎل ِﰲ‬ ِ ْ ‫اﺿ ُﻜﻢ وَﻻ ﻳَ ْﺬ ُﻛﺮ ﰒُﱠ اﻧْ َﻜ َﻔﺄَ إِ َﱃ َﻛْﺒ َﺸ‬ ٍ
َ َ‫ﲔ َوَﻣﺎ ﺑـَ ْﻌ َﺪﻩُ َوﻗ‬ ُ َ ْ َ ‫اﺑْ ِﻦ َﻋ ْﻮن َﻏْﻴـَﺮ أَﻧﱠﻪُ َﻻ ﻳَ ْﺬ ُﻛُﺮ َوأ َْﻋَﺮ‬
‫ﻳﺚ َﻛ ُﺤ ْﺮَﻣ ِﺔ ﻳـَ ْﻮِﻣ ُﻜ ْﻢ َﻫ َﺬا ِﰲ َﺷ ْﻬ ِﺮُﻛ ْﻢ َﻫ َﺬا ِﰲ ﺑـَﻠَ ِﺪ ُﻛ ْﻢ َﻫ َﺬا إِ َﱃ ﻳـَ ْﻮِم ﺗَـ ْﻠ َﻘ ْﻮ َن َرﺑﱠ ُﻜ ْﻢ أََﻻ َﻫ ْﻞ‬ ِ ‫اﳊ ِﺪ‬
َْ
‫ﺎل اﻟﻠﱠ ُﻬ ﱠﻢ ا ْﺷ َﻬ ْﺪ‬ ُ ‫ﺑـَﻠﱠ ْﻐ‬
َ َ‫ﺖ ﻗَﺎﻟُﻮا ﻧـَ َﻌ ْﻢ ﻗ‬
Narrated to us from Naṣr bin fiAlī Al Jahḍamīy who narrated from Yazīd
bin Zuraifi who narrated from fiAbdullāh bin fiAwn from Muḥammad bin
Sīrīn from fiAbdur-Raḥmān bin Abī Bakrah from his father who said, ‘On
that day he sat on his donkey, then a person held onto its reins and he 
said, “What day is this? We said: Allāh and His Messenger know best. He
(the Prophet) remained silent until we thought that he would give it
another name. Then he  said, “Is it not the Day of Sacrifice?” We said:
‘Yes’, Allāh’s Messenger. He  asked again, “Which month is this?” They
answered, ‘Allāh and His Messenger know best’. He said, “Is it not Dhū’l-
Ḥijja?” We said: ‘Yes’. Then he  asked, “Which city is this?” We said:
‘Allāh and His Messenger know best’. He (the Prophet) remained silent
until we thought that he would give it another name. He (the Prophet)
said: “Is it not the Baldah (the city of Makkah)?” We answered, ‘Yes O
Messenger of Allāh ()’ He said, “Your blood, your property
(Muḥammad, one of the narrators, said: I think, he also said this) and your
honour are sacred to you like the sacredness of this day of yours, in this
city of yours, and in this month of yours. Let him who is present convey to
him who is absent!” Abū Bakrah continued, ‘He  then turned his
attention towards two multicoloured (black and white) rams and
slaughtered them, and two goats, and distributed them amongst us’.
Narrated to us from Muḥammad Bin Al Muthannā who narrated from
Ḥammād bin Musfiadah from Ibn fiAwn who said, ‘Muḥammad said,
‘fiAbdur-Raḥmān bin Abī Bakrah from his father who said, ‘On that day he
 sat on his donkey, and Abū Bakrah said, ‘then a man held onto the reins
of the donkey’ – or said, ‘its reins’. Then he stated it like the ḥadīth of
Yazīd bin Zuraifi. It was narrated to me from Muḥammad bin Ḥātim bin
Maimūn who narrated from Yaḥyā bin Safiīd who narrated from Qais bin
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Khālid who narrated from Muḥammad bin Sīrīn from fiAbdur-Raḥmān bin
Abī Bakrah and from a man who according to me was more esteemed than
fiAbdur-Raḥmān bin Abī Bakrah’. And narrated from Muḥammad bin
fiAmrū bin Jabalah and Aḥmad bin Khirāsh who (both) said, ‘It was
narrated to us from Abū fiĀmir fiAbdul-Malik from fiAmrū who narrated
from Qurrah – with the sanād from Yaḥyā bin Safiīd, and he named that
man with - Ḥumaid bin fiAbdur-Raḥmān from Abī Bakrah who said, ‘The
Messenger of Allāh  gave a speech on the day of sacrifice, and said,
“What day is today?”, and he continued this ḥadīth as in the manner of
that of Ibn fiAwn. Excepting that he did not state, “Your honour”. And he
did not state, “He then turned his attention towards two multicoloured
(black and white) rams”, and so on. And within that ḥadīth he only stated,
“Like the sacredness of this day of yours, in this city of yours, and in this
month of yours until all of you meet with your Lord. Have I not delivered
(the message) to you?”. They answered, ‘Yes surely’. He  said again, “O
Allāh, bear witness”.
Musnad Aḥmad, Kitāb Musnad Banī Hāshim (Book of the Narrations of the Banī
Hāshim) 1932:
‫ﻮل‬
ُ ‫ﺎل َر ُﺳ‬
َ َ‫ﺎل ﻗ‬ ٍ ‫ﻀْﻴ ٌﻞ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ َﻏ ْﺰَوا َن َﻋ ْﻦ ِﻋ ْﻜ ِﺮَﻣﺔَ َﻋ ِﻦ اﺑْ ِﻦ َﻋﺒﱠ‬
َ َ‫ﺎس ﻗ‬ َ ُ‫َﺣ ﱠﺪﺛـَﻨَﺎ اﺑْ ُﻦ ُﳕٍَْﲑ َﺣ ﱠﺪﺛـَﻨَﺎ ﻓ‬
‫ي ﻳـَ ْﻮٍم َﻫ َﺬا ﻗَﺎﻟُﻮا َﻫ َﺬا ﻳـَ ْﻮٌم‬ ‫ﱠﺎس أَ ﱡ‬ ِ ِ ‫اﻟﻠﱠ ِﻪ َ ﱠ ﱠ ِ ﱠ‬
ُ ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ ﰲ َﺣ ﱠﺠﺔ اﻟْ َﻮَد ِاع ﻳَﺎ أَﻳـﱡ َﻬﺎ اﻟﻨ‬
‫ﺎل إِ ﱠن‬ َ َ‫ي َﺷ ْﻬ ٍﺮ َﻫ َﺬا ﻗَﺎﻟُﻮا َﺷ ْﻬٌﺮ َﺣَﺮ ٌام ﻗ‬ َ َ‫ي ﺑـَﻠَ ٍﺪ َﻫ َﺬا ﻗَﺎﻟُﻮا ﺑـَﻠَ ٌﺪ َﺣَﺮ ٌام ﻗ‬
‫ﺎل ﻓَﺄَ ﱡ‬ ‫ﺎل أَ ﱡ‬
َ َ‫َﺣَﺮ ٌام ﻗ‬
‫اﺿ ُﻜ ْﻢ َﻋﻠَْﻴ ُﻜ ْﻢ َﺣَﺮ ٌام َﻛ ُﺤ ْﺮَﻣ ِﺔ ﻳـَ ْﻮِﻣ ُﻜ ْﻢ َﻫ َﺬا ِﰲ ﺑـَﻠَ ِﺪ ُﻛ ْﻢ َﻫ َﺬا ِﰲ‬ ِ
َ ‫أ َْﻣ َﻮاﻟَ ُﻜ ْﻢ َود َﻣﺎءَ ُﻛ ْﻢ َوأ َْﻋَﺮ‬
َ َ‫ﺖ ِﻣَﺮ ًارا ﻗ‬
‫ﺎل‬ ُ ‫ﺎل اﻟﻠﱠ ُﻬ ﱠﻢ َﻫ ْﻞ ﺑـَﻠﱠ ْﻐ‬َ ‫ْﺳﻪُ إِ َﱃ اﻟ ﱠﺴ َﻤ ِﺎء ﻓَـ َﻘ‬ ِ
َ ‫َﺷ ْﻬ ِﺮُﻛ ْﻢ َﻫ َﺬا ﰒُﱠ أ ََﻋ َﺎد َﻫﺎ ﻣَﺮ ًارا ﰒُﱠ َرﻓَ َﻊ َرأ‬
ِ ِ َ َ‫ﺎس َواﻟﻠﱠ ِﻪ إِﻧـ َﱠﻬﺎ ﻟََﻮ ِﺻﻴﱠﺔٌ إِ َﱃ َرﺑﱢِﻪ َﻋﱠﺰ َو َﺟ ﱠﻞ ﰒُﱠ ﻗ‬
‫ﺐ َﻻ‬ َ ‫ﺎل أََﻻ ﻓَـ ْﻠﻴُﺒَـﻠﱢ ْﻎ اﻟﺸﱠﺎﻫ ُﺪ اﻟْﻐَﺎﺋ‬ ٍ ‫ﻮل اﺑْ ُﻦ َﻋﺒﱠ‬ ُ ‫ﻳـَ ُﻘ‬
ِ ِ
‫ﺾ‬ َ َ‫ﻀ ُﻜ ْﻢ ِرﻗ‬
ٍ ‫ﺎب ﺑـَ ْﻌ‬ ُ ‫ﻀ ِﺮ‬
ُ ‫ب ﺑـَ ْﻌ‬ ْ َ‫ﱠﺎرا ﻳ‬
ً ‫ﺗَـ ْﺮﺟ ُﻌﻮا ﺑـَ ْﻌﺪي ُﻛﻔ‬
Narrated to us from Ibn Numair who narrated from Fuḍail that is Ibn
Ghazwān from fiIkrimah from Ibn fiAbbās who said, ‘The Messenger of
Allāh  said at the time of Ḥajj Al Wadāfi, “O mankind, what day is
today?” The people answered, ‘This is the Day of Ḥarām’. He  asked,
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“What city is this?” They answered, ‘This is the city of Al Ḥarām

(Makkah)’. The Prophet  asked again, “And what month is this?” They
answered, ‘The month of Ḥarām’. The Prophet  said, “Indeed the blood,
wealth, and honour of you all is ḥarām for you all (not to be taken
arbitrarily/deprived of) in the same manner as the ḥarām of this day in this
city in this month”. Then the Prophet  repeated it and then repeated it
again, and then he raised his head up and said, “O Allāh, I have conveyed
it”, repeatedly. He said, ‘Ibn fiAbbās said, “By Allāh, indeed it is an
exhortation to return to the Lord ”. Then he  said, “So let those who
have attended here today convey to those who did not, and don’t any of
you return to disbelief after me, by some of you killing others”’.
Musnad Aḥmad, Musnad Madinīyin (Narrations of those from Madinah) 15782:
ٍ ِ‫ﺲ ﺑ ِﻦ ﻣﺎﻟ‬ َ َ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﻣ َﻌﺎذُ ﺑْ ُﻦ ُﻣ َﻌ ٍﺎذ ﻗ‬

ُ ِ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ َﺳﻌ‬
‫ﻚ َﻋ ْﻦ‬ َ ْ ِ َ‫ﻴﺪ ﺑْ ُﻦ أَِﰊ َﻋُﺮوﺑَﺔَ َﻋ ْﻦ ﻗَـﺘَ َﺎد َة َﻋ ْﻦ أَﻧ‬
‫ﻴﻢ‬ ِ ِ ‫ﻮل اﻟﻠﱠ ِﻪ َ ﱠ ﱠ ِ ﱠ‬ َ ‫أَِﰊ ﻃَْﻠ َﺤﺔَ أَ ﱠن َر ُﺳ‬
َ ‫ﺐ أَ ْن ﻳُﻘ‬‫َﺣ ﱠ‬َ ‫ﺐ ﻗَـ ْﻮًﻣﺎ أ‬
َ َ‫ﺻﻠﻰ اﻟﻠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠ َﻢ َﻛﺎ َن إ َذا َﻏﻠ‬
‫ﺻﺘِ ِﻬ ْﻢ ﺛََﻼﺛًﺎ‬ ِ
َ ‫ﺑ َﻌ ْﺮ‬
Narrated to us from Mufiādh bin Mufiādh who said it was narrated from
Safiīd bin Abī fiArūbah from Qatāsah from Anas bin Mālik from Abī Ṭalḥah
that the Messenger of Allāh  when he had defeated a people, then he 
was glad to remain living in that area for three days.
Musnad Aḥmad, Musnad Al Baṣrīyin (Narrations of the people of Baṣrah) 19182:
ِ َ ‫ﺎل أَﺗَـﻴﺖ رﺳ‬ ٍ ِ‫ﺣ ﱠﺪﺛـَﻨﺎ َﳛﲕ ﺑﻦ ﺳﻌ‬

‫ﺻﻠﱠﻰ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ُ ْ َ َ‫َﺧﺒَـَﺮِﱐ أَِﰊ َﻋ ْﻦ َﺟﺪﱢي ﻗ‬ َ َ‫ﻴﺪ َﻋ ْﻦ ﺑـَ ْﻬ ٍﺰ ﻗ‬
ْ ‫ﺎل أ‬ َ ُ ْ َْ َ َ
‫ُوﻻ ِء‬َ ‫ﺖ أَ ْﻛﺜَـَﺮ ِﻣ ْﻦ َﻋ َﺪ ِد أ‬ ُ ‫ﻚ َﺣ ﱠﱴ َﺣﻠَ ْﻔ‬ َ ُ‫ﻮل اﻟﻠﱠ ِﻪ َواﻟﻠﱠ ِﻪ َﻣﺎ أَﺗَـْﻴﺘ‬
َ ‫ﺖ ﻳَﺎ َر ُﺳ‬ ِ
ُ ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻓَـ ُﻘ ْﻠ‬
ِ ِ
‫ﺖ ْاﻣَﺮأً َﻻ‬ ُ ‫ﻚ َوإِ ﱢﱐ ﻗَ ْﺪ ﺟْﺌ‬ َ َ‫ﻚ َوَﻻ ِآﰐَ دﻳﻨ‬ َ َ‫ُﺧَﺮى أَ ْن َﻻ آﺗِﻴ‬ ِ
ْ ‫ب إِ ْﺣ َﺪى ﻳَ َﺪﻳْﻪ َﻋﻠَﻰ ْاﻷ‬ َ ‫ﺿَﺮ‬
َ ‫َو‬
ِ ِ
َ َ‫ﻚ ﺑَِﻮ ْﺟ ِﻪ اﻟﻠﱠ ِﻪ ﰈَ ﺑـَ َﻌﺜ‬
‫ﻚ َرﺑـﱡﻨَﺎ إِﻟَْﻴـﻨَﺎ‬ ْ ‫أ َْﻋﻘ ُﻞ َﺷْﻴﺌًﺎ إِﱠﻻ َﻣﺎ َﻋﻠﱠ َﻤ ِﲏ اﻟﻠﱠﻪُ َﻋﱠﺰ َو َﺟ ﱠﻞ َوَر ُﺳﻮﻟُﻪُ َوإِ ﱢﱐ أ‬
َ ُ‫َﺳﺄَﻟ‬
‫ﺖ َو ْﺟ ِﻬ َﻲ ﻟِﻠﱠ ِﻪ‬ ُ ‫َﺳﻠَ ْﻤ‬ْ ‫ﻮل أ‬ َ ‫ﺎل أَ ْن ﺗَـ ُﻘ‬ ِْ ُ‫ﻮل اﻟﻠﱠ ِﻪ َوَﻣﺎ آﻳَﺔ‬
َ َ‫اﻹ ْﺳ َﻼِم ﻗ‬ َ ‫ﺖ ﻳَﺎ َر ُﺳ‬ُ ‫ﺎل ﻗُـ ْﻠ‬َ َ‫ﺎﻹ ْﺳ َﻼِم ﻗ‬ِْ ِ‫ﺎل ﺑ‬
َ َ‫ﻗ‬
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ِ َ‫ﺼ َﻼةَ وﺗُـ ْﺆِﰐ اﻟﱠﺰَﻛﺎةَ وُﻛ ﱡﻞ ﻣﺴﻠِ ٍﻢ ﻋﻠَﻰ ﻣﺴﻠِ ٍﻢ ُﳏﱠﺮم أَﺧﻮ ِان ﻧ‬
‫ﺼ َﲑ ِان َﻻ ﻳـَ ْﻘﺒَ ُﻞ‬ ِ
ََ ٌ َ ْ ُ َ ْ ُ َ َ َ ‫ﻴﻢ اﻟ ﱠ‬ َ ‫ﺖ َوﺗُﻘ‬ ُ ‫َوَﲣَﻠﱠْﻴ‬
ِِ ِ ٍ ِ
‫ﲔ‬َ ‫ﲔ إِ َﱃ اﻟْ ُﻤ ْﺴﻠﻤ‬ َ ‫َﺳﻠَ َﻢ َﻋ َﻤ ًﻼ أ َْو ﻳـُ َﻔﺎ ِر ُق اﻟْ ُﻤ ْﺸ ِﺮﻛ‬
ْ ‫اﻟﻠﱠﻪُ َﻋﱠﺰ َو َﺟ ﱠﻞ ﻣ ْﻦ ُﻣ ْﺸ ِﺮك ﻳُ ْﺸ ِﺮُك ﺑـَ ْﻌ َﺪ َﻣﺎ أ‬
‫ﺖ ِﻋﺒَ ِﺎدي َوأَﻧَﺎ‬ ِِ ِ
َ ‫ﻚ ﲝُ َﺠ ِﺰُﻛ ْﻢ َﻋ ْﻦ اﻟﻨﱠﺎ ِر أََﻻ إِ ﱠن َرﱢﰊ َداﻋ ﱠﻲ َوإِﻧﱠﻪُ َﺳﺎﺋﻠﻲ َﻫ ْﻞ ﺑـَﻠﱠ ْﻐ‬
ِ ُ ‫ﻣﺎ ِﱄ أُﻣ ِﺴ‬
ْ َ
ِ ِ ِ ِ ‫ﱠ‬ ‫ﻗَﺎﺋِ ٌﻞ ﻟَﻪُ َر ﱢ‬
َ ‫ﺐ ﰒُﱠ إﻧﱠ ُﻜ ْﻢ َﻣ ْﺪ ُﻋ ﱡﻮو َن َوُﻣ َﻔﺪ‬
ٌ‫ﱠﻣﺔ‬ َ ‫ب ﻗَ ْﺪ ﺑـَﻠ ْﻐﺘُـ ُﻬ ْﻢ أََﻻ ﻓَـ ْﻠﻴُﺒَـﻠﱢ ْﻎ اﻟﺸﱠﺎﻫ ُﺪ ﻣْﻨ ُﻜ ْﻢ اﻟْﻐَﺎﺋ‬
ُ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ‬
ِ ُ ‫ﺎل رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ‫ﺎل َوﻗ‬ َ َ‫ﺎل ﺑَِﻮ ِاﺳ ٍﻂ ﻳـُﺘَـ ْﺮِﺟ ُﻢ ﻗ‬
َ َ‫ﲔ َوﻗ‬ ِ
ُ ِ‫أَﻓْـ َﻮ ُاﻫ ُﻜ ْﻢ ﺑِﺎﻟْﻔ َﺪ ِام َوإِ ﱠن أَﱠو َل َﻣﺎ ﻳُﺒ‬
‫ﺎل َﻫ َﺬا ِدﻳﻨُ ُﻜ ْﻢ َوأَﻳْـﻨَ َﻤﺎ‬
َ َ‫ﻮل اﻟﻠﱠ ِﻪ َﻫ َﺬا ِدﻳﻨُـﻨَﺎ ﻗ‬ َ ‫ﺖ ﻳَﺎ َر ُﺳ‬ َ َ‫َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﺑِﻴَ ِﺪﻩِ َﻋﻠَﻰ ﻓَ ِﺨ ِﺬﻩِ ﻗ‬
ُ ‫ﺎل ﻗُـ ْﻠ‬
ِ
‫ﻚ‬َ ‫ُْﲢ ِﺴ ْﻦ ﻳَﻜْﻔ‬
Narrated to us from yaḥyā bin Safiīd from Bahz who said, ‘It was related to
me from my father from my grandfather who said, ‘I came to see the
Messenger of Allāh  and said, ‘O Messenger of Allāh , I did not come
here to meet you until I swore by means of my fingers – while clasping one
hand with the other hand -, that I will not come to you, and likewise not
follow the teachings of your Deen. Indeed this time I have come without
knowing anything whatsoever except if it be that Allāh  and His
Messenger of Allāh  teach me, and I ask in the hope of the face of Allāh,
by means of what our Lord sent you to us?’ He  answered, “With Islām”.
I asked, ‘O Messenger of Allāh , what are the characteristics of Islām?’
He answered, “That you state, I surrender completely to Allāh and dispose
of all that is worshipped besides Allāh, establish ṣalāt, pay zakat. Every
Muslim is a brother to another Muslim. Allāh will not accept the
repentance of a person who associates partners with Him after having
embraced Islām and practiced it or until he separates himself from the
polytheists in order to gather together with Muslims, and indeed I cannot
help any of you from Hell, and know that your Lord has called me and
asked, “have you already conveyed it to My Servants?” I answered, “O
My Lord. Indeed I have already conveyed it to them. And in order that
those who are here amongst you convey it to those who are not here, then
your mouths will locked, and indeed this is the first time to explain
(speaking) – and he  said, via an intermediary - Mufiawiyah continued,
‘The Messenger of Allāh  with his hand on his thigh ‘. Mufiawiyah said,
‘then I asked, ‘O Messenger of Allāh , is this part of our Deen?’ He 
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answered, “Yes, this is part of our Deen, and wherever is good is good for
you all”’.
Musnad Aḥmad, Kitāb Musnad Al Baṣrīyin 19188:
ِ‫ﺎل أَﺗَـﻴﺖ اﻟﻨِﱠﱯ ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴﻪ‬ ِ ِِ ِ ِ ِ

َْ ُ َ ‫َﺧﺒَـَﺮﻧَﺎ ﺑـَ ْﻬُﺰ ﺑْ ُﻦ َﺣﻜﻴ ٍﻢ َﻋ ْﻦ أَﺑﻴﻪ َﻋ ْﻦ َﺟﺪﱢﻩ ﻗَ َ ْ ُ ﱠ‬ ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﲰَﺎﻋ‬
ْ ‫ﻴﻞ أ‬
ِ َ ‫وﺳﻠﱠﻢ ِﺣﲔ أَﺗـﻴﺘﻪ ﻓَـﻘ ْﻠﺖ واﻟﻠﱠ ِﻪ ﻣﺎ أَﺗـﻴﺘﻚ ﺣ ﱠﱴ ﺣﻠَ ْﻔﺖ أَ ْﻛﺜـﺮ ِﻣﻦ ﻋﺪ ِد أ‬
‫ﻚ‬َ َ‫ُوﻻء أَ ْن َﻻ آﺗِﻴ‬ َ َ ْ َ َ ُ َ َ َ ُ ْ َ َ َ ُ ُ ُ ُْ َ َ َ َ َ
ِ ِ ِ ِ
ُ‫ﺖ ْاﻣَﺮأً َﻻ أ َْﻋﻘ ُﻞ َﺷْﻴﺌًﺎ إِﱠﻻ َﻣﺎ َﻋﻠﱠ َﻤ ِﲏ اﻟﻠﱠﻪ‬ ُ ‫ﲔ َﻛﻔْﱠﻴﻪ َوﻗَ ْﺪ ﺟْﺌ‬ َْ َ‫ﻚ َو َﲨَ َﻊ ﺑـَ ْﻬٌﺰ ﺑـ‬َ َ‫َوَﻻ ِآﰐَ دﻳﻨ‬
ِ
‫ﺖ َوَﻣﺎ‬ ُ ‫ﺎﻹ ْﺳ َﻼِم ﻗُـ ْﻠ‬
ِْ ِ‫ﺎل ﺑ‬ َ َ‫ﻚ ﺑَِﻮ ْﺟ ِﻪ اﻟﻠﱠ ِﻪ ﰈَ ﺑـَ َﻌﺜ‬
َ َ‫ﻚ اﻟﻠﱠﻪُ إِﻟَْﻴـﻨَﺎ ﻗ‬ ْ ‫ﺎﱃ َوَر ُﺳﻮﻟُﻪُ َوإِ ﱢﱐ أ‬
َ ُ‫َﺳﺄَﻟ‬ َ ‫ﺗَـﺒَ َﺎرَك َوﺗَـ َﻌ‬
‫ﺼ َﻼ َة َوﺗُـ ْﺆِﰐَ اﻟﱠﺰَﻛﺎةَ ُﻛﻞﱡ‬ ‫ﻴﻢ اﻟ ﱠ‬ ِ ‫ﻮل أَﺳﻠَﻤﺖ وﺟ ِﻬﻲ ﻟِﻠﱠ ِﻪ وَﲣﻠﱠﻴ‬ َ َ‫اﻹ ْﺳ َﻼِم ﻗ‬
ِْ ‫ﺎت‬
َ ‫ﺖ َوﺗُﻘ‬ ُ ْ َ َ َ ْ َ ُ ْ ْ َ ‫ﺎل أَ ْن ﺗَـ ُﻘ‬ ُ َ‫آﻳ‬
ٍ ِ ِ ِ ِ ‫ﻣﺴﻠِ ٍﻢ ﻋﻠَﻰ ﻣﺴﻠِ ٍﻢ ُﳏﱠﺮم أ‬
‫َﺳﻠَ َﻢ َﻋ َﻤ ًﻼ‬ْ ‫َﺧ َﻮان ﻧَﺼ َﲑان َﻻ ﻳـَ ْﻘﺒَ ُﻞ اﻟﻠﱠﻪُ ﻣ ْﻦ ُﻣ ْﺸ ِﺮك أَ ْﺷَﺮَك ﺑـَ ْﻌ َﺪ َﻣﺎ أ‬ َ ٌَ ُْ َ ُْ
‫ﻚ ِﲝُ َﺠ ِﺰُﻛ ْﻢ َﻋ ْﻦ اﻟﻨﱠﺎ ِر أََﻻ إِ ﱠن َرﱢﰊ َﻋﱠﺰ َو َﺟ ﱠﻞ‬ ُ ‫ﲔ َﻣﺎ ِﱄ أ ُْﻣ ِﺴ‬ ِِ ِ
َ ‫ﲔ إِ َﱃ اﻟْ ُﻤ ْﺴﻠﻤ‬ َ ‫َوﺗُـ َﻔﺎ ِر َق اﻟْ ُﻤ ْﺸ ِﺮﻛ‬
ِ ‫ب إِ ﱢﱐ ﻗَ ْﺪ ﺑـﻠﱠ ْﻐﺘـﻬﻢ ﻓَـ ْﻠﻴﺒـﻠﱢ ْﻎ اﻟﺸ‬
‫ﱠﺎﻫ ُﺪ ِﻣْﻨ ُﻜ ْﻢ‬ ‫ﺖ ِﻋﺒَ َﺎدﻩُ َوإِ ﱢﱐ ﻗَﺎﺋِ ٌﻞ َر ﱢ‬ ِِ ِ
َُ ْ ُ ُ َ ُ ‫َداﻋ ﱠﻲ َوإِﻧﱠﻪُ َﺳﺎﺋﻠﻲ َﻫ ْﻞ ﺑـَﻠﱠ ْﻐ‬
‫َﺣ ِﺪ ُﻛ ْﻢ‬
َ ‫ﲔ َﻋ ْﻦ أ‬
ِ
ُ ِ‫ﱠﻣﺔً أَﻓْـ َﻮ ُاﻫ ُﻜ ْﻢ ﺑِﺎﻟْﻔ َﺪ ِام ﰒُﱠ إِ ﱠن أَﱠو َل َﻣﺎ ﻳُﺒ‬ ِ
َ ‫ﺐ ﰒُﱠ إﻧﱠ ُﻜ ْﻢ َﻣ ْﺪ ُﻋ ﱡﻮو َن ُﻣ َﻔﺪ‬
ِ
َ ‫اﻟْﻐَﺎﺋ‬
ِ ِ َ َ‫ﱯ اﻟﻠﱠ ِﻪ َﻫ َﺬا ِدﻳﻨُـﻨَﺎ ﻗ‬
َ ‫ﺎل َﻫ َﺬا دﻳﻨُ ُﻜ ْﻢ َوأَﻳْـﻨَ َﻤﺎ ُْﲢ ِﺴ ْﻦ ﻳَﻜْﻔ‬
‫ﻚ‬ ‫ﺖ ﻳَﺎ ﻧَِ ﱠ‬
ِ
ُ ‫ﻟََﻔﺨ ُﺬﻩُ َوَﻛﻔﱡﻪُ ﻗُـ ْﻠ‬
Narrated to us from Ismāfiīl who related from Bahz bin Ḥakīm from his
father from Jaddah who said, I asked the Prophet , when I met with him,
I asked, ‘By Allāh, before I swore never to meet you, until I swore as much
as possible not to meet you and not to follow your Deen – Bahz clenching
his hand -, now I come without knowing anything except in order that
Allāh  and His Messenger () to teach me, and I ask with the hope for
the face of Allāh before me with what has Allāh sent you to us?’ He  said,
“With the Deen of Islām”. I asked, ‘O Messenger of Allāh (); What are
the characteristics of Islām?’ He  answered, “That you state: I
completely surrender myself to Allāh and abandon all worship except to
Allāh, establish ṣalāt, pay zakat. Every Muslim is ḥarām to another Muslim
(honoured – life cannot be taken unjustly), (like) two brothers who
mutually defend each other. Allāh will not accept the repentance of a
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person who associates partners with Him after he has embraced Islām by
practicing it and until he separates (disassociates) himself from the
mushrikīn (polytheists) by directing himself towards the Muslims; indeed I
cannot help you from Hell, and know that my Lord has called me and
asked: “have you already conveyed (the message) to My servants?” I
answered, “O my Lord, indeed I have already conveyed (the message) to
them. And so that those among you who have attended here today convey
to those who have not attended, then your mouths will be sealed; indeed
the first time it was explained (spoken) about yourselves was his thigh (his
leg) and the palm of his hand”. I asked, ‘O Prophet of Allāh , is this
matter part of the Deen?’ He  answered, “This is included amongst the
Deen of all of you, and wherever you do good, that is enough for you’.
Musnad Aḥmad, Kitāb Musnad Al Baṣrīyin 19493:
‫ﻳﻦ َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ‬ ِِ ٍ ٍ

َ ‫ي َﻋ ِﻦ اﺑْ ِﻦ َﻋ ْﻮن َﻋ ْﻦ ُﳏَ ﱠﻤﺪ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ ﺳﲑ‬ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ أَِﰊ َﻋ ِﺪ ﱟ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َﻋﻠَﻰ‬ ِ َ َ‫أَِﰊ ﺑَﻜَْﺮةَ َﻋ ْﻦ أَِﰊ ﺑَﻜَْﺮةَ ﻗ‬
َ ‫ﱠﱯ‬ ‫ﻚ اﻟْﻴَـ ْﻮُم ﻗَـ َﻌ َﺪ اﻟﻨِ ﱡ‬َ ‫ﺎل ﻟَ ﱠﻤﺎ َﻛﺎ َن ذَﻟ‬
ُ‫ﺎل ﻓَ َﺴ َﻜْﺘـﻨَﺎ َﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪ‬ َ َ‫ي ﻳـَ ْﻮٍم ﻳـَ ْﻮُﻣ ُﻜ ْﻢ َﻫ َﺬا ﻗ‬
‫ﺎل أَ ﱡ‬َ ‫َﺧ َﺬ َر ُﺟ ٌﻞ ﺑِ ِﺰَﻣ ِﺎﻣ ِﻪ أ َْو ِِﲞﻄَ ِﺎﻣ ِﻪ ﻓَـ َﻘ‬ ِ
َ ‫ﺑَﻌ ٍﲑ َوأ‬
‫ﺎل‬َ َ‫ي َﺷ ْﻬ ٍﺮ َﺷ ْﻬُﺮُﻛ ْﻢ َﻫ َﺬا ﻗ‬ ‫ﺎل ﻓَﺄَ ﱡ‬َ َ‫ﺎل ﻗُـ ْﻠﻨَﺎ ﺑـَﻠَﻰ ﻗ‬ ْ ‫ﺲ ﺑِﺎﻟﻨ‬
َ َ‫ﱠﺤ ِﺮ ﻗ‬ َ َ‫اﲰ ِﻪ ﻗ‬
ِْ ‫ﺳﻴﺴ ﱢﻤ ِﻴﻪ ِﺳﻮى‬
َ َ َُ
‫ﺎل‬َ َ‫ﺎل ﻗُـ ْﻠﻨَﺎ ﺑـَﻠَﻰ ﻗ‬َ َ‫ﺲ ﺑِ ِﺬي ا ْﳊِ ﱠﺠ ِﺔ ﻗ‬ َ ‫ﺎل أَﻟَْﻴ‬ َ ‫اﲰ ِﻪ ﻓَـ َﻘ‬
ِْ ‫ﻓَﺴ َﻜْﺘـﻨَﺎ ﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪ ﺳﻴﺴ ﱢﻤ ِﻴﻪ ِﺳﻮى‬
َ َ َُ ُ َ َ
ِ‫ﺎل أَﻟَﻴﺲ ﺑِﺎﻟْﺒـ ْﻠ َﺪة‬ ِ ِْ ‫ﺎل ﻓَﺴ َﻜْﺘـﻨَﺎ ﺣ ﱠﱴ ﻇَﻨَـﻨﱠﺎ أَﻧﱠﻪ ﺳﻴﺴ ﱢﻤ ِﻴﻪ ِﺳﻮى‬ ٍ ‫ﻓَﺄَ ﱡ‬
َ َ ْ َ ‫اﲰﻪ ﻓَـ َﻘ‬ َ َ َُ ُ َ َ َ َ‫ي ﺑـَﻠَﺪ ﺑـَﻠَ ُﺪ ُﻛ ْﻢ َﻫ َﺬا ﻗ‬
‫اﺿ ُﻜ ْﻢ ﺑـَْﻴـﻨَ ُﻜ ْﻢ َﺣَﺮ ٌام َﻛ ُﺤ ْﺮَﻣ ِﺔ ﻳـَ ْﻮِﻣ ُﻜ ْﻢ َﻫ َﺬا ِﰲ‬ ِ
َ ‫ﺎل ﻓَِﺈ ﱠن د َﻣﺎءَ ُﻛ ْﻢ َوأ َْﻣ َﻮاﻟَ ُﻜ ْﻢ َوأ َْﻋَﺮ‬
َ َ‫ﺎل ﻗُـﻠْﻨَﺎ ﺑـَﻠَﻰ ﻗ‬
َ َ‫ﻗ‬
ِ ‫ﱠﺎﻫﺪ اﻟْﻐﺎﺋِﺐ ﻓَِﺈ ﱠن اﻟﺸ‬
‫ﱠﺎﻫ َﺪ َﻋ َﺴﻰ أَ ْن ﻳـُﺒَـﻠﱢﻐَﻪُ َﻣ ْﻦ‬ ِ ِ ِ ِ
َ َ ُ ‫َﺷ ْﻬﺮُﻛ ْﻢ َﻫ َﺬا ﰲ ﺑـَﻠَﺪ ُﻛ ْﻢ َﻫ َﺬا أََﻻ ﻓَـ ْﻠﻴُﺒَـﻠﱢ ْﻎ اﻟﺸ‬
‫ﺎل َر ُﺟ ٌﻞ ﻓَـ َﻘ ْﺪ َﻛﺎ َن َذ َاك‬ َ َ‫ُﻫ َﻮ أ َْو َﻋﻰ ﻟَﻪُ ِﻣْﻨﻪُ ﻗ‬
َ ‫ﺎل ُﳏَ ﱠﻤ ٌﺪ ﻓَـ َﻘ‬
Narrated to us from Muḥammad bin Abī fiAdīy from Ibn fiAwn from
Muḥammad that is Ibn Sīrīn from fiAbdur-Raḥmān bin Abī Bakrah from
Abī bakrah who said, ‘One day the Messenger of Allāh  sat upon his
camel, with someone holding the reins of the camel, then The Messenger of
Allāh  asked, “What day is it today?” Abū Bakrah said, ‘We remained
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quiet, until we thought that he was going to call it by another name’. He 

asked, “Isn’t today the day of Naḥr (slaughtering of sacrificial animals)?”
We said, ‘Yes, correct’. Then he  asked again, “What month is this?”
Abū Bakrah said, ‘We remained quiet, until we thought that he was going
to call it by another name’. He said, “Isn’t it the month of Dhūl-Ḥijja?”
We answered, ‘Yes, correct’. He  asked again, “What city are we in?”
Abū Bakrah said again, ‘We remained quiet, until we thought that he was
going to call it by another name’. Again he said, “Isn’t this the land of
Ḥarām?” We answered, ‘Yes’. He continued, “Indeed the blood, wealth
and honour of all of you is ḥarām in the same manner as this day, this
month, and this city are ḥarām, have I not conveyed this? And let those
who were present here today convey to those who were not present today
and it can be that the one has witnessed conveys it to a person of more
understanding” Muḥammad said, ‘A person stated, ‘Indeed that matter has
already happened’.
Ṣaḥīḥ Al Bukhārī, Kitāb Al Manāqib (Book of Virtues and Merits) 3425:
ِ ٍ ٍ ٍِ
ُ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﺘَـْﻴﺒَﺔُ ﺑْ ُﻦ َﺳﻌﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟْ َﻌ ِﺰﻳ ِﺰ َﻋ ْﻦ أَِﰊ َﺣﺎ ِزم َﻋ ْﻦ َﺳ ْﻬ ِﻞ ﺑْ ِﻦ َﺳ ْﻌﺪ َرﺿ َﻲ اﻟﻠﱠﻪ‬
‫ﲔ اﻟﱠﺮاﻳَﺔَ َﻏ ًﺪا َر ُﺟ ًﻼ ﻳـَ ْﻔﺘَ ُﺢ اﻟﻠﱠﻪُ َﻋﻠَﻰ‬ ‫ﺎل َﻷ ُْﻋ ِﻄ َ ﱠ‬ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫ﻋْﻨﻪ أَ ﱠن رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ُ َ
ِ ‫ﺎل ﻓَـﺒﺎت اﻟﻨﱠﺎس ﻳ ُﺪوُﻛﻮ َن ﻟَﻴـﻠَﺘَـﻬﻢ أَﻳـﱡﻬﻢ ﻳـﻌﻄَﺎﻫﺎ ﻓَـﻠَ ﱠﻤﺎ أَﺻﺒﺢ اﻟﻨﱠﺎس َﻏ َﺪوا َﻋﻠَﻰ رﺳ‬
‫ﻮل‬ ِ
َُ ْ ُ َ َْ َ ُْ ْ ُ ْ ُ ْ َ ُ َ َ َ َ‫ﻳَ َﺪﻳْﻪ ﻗ‬
‫ﺐ ﻓَـ َﻘﺎﻟُﻮا‬ ٍ ِ‫ﺎل أَﻳْﻦ َﻋﻠِ ﱡﻲ ﺑْﻦ أَِﰊ ﻃَﺎﻟ‬ ِ
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ُﻛﻠﱡ ُﻬ ْﻢ ﻳـَْﺮ ُﺟﻮ أَ ْن ﻳـُ ْﻌﻄ‬
ِ
َ ‫اﻟﻠﱠﻪ‬
ُ َ َ ‫ﺎﻫﺎ ﻓَـ َﻘ‬
‫ﺼ َﻖ ِﰲ َﻋْﻴـﻨَـْﻴ ِﻪ َوَد َﻋﺎ‬ ِِ ِ ِ َ َ‫ﻮل اﻟﻠﱠ ِﻪ ﻗ‬
َ َ‫ﺎل ﻓَﺄ َْرﺳﻠُﻮا إِﻟَْﻴﻪ ﻓَﺄْﺗُ ِﻮﱐ ﺑﻪ ﻓَـﻠَ ﱠﻤﺎ َﺟﺎءَ ﺑ‬ َ ‫ﻳَ ْﺸﺘَ ِﻜﻲ َﻋْﻴـﻨَـْﻴ ِﻪ ﻳَﺎ َر ُﺳ‬
‫ﻮل اﻟﻠﱠ ِﻪ أُﻗَﺎﺗِﻠُ ُﻬ ْﻢ َﺣ ﱠﱴ‬َ ‫ﺎل َﻋﻠِ ﱞﻲ ﻳَﺎ َر ُﺳ‬َ ‫ﻟَﻪُ ﻓَـﺒَـَﺮأَ َﺣ ﱠﱴ َﻛﺄَ ْن َﱂْ ﻳَ ُﻜ ْﻦ ﺑِِﻪ َو َﺟ ٌﻊ ﻓَﺄ َْﻋﻄَﺎﻩُ اﻟﱠﺮاﻳَﺔَ ﻓَـ َﻘ‬
‫اﻹ ْﺳ َﻼِم‬ ِْ ‫ﺎﺣﺘِ ِﻬ ْﻢ ﰒُﱠ ْاد ُﻋ ُﻬ ْﻢ إِ َﱃ‬ ِ ِ َ ‫ﻳَ ُﻜﻮﻧُﻮا ِﻣﺜْـﻠَﻨَﺎ ﻓَـ َﻘ‬
َ ‫ﻚ َﺣ ﱠﱴ ﺗَـﻨْ ِﺰَل ﺑ َﺴ‬ َ ‫ﺎل اﻧْـ ُﻔ ْﺬ َﻋﻠَﻰ ِر ْﺳﻠ‬
ِ ‫ﻚ رﺟ ًﻼ و‬ ِ ِ ِ‫ﱠِ ِ ِ ﱠ‬ ِ ِ ِ ِ ِ ْ ‫وأ‬
‫اﺣ ًﺪا َﺧْﻴـٌﺮ‬ َ ُ َ َ ‫ي اﻟﻠﱠﻪُ ﺑ‬ َ ‫ﺐ َﻋﻠَْﻴﻬ ْﻢ ﻣ ْﻦ َﺣ ﱢﻖ اﻟﻠﻪ ﻓﻴﻪ ﻓَـ َﻮاﻟﻠﻪ َﻷَ ْن ﻳـَ ْﻬﺪ‬ ُ ‫َﺧ ْﱪُﻫ ْﻢ ﲟَﺎ َﳚ‬ َ
‫ﱠﻌ ِﻢ‬
َ ‫ﻚ ﲪُُْﺮ اﻟﻨـ‬ َ َ‫ﻚ ِﻣ ْﻦ أَ ْن ﻳَ ُﻜﻮ َن ﻟ‬ َ َ‫ﻟ‬
Narrated to us from Qutaibah bin Safiīd who narrated from fiAbdul-fiAzīz
from Abī Ḥāzim from Sahl bin Safid  that the Messenger of Allāh  said,
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“Tomorrow, indeed I will surrender this command flag to a man by means

of whose hand Allāh will win this battle”. (Sahl) said, ‘So the people spent
the night discussing amongst themselves as to who would be given that
trust’. In the morning, the people had already gathered in front of the
Messenger of Allāh  and each desired to be granted that trust. He  said,
“Where is fiAlī bin Abī Ṭālib?” The people answered, ‘he has sore eyes, O
Messenger of Allāh ’. He  said, “Go get him and bring him here”.
When fiAlī arrived with his swollen eyes, he  made a dufiā and then his
eyes healed immediately as if there had been no problem with them before.
Eventually he  surrendered the command flag to him. fiAlī said, ‘O
Messenger of Allāh , will I fight against them until they become like us?
He  said, “Carry it out quietly until you stop at their place, then invite
them to embrace Islām and relate to them what are their obligations from
the rights of Allāh. Indeed in the event that Allāh bestows guidance to a
person by means of your intercession, that matter is better for you than a
red camel (the best of wealth)”’.
Ṣaḥīḥ Al Bukhārī, Kitāb Al Maghāzī (Book of Military Expeditions) 3888:
‫َﺧﺒَـَﺮِﱐ َﺳ ْﻬ ُﻞ‬ ْ ‫ﺎل أ‬َ َ‫ﻮب ﺑْ ُﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ َﻋ ْﻦ أَِﰊ َﺣﺎ ِزٍم ﻗ‬ ٍِ
ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﺘَـْﻴﺒَﺔُ ﺑْ ُﻦ َﺳﻌﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ ﻳـَ ْﻌ ُﻘ‬
‫ﺎل ﻳـَ ْﻮَم َﺧْﻴﺒَـَﺮ َﻷ ُْﻋ ِﻄ َ ﱠ‬
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫ﺑﻦ ﺳﻌ ٍﺪ ر ِﺿﻲ اﻟﻠﱠﻪ ﻋْﻨﻪ أَ ﱠن رﺳ‬
‫ﲔ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ُ َ ُ َ َ َْ ُْ
‫ﺎت‬
َ َ‫ﺎل ﻓَـﺒ‬ ‫َﻫ ِﺬﻩِ اﻟﱠﺮاﻳَﺔَ َﻏ ًﺪا َر ُﺟ ًﻼ ﻳـَ ْﻔﺘَ ُﺢ اﻟﻠﱠﻪُ َﻋﻠَﻰ ﻳَ َﺪﻳِْﻪ ُِﳛ ﱡ‬
َ َ‫ﺐ اﻟﻠﱠﻪَ َوَر ُﺳﻮﻟَﻪُ َوُِﳛﺒﱡﻪُ اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ ﻗ‬
ِ ِ
ُ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ‬ َ ‫ﱠﺎس َﻏ َﺪ ْوا َﻋﻠَﻰ َر ُﺳﻮل اﻟﻠﱠﻪ‬ ُ ‫َﺻﺒَ َﺢ اﻟﻨ‬ ْ ‫ﺎﻫﺎ ﻓَـﻠَ ﱠﻤﺎ أ‬ َ َ‫ﱠﺎس ﻳَ ُﺪوُﻛﻮ َن ﻟَْﻴـﻠَﺘَـ ُﻬ ْﻢ أَﻳـﱡ ُﻬ ْﻢ ﻳـُ ْﻌﻄ‬
ُ ‫اﻟﻨ‬
‫ﻮل اﻟﻠﱠ ِﻪ‬ ِ ٍِ ِ ِ
َ ‫ﻴﻞ ُﻫ َﻮ ﻳَﺎ َر ُﺳ‬ َ ‫ﺎل أَﻳْ َﻦ َﻋﻠ ﱡﻲ ﺑْ ُﻦ أَِﰊ ﻃَﺎﻟﺐ ﻓَﻘ‬ َ َ‫َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ُﻛﻠﱡ ُﻬ ْﻢ ﻳـَْﺮ ُﺟﻮ أَ ْن ﻳـُ ْﻌﻄ‬
َ ‫ﺎﻫﺎ ﻓَـ َﻘ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ِﰲ‬ ِ ُ ‫ﺎل ﻓَﺄَرﺳﻠُﻮا إِﻟَﻴ ِﻪ ﻓَﺄُِﰐ ﺑِِﻪ ﻓَـﺒﺼﻖ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ َ َ ْ َ ْ َ َ‫ﻳَ ْﺸﺘَﻜﻲ َﻋْﻴـﻨَـْﻴﻪ ﻗ‬
ِ ِ
َ ‫ﺎل َﻋﻠِ ﱞﻲ ﻳَﺎ َر ُﺳ‬

‫ﻮل اﻟﻠﱠ ِﻪ‬ َ ‫َﻋْﻴـﻨَـْﻴ ِﻪ َوَد َﻋﺎ ﻟَﻪُ ﻓَـﺒَـَﺮأَ َﺣ ﱠﱴ َﻛﺄَ ْن َﱂْ ﻳَ ُﻜ ْﻦ ﺑِِﻪ َو َﺟ ٌﻊ ﻓَﺄ َْﻋﻄَﺎﻩُ اﻟﱠﺮاﻳَﺔَ ﻓَـ َﻘ‬
‫ﺎﺣﺘِ ِﻬ ْﻢ ﰒُﱠ ْاد ُﻋ ُﻬ ْﻢ إِ َﱃ‬ ِ ِ َ ‫أُﻗَﺎﺗِﻠُ ُﻬ ْﻢ َﺣ ﱠﱴ ﻳَ ُﻜﻮﻧُﻮا ِﻣﺜْـﻠَﻨَﺎ ﻓَـ َﻘ‬
َ ‫ﻚ َﺣ ﱠﱴ ﺗَـْﻨ ِﺰَل ﺑ َﺴ‬ َ ‫ﺎل اﻧْـ ُﻔ ْﺬ َﻋﻠَﻰ ِر ْﺳﻠ‬
ِ ِ‫ﱠِ ِ ِ ﱠ‬ ِ ِ ِ ِ ِ ْ ‫اﻹﺳ َﻼِم وأ‬
‫ﻚ َر ُﺟ ًﻼ‬ َ ِ‫ي اﻟﻠﱠﻪُ ﺑ‬ َ ‫ﺐ َﻋﻠَْﻴﻬ ْﻢ ﻣ ْﻦ َﺣ ﱢﻖ اﻟﻠﻪ ﻓﻴﻪ ﻓَـ َﻮاﻟﻠﻪ َﻷَ ْن ﻳـَ ْﻬﺪ‬ ُ ‫َﺧ ْﱪُﻫ ْﻢ ﲟَﺎ َﳚ‬ َ ْ ِْ
‫ﱠﻌ ِﻢ‬
َ ‫ﻚ ﲪُُْﺮ اﻟﻨـ‬ َ َ‫ﻚ ِﻣ ْﻦ أَ ْن ﻳَ ُﻜﻮ َن ﻟ‬ ِ‫و‬
َ َ‫اﺣ ًﺪا َﺧْﻴـٌﺮ ﻟ‬ َ
P a g e | 258
Narrated to us from Qutaibah bin Safiīd who narrated from Yafiqūb bin
fiAbdur-Raḥmān from Abī Ḥāzim who said it was realted from Sahl bin
safid  that the Messenger of Allāh  at the time of the Battle of Khaibar
said, “Indeed tomorrow I will surrender a command flag to a man who
will by means of his hand Allāh will win this battle. He is a man who loves
Allāh and His Messenger and Allāh and His Messenger love him”. Sahl
said, ‘Then that night the people discussed who it would be amongst them
that would be bestowed with that trust’. The following orning, the people
had already gathered in front of the Messenger of Allāh  and each hoped
to be given that trust. He  asked, “Where is fiAlī bin Abū Ṭālib?” The
companions answered, ‘He is sick with his eyes O Messenger of Allāh ’.
He said, “Go and bring him here”. The Messenger of Allāh  then spat in
his eyes and made a dufiā. Instantly his eyes were healed as if they had
never been sick beforehand. Eventually he  surrendered a command flag
to him. fiAlī said, ‘O Messenger of Allāh , I will fight against them until
they become like us’. He  said, “Carry on quietly until you come to to
their place then invite them to accept Islām and inform them as to what are
their obligations towards the rights of Allāh. Indeed where it ot be that
Allāh bestowed guidance to one of them by means of your intercession,
that matter would be better for you than a red camel (the best of wealth)”’.
Ṣaḥīḥ Muslim, Kitāb Faḍā√il Aṣ-Ṣaḥābah 4423:
‫ﻴﺪ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟْ َﻌ ِﺰﻳ ِﺰ ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ َﺣﺎ ِزٍم َﻋ ْﻦ أَِﰊ َﺣﺎ ِزٍم َﻋ ْﻦ َﺳ ْﻬ ٍﻞ ح و‬
ٍ ِ‫ﺣ ﱠﺪﺛـَﻨﺎ ﻗُـﺘـﻴﺒﺔُ ﺑﻦ ﺳﻌ‬
َ ُ ْ َْ َ َ َ
‫ﻮب ﻳـَ ْﻌ ِﲏ اﺑْ َﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ َﻋ ْﻦ أَِﰊ َﺣﺎ ِزٍم‬ ُ ‫ﻆ َﻫ َﺬا َﺣ ﱠﺪﺛـَﻨَﺎ ﻳـَ ْﻌ ُﻘ‬ ُ ‫ﻴﺪ َواﻟﻠﱠ ْﻔ‬ٍ ِ‫ﺣ ﱠﺪﺛـَﻨﺎ ﻗـُﺘـﻴﺒﺔُ ﺑﻦ ﺳﻌ‬
َ ُ ْ َْ َ َ َ
ِ‫ﲔ ﻫ ِﺬﻩ‬ ِ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ِ َ ‫أَﺧﺒـﺮِﱐ ﺳﻬﻞ ﺑﻦ ﺳﻌ ٍﺪ أَ ﱠن رﺳ‬
َ ‫ﺎل ﻳـَ ْﻮَم َﺧْﻴﺒَـَﺮ َﻷ ُْﻋﻄ َ ﱠ‬ َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ْ َ ُ ْ ُ ْ َ ََ ْ
‫ﱠﺎس‬
ُ ‫ﺎت اﻟﻨ‬ َ َ‫ﺎل ﻓَـﺒ‬ َ َ‫ﺐ اﻟﻠﱠﻪَ َوَر ُﺳﻮﻟَﻪُ َوُِﳛﺒﱡﻪُ اﻟﻠﱠﻪُ َوَر ُﺳﻮﻟُﻪُ ﻗ‬ ‫اﻟﱠﺮاﻳَﺔَ َر ُﺟ ًﻼ ﻳـَ ْﻔﺘَ ُﺢ اﻟﻠﱠﻪُ َﻋﻠَﻰ ﻳَ َﺪﻳِْﻪ ُِﳛ ﱡ‬
ِ ِ
ُ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ‬ َ ‫ﱠﺎس َﻏ َﺪ ْوا َﻋﻠَﻰ َر ُﺳﻮل اﻟﻠﱠﻪ‬ ُ ‫َﺻﺒَ َﺢ اﻟﻨ‬ ْ ‫ﺎل ﻓَـﻠَ ﱠﻤﺎ أ‬َ َ‫ﺎﻫﺎ ﻗ‬ َ َ‫ﻳَ ُﺪوُﻛﻮ َن ﻟَْﻴـﻠَﺘَـ ُﻬ ْﻢ أَﻳـﱡ ُﻬ ْﻢ ﻳـُ ْﻌﻄ‬
‫ﻮل‬َ ‫ﺐ ﻓَـ َﻘﺎﻟُﻮا ُﻫ َﻮ ﻳَﺎ َر ُﺳ‬ٍ ِ‫ﺎل أَﻳْﻦ َﻋﻠِ ﱡﻲ ﺑْﻦ أَِﰊ ﻃَﺎﻟ‬ ِ
َ َ‫َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ُﻛﻠﱡ ُﻬ ْﻢ ﻳـَْﺮ ُﺟﻮ َن أَ ْن ﻳـُ ْﻌﻄ‬
ُ َ َ ‫ﺎﻫﺎ ﻓَـ َﻘ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ِﰲ‬ ِ ُ ‫ﺎل ﻓَﺄَرِﺳﻠُﻮا إِﻟَﻴ ِﻪ ﻓَﺄُِﰐ ﺑِِﻪ ﻓَـﺒﺼﻖ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ ََ َ َ ْ
ِ
ْ َ َ‫اﻟﻠﱠﻪ ﻳَ ْﺸﺘَﻜﻲ َﻋْﻴـﻨَـْﻴﻪ ﻗ‬
ِ ِ
َ ‫ﺎل َﻋﻠِ ﱞﻲ ﻳَﺎ َر ُﺳ‬

‫ﻮل اﻟﻠﱠ ِﻪ‬ َ ‫َﻋْﻴـﻨَـْﻴ ِﻪ َوَد َﻋﺎ ﻟَﻪُ ﻓَـﺒَـَﺮأَ َﺣ ﱠﱴ َﻛﺄَ ْن َﱂْ ﻳَ ُﻜ ْﻦ ﺑِِﻪ َو َﺟ ٌﻊ ﻓَﺄ َْﻋﻄَﺎﻩُ اﻟﱠﺮاﻳَﺔَ ﻓَـ َﻘ‬
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‫ﺎﺣﺘِ ِﻬ ْﻢ ﰒُﱠ ْاد ُﻋ ُﻬ ْﻢ إِ َﱃ‬ ِ ِ َ ‫أُﻗَﺎﺗِﻠُ ُﻬ ْﻢ َﺣ ﱠﱴ ﻳَ ُﻜﻮﻧُﻮا ِﻣﺜْـﻠَﻨَﺎ ﻓَـ َﻘ‬

َ ‫ﺎل اﻧْـ ُﻔ ْﺬ َﻋﻠَﻰ ِر ْﺳﻠ‬
َ ‫ﻚ َﺣ ﱠﱴ ﺗَـْﻨ ِﺰَل ﺑ َﺴ‬
ِ ِ‫ﱠِ ِ ِ ﱠ‬ ِ ِ ِ ِ ِ ْ ‫اﻹﺳ َﻼِم وأ‬
‫ﻚ َر ُﺟ ًﻼ‬ َ ِ‫ي اﻟﻠﱠﻪُ ﺑ‬ َ ‫ﺐ َﻋﻠَْﻴﻬ ْﻢ ﻣ ْﻦ َﺣ ﱢﻖ اﻟﻠﻪ ﻓﻴﻪ ﻓَـ َﻮاﻟﻠﻪ َﻷَ ْن ﻳـَ ْﻬﺪ‬ ُ ‫َﺧ ْﱪُﻫ ْﻢ ﲟَﺎ َﳚ‬ َ ْ ِْ
‫ﱠﻌ ِﻢ‬
َ ‫ﻚ ﲪُُْﺮ اﻟﻨـ‬َ َ‫ﻚ ِﻣ ْﻦ أَ ْن ﻳَ ُﻜﻮ َن ﻟ‬ ِ‫و‬
َ َ‫اﺣ ًﺪا َﺧْﻴـٌﺮ ﻟ‬ َ
Narrated to us from Qutaibah bin Safiīd who narrated from fiAbdur-
Raḥmān that is Ibn Ḥāzim from Abī Ḥāzim from Sahl; and likewise
narrated from Qutaibah bin Safiīd; and the articulation of this ḥadīth is
narrated from Yafiqūb that is Ibn fiAbdur-Raḥmān from Abī Ḥāzim who
realted to us from Sahl bin Sa√d that the Messenger of Allāh  said on the
day of Khaibar, “Indeed I will submit the flag of war to a man in whose
hands Allāh will bestow victory upon the Muslim. He loves Allāh and His
Messenger, and conversely, Allāh and His Messenger love him. Sahl said,
‘For one night the companions asked, ‘who amongst them would be tasked
with carrying the war flag’. The following day, the companions and the
other Muslims came in front of the Messenger of Allāh . Then the
Messenger of Allāh  asked, “Where is fiAlī bin Abī Ṭālib?” The
companions answered, ‘He is presently sick with his eyes, O Messenger of
Allāh ’. The Messenger of Allāh  said’ “Bring him here”. Not long
after, fiAlī bin Abī Ṭālib arrived to meet with the Messenger of Allāh .
Then the Messenger of Allāh  spat into both of his eyes and made dufiā
for his recovery. Not long afterwards, both of the eyes of fiAlī were healed
and no longer felt sick. Then the Messenger of Allāh  submitted the war
flag to him. fiAlī bin Abī asked, ‘O Messenger of Allāh , must I fight
against the mushrikīn until they become Muslims like us?’ The Messenger
of Allāh  answered, “O fiAlī, carry out your duty well and do not be in a
hurry, until you arrive in their region. After that call them to embrace the
Deen of Islām and inform them about the obligations they must carry out
within the teachings of Islām! By Allāh, indeed the guidance of Allāh that
is being given to a person (until he embraces Islām) by means of your
intercession, is better for you than that you gain from the benefit of a red
camel”’.
MASHRŪʿĪYAH HIJRAH:
Musnad Aḥmad, Musnad Al Anṣār 22102:

P a g e | 260
‫اﳋَِْﲑ أَ ﱠن ُﺟﻨَ َﺎدةَ ﺑْ َﻦ أَِﰊ‬ ٍ ِ‫ﻳﺪ ﺑْﻦ أَِﰊ َﺣﺒ‬

ْ ‫ﻴﺐ َﻋ ْﻦ أَِﰊ‬ ُ ُ ‫ﺚ َﺣ ﱠﺪﺛَِﲏ ﻳَِﺰ‬
ٌ ‫ﺎج َﺣ ﱠﺪﺛـَﻨَﺎ ﻟَْﻴ‬
ٌ ‫َﺣ ﱠﺪﺛـَﻨَﺎ َﺣ ﱠﺠ‬
‫ﻀ ُﻬ ْﻢ إِ ﱠن‬ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬
ُ ‫ﺎل ﺑـَ ْﻌ‬
ِ ِ
َ ‫َﺻ َﺤﺎب َر ُﺳﻮل اﻟﻠﱠﻪ‬
ِ ْ ‫أُﻣﻴﱠﺔَ ﺣ ﱠﺪﺛَﻪُ أَ ﱠن ِرﺟ ًﺎﻻ ِﻣﻦ أ‬
ْ َ َ َ
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ‬ ِ ِ ِ ِ
َ ‫ﺖ إِ َﱃ َر ُﺳﻮل اﻟﻠﱠﻪ‬ ُ ‫ﺎل ﻓَﺎﻧْﻄَﻠَ ْﻘ‬َ َ‫ﻚ ﻗ‬ َ ‫ﺎﺧﺘَـﻠَ ُﻔﻮا ِﰲ َذﻟ‬
ْ َ‫ﺖ ﻓ‬
ْ ‫ا ْﳍ ْﺠَﺮةَ ﻗَ ْﺪ اﻧْـ َﻘﻄَ َﻌ‬
ِ‫ﻮل اﻟﻠﱠﻪ‬ ِ ِ ِ َ ‫ﺖ ﻳﺎ رﺳ‬
ُ ‫ﺎل َر ُﺳ‬ ْ ‫ﺎﺳﺎ ﻳـَ ُﻘﻮﻟُﻮ َن إِ ﱠن ا ْﳍ ْﺠَﺮَة ﻗَ ْﺪ اﻧْـ َﻘﻄَ َﻌ‬
َ ‫ﺖ ﻓَـ َﻘ‬ ً َ‫ﻮل اﻟﻠﱠﻪ إ ﱠن أُﻧ‬ ُ َ َ ُ ‫َو َﺳﻠﱠ َﻢ ﻓَـ ُﻘ ْﻠ‬
‫ﺎد‬ ِْ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ إِ ﱠن ا ْﳍِﺠﺮةَ َﻻ ﺗَـْﻨـ َﻘ ِﻄﻊ ﻣﺎ َﻛﺎ َن‬
ُ ‫اﳉ َﻬ‬ َُ َْ َ ََ َْ ُ َ
Narrated to us from Ḥajjāj who narrated from Laith who related from
Yazīd bin Abī Ḥabaib who related that Junādah bin Abī Umaiyah narrated
to him that a man from the companions of the Messenger of Allāh  said
that hijrah was finished. Then they differed in their opinions over this
matter, and then I Junādah went to the Messenger of Allāh  and then
said, ‘O Messenger of Allāh ! People are saying that hijrah is finished’.
The Messenger of Allāh  of Allāh said, “Hijrah is not finished as long as
Jihād is still upheld”’.
Musnad Ad-Dārimī, Kitāb Aṣ-Ṣabr (Book of Patience) 2401:
ٍ ‫اﳊ َﻜﻢ ﺑﻦ ﻧَﺎﻓِ ٍﻊ ﻋﻦ ﺣ ِﺮﻳ ِﺰ ﺑ ِﻦ ﻋﺜْﻤﺎ َن ﻋﻦ اﺑ ِﻦ أَِﰊ ﻋﻮ‬

‫ف َوُﻫ َﻮ َﻋْﺒ ُﺪ اﻟﱠﺮ ْﲪَ ِﻦ َﻋ ْﻦ أَِﰊ‬ َْ ْ َْ َ ُ ْ َ َْ ُ ْ ُ َْ ‫َﺣ ﱠﺪﺛـَﻨَﺎ‬
َ ‫ﺎل ﺗَ َﺬا َﻛُﺮوا ا ْﳍِ ْﺠَﺮةَ ِﻋْﻨ َﺪ ُﻣ َﻌﺎ ِوﻳَﺔَ َوُﻫ َﻮ َﻋﻠَﻰ َﺳ ِﺮﻳ ِﺮﻩِ ﻓَـ َﻘ‬
‫ﺎل‬ َ َ‫ﻒ ﻗ‬ ِ َ‫ِﻫْﻨ ٍﺪ اﻟْﺒﺠﻠِ ﱢﻲ وَﻛﺎ َن ِﻣﻦ اﻟ ﱠﺴﻠ‬
ْ َ ََ
‫ﻮل َﻻ ﺗَـْﻨـ َﻘ ِﻄ ُﻊ ا ْﳍِ ْﺠَﺮةُ َﺣ ﱠﱴ ﺗَـْﻨـ َﻘ ِﻄ َﻊ اﻟﺘـ ْﱠﻮﺑَﺔُ ﺛََﻼﺛًﺎ َوَﻻ‬ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ‫ﺖ اﻟﻨِ ﱠ‬
َ ‫ﱠﱯ‬
ِ
ُ ‫َﲰ ْﻌ‬
‫ﺗَـْﻨـ َﻘِﻊُ اﻟﺘـﱠﻮْﺑَﺔُ ﺣَﱴﱠ ﺗَﻄْﻠُﻊَ اﻟﺸﱠﻤْﺲُ ﻣِﻦْ ﻣَﻐْﺮِﻬِﺑَﺎ‬
Narrated to us from Al Ḥakam bin Nāfifi from Ḥazīm bin fiUthmān from Ibn
Abī fiAwf and he is fiAbdur-Raḥmān from Abī Hind Al Bajalīy – and he is
from (the scholars of) As-Salaf - who said, ‘People were mutually talking
about hijrah in front of Mufiāwiyah who was in the midst of them. Then he
said, ‘I heard the Messenger of Allāh  say, “Hijrah is not finished until
repentance is finished”. - He  said this three times – “and repentance is
not finished until the sun rises from the west”’.
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Ṣaḥīḥ Muslim, Kitāb Al Jihād wa’s-Siyar (Book of Jihād and Expedition) 3468:
ٍ ِ‫ﻴﺐ ﺑ ِﻦ أَِﰊ ﺛَﺎﺑ‬ ِ ِ ِ

‫ﺖ‬ ْ ِ ِ‫و َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﻋْﺒﺪ اﻟﻠﱠﻪ ﺑْ ِﻦ ُﳕٍَْﲑ َﺣ ﱠﺪﺛـَﻨَﺎ أَِﰊ َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠﻪ ﺑْ ُﻦ َﺣﺒ‬
ِ‫ﻮل اﻟﻠﱠﻪ‬
ُ ‫ﺖ ُﺳﺌِ َﻞ َر ُﺳ‬ ِ ٍ ٍ ْ ‫َﻋ ْﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﱠﺮ ْﲪَ ِﻦ ﺑْ ِﻦ أَِﰊ ُﺣﺴ‬
ْ َ‫ﲔ َﻋ ْﻦ َﻋﻄَﺎء َﻋ ْﻦ َﻋﺎﺋ َﺸﺔَ ﻗَﺎﻟ‬ َ
‫ﺎد َوﻧِﻴﱠﺔٌ َوإِ َذا‬ ِ ِ َ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪ ﻋﻠَﻴ ِﻪ وﺳﻠﱠﻢ ﻋﻦ ا ْﳍِﺠﺮةِ ﻓَـ َﻘ‬
ٌ ‫ﺎل َﻻ ﻫ ْﺠَﺮةَ ﺑـَ ْﻌ َﺪ اﻟْ َﻔْﺘ ِﺢ َوﻟَﻜِ ْﻦ ﺟ َﻬ‬ َْ ْ َ َ َ َ ْ َ ُ َ
‫اﺳﺘُـْﻨ ِﻔ ْﺮُْﰎ ﻓَﺎﻧْ ِﻔُﺮوا‬
ْ
And narrated to us from Muḥammad bin fiAbdullāh from Numair who
narrated from his father who narrated from fiAbdullāh bin Ḥabīb bin Abī
Thābit from fiAbdullāh bin fiAbdur-Raḥmān bin Abī Ḥusain from fiAṭā√
from fiĀ√ishah who said, ‘The Messenger of Allāh  was once asked about
the matter of hijrah. He answered, “There is no hijrah after the conquest
of Makkah, but what there is is jihad and intention (good). And whenever
any of you is requested to go for war, then go to the battlefield”’.
Sunan At-Tirmidhī, Kitāb Faḍā√il Al Jihād (Book of the Merits of Jihād) 1516:
‫َﺷ ﱢﺞ َﻋ ْﻦ َﻋﻄَ ِﺎء ﺑْ ِﻦ ﻳَ َﺴﺎ ٍر َﻋ ْﻦ‬ ِ ِ

َ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻗُـﺘَـْﻴﺒَﺔُ َﺣ ﱠﺪﺛـَﻨَﺎ اﺑْ ُﻦ َﳍ َﻴﻌﺔَ َﻋ ْﻦ ﺑُ َﻜ ِْﲑ ﺑْ ِﻦ َﻋْﺒﺪ اﻟﻠﱠ ِﻪ ﺑْ ِﻦ ْاﻷ‬
ِ َ‫ﻚ ﺑِﻌِﻨ‬ٌ ‫ﱠﺎس َر ُﺟ ٌﻞ ﳑُْ ِﺴ‬
ِ ‫ُﺧِ ُﱪُﻛ ْﻢ ِﲞَِْﲑ اﻟﻨ‬ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ ٍ ‫اﺑْ ِﻦ َﻋﺒﱠ‬
‫ﺎن‬ ْ ‫ﺎل أََﻻ أ‬ َ ‫ﱠﱯ‬ ‫ﺎس أَ ﱠن اﻟﻨِ ﱠ‬
‫ُﺧِ ُﱪُﻛ ْﻢ ﺑِﺎﻟﱠ ِﺬي ﻳـَْﺘـﻠُﻮﻩُ َر ُﺟ ٌﻞ ُﻣ ْﻌﺘَ ِﺰٌل ِﰲ ﻏُﻨَـْﻴ َﻤ ٍﺔ ﻟَﻪُ ﻳـُ َﺆﱢدي َﺣ ﱠﻖ اﻟﻠﱠ ِﻪ‬ ِ
ْ ‫ﻓَـَﺮﺳﻪ ِﰲ َﺳﺒِ ِﻴﻞ اﻟﻠﱠﻪ أََﻻ أ‬
ِِ
‫ﻳﺚ‬ٌ ‫ﻴﺴﻰ َﻫ َﺬا َﺣ ِﺪ‬ ِ

َ ‫ﺎل أَﺑُﻮ ﻋ‬ َ َ‫ﱠﺎس َر ُﺟ ٌﻞ ﻳُ ْﺴﺄ َُل ﺑِﺎﻟﻠﱠ ِﻪ َوَﻻ ﻳـُ ْﻌ ِﻄﻲ ﺑِِﻪ ﻗ‬
ِ ‫ُﺧِ ُﱪُﻛ ْﻢ ﺑِ َﺸﱢﺮ اﻟﻨ‬ ْ ‫ﻓ َﻴﻬﺎ أََﻻ أ‬
ِ
ٍ ‫ﻳﺚ ِﻣ ْﻦ َﻏ ِْﲑ َو ْﺟ ٍﻪ َﻋ ْﻦ اﺑْ ِﻦ َﻋﺒﱠ‬ ِ ْ ‫ﺣﺴﻦ َﻏ ِﺮﻳﺐ ِﻣﻦ ﻫ َﺬا اﻟْﻮﺟ ِﻪ وﻳـﺮوى ﻫ َﺬا‬
‫ﺎس َﻋ ْﻦ اﻟﻨِ ﱢ‬
‫ﱠﱯ‬ ُ ‫اﳊَﺪ‬ َ َ ُْ َ ْ َ َ ْ ٌ ٌ َ َ
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ‬ َ
Narrated to us from Qutaibah who narrated from Ibn Lahīfiah from Bukīr
bin fiAbdullāh bin Al Ashajj from fiAṭā√ bin Yasār from Ibn fiAbbās that the
Prophet  said, “Shall I not tell you who the best of men is? The man who
holds the rein of his horse in the path of Allāh. Shall I not tell you who
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follows him? The man who is withdrawn with his sheep yet gives the right
of Allāh from that. Shall I not inform you who the most evil of men is? The
man who seeks in the name of Allāh, but is not given anything”. Abū fiĪsā
said, ‘This ḥadīth is ranked ḥasan gharīb with this line of narration, and
this ḥadīth is also narrated from Ibn Abbās from the Prophet  in many
lines’.
Sunan Ad-Dārimī, Kitāb As-Siyar 2300:
‫ﺎﻫ ٍﺪ َﻋ ْﻦ ﻃَ ُﺎو ٍس َﻋ ْﻦ اﺑْ ِﻦ‬ ِ ‫أَﺧﺒـﺮﻧَﺎ ﻋﺒـﻴﺪ اﻟﻠﱠ ِﻪ ﺑﻦ ﻣﻮﺳﻰ ﻋﻦ إِﺳﺮاﺋِﻴﻞ ﻋﻦ ﻣْﻨﺼﻮٍر ﻋﻦ ُﳎ‬
َ ْ َ ُ َ ْ َ َ َْ ْ َ َ ُ ُ ْ ُ ْ َُ َ َ ْ
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َﻻ ِﻫ ْﺠَﺮةَ ﺑـَ ْﻌ َﺪ‬ ِ ُ ‫ﺎل رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ‫ﺎل ﻟَ ﱠﻤﺎ َﻛﺎ َن ﻳـَ ْﻮُم ﻓَـْﺘ ِﺢ َﻣ ﱠﻜﺔَ ﻗ‬ ٍ ‫َﻋﺒﱠ‬
َ َ‫ﺎس ﻗ‬
ٌ‫ﺎد َوﻧِﻴﱠﺔ‬ ِ
ٌ ‫اﻟْ َﻔْﺘ ِﺢ َوﻟَﻜِ ْﻦ ﺟ َﻬ‬
It was related to us from fiUbaidullāh bin usfrom Isrā√īl from Manṣūr from
Mujāhid from Ṭāwus from Ibn fiAbbās who said, ‘At the time of the
conquest of Makkah, the Messenger of Allāh  said, “There is no hijrah
after the conquest of Makkah, but whta there is, is jihad and intention”’.
MASHRŪfiĪYAH OF EDUCATION AND TRAINING:
Sunan At-Tirmidhī, Kitāb Tafsīr Al Qur√ān (Book of the Interpretation of the

Qur√ān) 3008:
ِ ‫َﲪﺪ ﺑﻦ ﻣﻨِﻴ ٍﻊ ﺣ ﱠﺪﺛـَﻨﺎ وﻛِﻴﻊ ﻋﻦ أُﺳﺎﻣﺔَ ﺑ ِﻦ زﻳ ٍﺪ ﻋﻦ‬

ْ‫ﺻﺎﻟ ِﺢ ﺑْ ِﻦ َﻛْﻴ َﺴﺎ َن َﻋ ْﻦ َر ُﺟ ٍﻞ َﱂ‬ َ ْ َ ْ َ ْ َ َ ْ َ ٌ َ َ َ َ ُ ْ ُ َ ْ ‫َﺣ ﱠﺪﺛـَﻨَﺎ أ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗَـَﺮأَ َﻫ ِﺬﻩِ ْاﻵﻳَﺔَ َﻋﻠَﻰ اﻟْ ِﻤْﻨ َِﱪ‬ ِ َ ‫ﻳﺴ ﱢﻤ ِﻪ ﻋﻦ ﻋ ْﻘﺒﺔَ ﺑ ِﻦ ﻋ ِﺎﻣ ٍﺮ أَ ﱠن رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ َُ َ ْ َ ُ َْ َُ
ٍ َ ‫ﺎل أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮﻣﻲ ﺛََﻼ‬
َ‫ث َﻣﱠﺮات أََﻻ إِ ﱠن اﻟﻠﱠﻪ‬ ُْ َ َ‫اﺳﺘَﻄَ ْﻌﺘُ ْﻢ ِﻣ ْﻦ ﻗُـ ﱠﻮةٍ { ﻗ‬ ِ
ْ ‫} َوأَﻋ ﱡﺪوا َﳍُ ْﻢ َﻣﺎ‬
َ َ‫َﺳ ُﻬ ِﻤ ِﻪ ﻗ‬ ِ
‫ﺎل أَﺑُﻮ‬ ْ ‫َﺣ ُﺪ ُﻛ ْﻢ أَ ْن ﻳـَْﻠ ُﻬ َﻮ ﺑِﺄ‬
َ ‫ض َو َﺳﺘُ ْﻜ َﻔ ْﻮ َن اﻟْ ُﻤ ْﺆﻧَﺔَ ﻓَ َﻼ ﻳـَ ْﻌﺠَﺰ ﱠن أ‬
َ ‫َﺳﻴَـ ْﻔﺘَ ُﺢ ﻟَ ُﻜ ْﻢ ْاﻷ َْر‬
ِ ‫ِﻋﻴﺴﻰ وﻗَ ْﺪ روى ﺑـﻌﻀﻬﻢ ﻫ َﺬا ا ْﳊ ِﺪﻳﺚ ﻋﻦ أُﺳﺎﻣﺔَ ﺑ ِﻦ زﻳ ٍﺪ ﻋﻦ‬
ُ‫ﺻﺎﻟ ِﺢ ﺑْ ِﻦ َﻛْﻴ َﺴﺎ َن َرَواﻩ‬
َ ْ َ َْ ْ َ َ ْ َ َ َ َ ْ ُ ُ ْ َ ََ َ َ
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ِ ‫اﺣ ٍﺪ ﻋﻦ ﻋ ْﻘﺒﺔَ ﺑ ِﻦ ﻋ ِﺎﻣ ٍﺮ وﺣ ِﺪﻳﺚ وﻛِﻴ ٍﻊ أَﺻ ﱡﺢ و‬ ِ

ْ‫ﺻﺎﻟ ُﺢ ﺑْ ُﻦ َﻛْﻴ َﺴﺎ َن َﱂ‬
ََ َ َ ُ َ َ َ ْ َ ُ ْ َ ‫ُﺳ َﺎﻣﺔَ َو َﻏْﻴـُﺮ َو‬ َ ‫أَﺑُﻮ أ‬
‫ﻳُ ْﺪ ِرْك ُﻋ ْﻘﺒَﺔَ ﺑْ َﻦ َﻋ ِﺎﻣ ٍﺮ َوﻗَ ْﺪ أ َْد َرَك اﺑْ َﻦ ُﻋ َﻤَﺮ‬
Narrated to us from Aḥmad bin manīfi who narrated from Wakīfi from
Usāmah bin Zaid from Ṣāliḥ bin Kaisān from a man whose name was not
given from fiUqbah bin fiĀmir that the Messenger of Allāh  read an ayāh
from the minbar: “And make ready against them all you can of
power”(Sūrah Al Anfāl [8], ayāh 60), then he said, “Know that power is to
shoot arrows.” He said this three times. Then he said, “Know that Allah
will soon give you victories on land and you will be free of labour and toil.
So let not any of you keep away from shooting arrows”. Abū Īsā said,
‘Some of them narrate this ḥadīth from Usāmah bin Zaid from Ṣāliḥ bin
Kaisān and some people from fiUqbah bin fiĀmir. The ḥadīth of Wakīfi is
more ṣaḥīḥ (sound). Ṣāliḥ bin Kaisān never met fiUqbah bin fiĀmir and he
met Ibn fiUmar’.
Sunan Abī Dāwūd, Kitāb Al Jihād 2153:
ِ ‫اﳊﺎ ِر‬ ٍ ‫ﺼﻮٍر َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْﻦ وْﻫ‬ ُ ِ‫َﺣ ﱠﺪﺛـَﻨَﺎ َﺳﻌ‬
‫ث َﻋ ْﻦ أَِﰊ‬ َْ ‫َﺧﺒَـَﺮِﱐ َﻋ ْﻤُﺮو ﺑْ ُﻦ‬ْ‫ﺐأ‬ َ ُ ُ ‫ﻴﺪ ﺑْ ُﻦ َﻣْﻨ‬
‫ﻮل اﻟﻠﱠ ِﻪ‬ ِ ُ ‫اﳉﻬ ِﲏ ﻳـ ُﻘ‬ ِ ِ ِ
َ ‫ﺖ َر ُﺳ‬ ُ ‫ﻮل َﲰ ْﻌ‬ َ ‫َﻋﻠ ﱟﻲ ُﲦَ َﺎﻣﺔَ ﺑْ ِﻦ ُﺷ َﻔ ﱟﻲ ا ْﳍَْﻤ َﺪ ِاﱐﱢ أَﻧﱠﻪُ َﲰ َﻊ ُﻋ ْﻘﺒَﺔَ ﺑْ َﻦ َﻋﺎﻣ ٍﺮ ُْ َ ﱠ‬
‫اﺳﺘَﻄَ ْﻌﺘُ ْﻢ ِﻣ ْﻦ ﻗُـ ﱠﻮةٍ { أََﻻ‬ ِ
ْ ‫ﻮل } َوأَﻋ ﱡﺪوا َﳍُ ْﻢ َﻣﺎ‬ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َوُﻫ َﻮ َﻋﻠَﻰ اﻟْ ِﻤْﻨ َِﱪ ﻳـَ ُﻘ‬ َ
‫إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ‬
Narrated to us from Safiīd bin Manṣūr who narrated from fiAbdullāh bin
Wahb who realted fromfiAmrū bin Al Ḥārith from Abī fiAlī Thumāmah bin
Shufaīy Al Hamdānī that he heard fiUqbah bin fiĀmir Al Juhanī say, ‘I
heard the Messenger of Allāh  whilst on the minbar say, “And make
ready against them all you can of power. Know that power is to shoot
arrows, know that power is to shoot arrows, know that power is to shoot
arrows!”’.
Musnad Aḥmad, Musnad Ash-Shāmīyīn, ḥadīth 16791:

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َ َ‫ﺎل ُﺳَﺮﻳْ ٌﺞ َﻋ ْﻦ َﻋ ْﻤ ٍﺮو ﻗ‬ ٍ ‫وف و ُﺳﺮﻳْ ٌﺞ ﻗَ َﺎﻻ َﺣ ﱠﺪﺛـَﻨَﺎﻩُ اﺑْﻦ وْﻫ‬ ٍ

‫ﺎل‬ َ َ‫ﺐ ﻗ‬ َ ُ َ َ ‫َﺣ ﱠﺪﺛـَﻨَﺎ َﻫ ُﺎرو ُن ﺑْ ُﻦ َﻣ ْﻌُﺮ‬
‫ث َﻋ ْﻦ أَِﰊ َﻋﻠِ ﱟﻲ ُﲦَ َﺎﻣﺔَ ﺑْ ِﻦ ُﺷ َﻔ ﱟﻲ أَﻧﱠﻪُ َِﲰ َﻊ ُﻋ ْﻘﺒَﺔَ ﺑْ َﻦ َﻋ ِﺎﻣ ٍﺮ‬ ِ ‫اﳊﺎ ِر‬
َْ ‫َﺧﺒَـَﺮِﱐ َﻋ ْﻤُﺮو ﺑْ ُﻦ‬ ْ ‫َﻫ ُﺎرو ُن أ‬
‫ﻮل َوُﻫ َﻮ َﻋﻠَﻰ اﻟْ ِﻤْﻨ َِﱪ } َوأ َِﻋ ﱡﺪوا َﳍُ ْﻢ َﻣﺎ‬ ُ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻳـَ ُﻘ‬ ِ َ ‫ﻮل َِﲰﻌﺖ رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ ُ ْ ُ ‫ﻳـَ ُﻘ‬
‫اﺳﺘَﻄَ ْﻌﺘُ ْﻢ ِﻣ ْﻦ ﻗُـ ﱠﻮةٍ { أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮَة اﻟﱠﺮْﻣ ُﻲ أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ‬
ْ
Narrated to us from Hārūn bin Mafirūf and Suraij who said, ‘It was
narrated to us from Ibn Wahb who said from fiAmrū who said Hārūn
related to us from fiAmrū bin Al Ḥārith from Abī fiAlī Tumāmah bin Shufaiy
that he heardfiUqbah binfiAmir say, ‘I heard the Messenger of Allāh  say
from the minbar, “And make ready against them all you can of power”
(Sūrah Al Anfāl [8], ayāh 60). He  said, “Know that, power is in
throwing, power is in throwing, power is in throwing”’.
Sunan Ad-Dārimī, Kitāb Al Jihād2297:
ٍ ِ‫ﻳﺪ ﺑْﻦ أَِﰊ َﺣﺒ‬

‫ﻴﺐ‬ ُ ُ ‫ﻮب َﺣ ﱠﺪﺛَِﲏ ﻳَِﺰ‬ ُ ِ‫ئ َﺣ ﱠﺪﺛـَﻨَﺎ َﺳﻌ‬
َ ‫ﻴﺪ ﺑْ ُﻦ أَِﰊ أَﻳﱡ‬ َ ‫َﺧﺒَـَﺮﻧَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ ﻳَِﺰ‬
ُ ‫ﻳﺪ اﻟْ ُﻤ ْﻘ ِﺮ‬ ْ‫أ‬
‫اﳋَِْﲑ َﻣ ْﺮﺛَ ِﺪ ﺑْ ِﻦ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ َﻋ ْﻦ ﻋُ ْﻘﺒَﺔَ ﺑْ ِﻦ َﻋ ِﺎﻣ ٍﺮ أَﻧﱠﻪُ ﺗََﻼ َﻫ ِﺬﻩِ ْاﻵﻳَﺔَ } َوأ َِﻋ ﱡﺪوا َﳍُ ْﻢ َﻣﺎ‬
ْ ‫َﻋ ْﻦ أَِﰊ‬
‫اﺳﺘَﻄَ ْﻌﺘُ ْﻢ ِﻣ ْﻦ ﻗُـ ﱠﻮةٍ { أََﻻ إِ ﱠن اﻟْ ُﻘ ﱠﻮةَ اﻟﱠﺮْﻣ ُﻲ‬
ْ
It was related to us from fiAbdullāh bin Yazīd Al Muqrīy who narrated from
Safiīd bin Abī Ayyūb who narrated to me from Yazīd bin Abī Ḥabīb from
Abī Al Khair Marthad bin fiAbdullāh from fiUqbah bin fiĀmir that he ()
once read this ayāh: “And make ready against them all you can of
power” (Sūrah Al Anfāl [8], ayāh 60), know that indeed power is
throwing”’.
Sunan Ibn Mājah, Kitāb Az-Ẓuhd (Book of Asceticism) 4158:
‫ﺎح أَﻧْـﺒَﺄَﻧَﺎ ُﺳ ْﻔﻴَﺎ ُن ﺑْ ُﻦ ُﻋﻴَـْﻴـﻨَﺔَ َﻋ ْﻦ اﺑْ ِﻦ َﻋ ْﺠ َﻼ َن َﻋ ْﻦ ْاﻷ َْﻋَﺮِج َﻋ ْﻦ أَِﰊ‬ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ اﻟ ﱠ‬
ِ ‫ﺼﺒﱠ‬
‫ﺐ إِ َﱃ اﻟﻠﱠ ِﻪ ِﻣ ْﻦ‬
‫َﺣ ﱡ‬ ‫ﺎل اﻟْ ُﻤ ْﺆِﻣ ُﻦ اﻟْ َﻘ ِﻮ ﱡ‬
َ ‫ي َﺧْﻴـٌﺮ َوأ‬ َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬
َ ‫ﱠﱯ‬
ِ
‫ُﻫَﺮﻳْـَﺮةَ ﻳـَْﺒـﻠُ ُﻎ ﺑِﻪ اﻟﻨِ ﱠ‬
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ِ ِ ِ ِ
َ َ‫ﻚ َوَﻻ ﺗَـ ْﻌﺠ ْﺰ ﻓَﺈِ ْن َﻏﻠَﺒ‬
‫ﻚ أ َْﻣٌﺮ ﻓَـ ُﻘ ْﻞ‬ ْ ‫اﻟْ ُﻤ ْﺆﻣ ِﻦ اﻟﻀﱠﻌﻴﻒ َوِﰲ ُﻛ ﱟﻞ َﺧْﻴـٌﺮ‬
ْ ‫اﺣ ِﺮ‬
َ ‫ص َﻋﻠَﻰ َﻣﺎ ﻳـَْﻨـ َﻔ ُﻌ‬
ِ َ‫ﻗَ َﺪر اﻟﻠﱠ ِﻪ وﻣﺎ َﺷﺎء ﻓَـﻌﻞ وإِﻳﱠﺎ َك واﻟﻠﱠﻮ ﻓَِﺈ ﱠن اﻟﻠﱠﻮ ﺗَـ ْﻔﺘَﺢ ﻋﻤﻞ اﻟﺸﱠﻴﻄ‬
‫ﺎن‬ ْ َ ََ ُ ْ ْ َ َ َ َ َ ََ ُ
Narrated to us from Muḥammad bin Aṣ-Ṣabbāḥ who narrated to us from
Sufyān bin fiUyyainah from Ibn fiAjlān from Al Afiraj from Abī Hurairah
and until the Prophet  who said, “The strong believer is better and more
beloved to Allāh than the weak believer, although both are good. Strive to
seek that which will benefit you and do not feel helpless. If something
overwhelms you, then say: qadarullāh wa mā shā√a fafial (It is the decree
of Allāh and what He wills He does). And beware of (saying) ‘If only’, for
‘If only’ opens the door to Satan”.
Musnad Aḥmad Kitāb Bāqī Musnad Al Mukthirīn 8436:
‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ اﺑْ ُﻦ ُﻣﺒَ َﺎر ٍك َﻋ ْﻦ ُﳏَ ﱠﻤ ِﺪ ﺑْ ِﻦ َﻋ ْﺠ َﻼ َن َﻋ ْﻦ َرﺑِ َﻴﻌﺔَ َﻋ ِﻦ‬ َ َ‫ﻴﺪ ﻗ‬ ِ ِ‫ﺣ ﱠﺪﺛـَﻨﺎ ﺧﻠَﻒ ﺑﻦ اﻟْﻮﻟ‬
َ ُْ ُ َ َ َ
‫ي َﺧْﻴـٌﺮ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ اﻟْ ُﻤ ْﺆِﻣ ُﻦ اﻟْ َﻘ ِﻮ ﱡ‬ ِ ُ ‫ﺎل رﺳ‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ‫ﺎل ﻗ‬ َ َ‫ْاﻷ َْﻋَﺮِج َﻋ ْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮةَ ﻗ‬
ِ ِ ِ ِ ِ
‫ص َﻋﻠَﻰ َﻣﺎ‬ ْ ‫اﺣ ِﺮ‬ ْ ‫ﺐ إِ َﱃ اﻟﻠﱠﻪ َﻋﱠﺰ َو َﺟ ﱠﻞ ﻣ ْﻦ اﻟْ ُﻤ ْﺆﻣ ِﻦ اﻟﻀﱠﻌﻴﻒ َوِﰲ ُﻛ ﱟﻞ َﺧْﻴـٌﺮ‬ ‫َﺣ ﱡ‬ َ ‫ﻀ ُﻞ َوأ‬
َ ْ‫َوأَﻓ‬
‫ﺎك َواﻟﻠﱠ ﱠﻮ ﻓَِﺈ ﱠن اﻟﻠﱠ ﱠﻮ‬َ ‫ﺻﻨَ َﻊ َوإِﻳﱠ‬ َ َ‫ﱠر اﻟﻠﱠﻪُ َوَﻣﺎ َﺷﺎء‬ َ َ‫ﻚ َوَﻻ ﺗَـ ْﻌ َﺠ ْﺰ ﻓَِﺈ ْن َﻏﻠَﺒ‬
َ ‫ﻚ أ َْﻣٌﺮ ﻓَـ ُﻘ ْﻞ ﻗَﺪ‬ َ ُ‫ﻳـَْﻨـ َﻔﻌ‬
ِ َ‫ﻳـ ْﻔﺘَﺢ ِﻣﻦ اﻟﺸﱠﻴﻄ‬
‫ﺎن‬ ْ ْ ُ ُ
Narrated to us from Khalaf bin Al Walīd who said it was narrated to us
from Ibn Mubārak from Muḥammad bin fiAjlān from Rabīfiah from Al Afiraj
from Abī Hurairah who said, ‘The Messenger of Allāh  said, “The
believer who is strong is better and more eminent as well as more loved by
Allāh  than the believer who is weak. And in each and everyone of them
is goodness, and strive the utmost towards whatever benefits you and do
not be weak; whenever you are overwhelmed by a disaster (calamity), then
say: “It is the decree of Allāh and what He wills He does”, and don’t any
of you say, ‘If it were only so’ because indeed the saying ‘If it were only
so’ opens up opportunities for Satan”’.
Musnad Aḥmad Kitāb Bāqī Musnad Al Mukthirīn 8473:

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‫َﺧﺒَـَﺮِﱐ ُﳏَ ﱠﻤ ُﺪ ﺑْ ُﻦ َﻋ ْﺠ َﻼ َن َﻋ ْﻦ َرﺑِ َﻴﻌﺔَ َﻋ ِﻦ‬ ْ ‫ﺎل أ‬َ َ‫ﺎل َﺣ ﱠﺪﺛـَﻨَﺎ َﻋْﺒ ُﺪ اﻟﻠﱠ ِﻪ ﺑْ ُﻦ ُﻣﺒَ َﺎر ٍك ﻗ‬ َ َ‫َﺣ ﱠﺪﺛـَﻨَﺎ َﻋﺎ ِرٌم ﻗ‬
‫ﺎل َوﻗَ ْﺪ َِﲰ ْﻌﺘُﻪُ ِﻣ ْﻦ َرﺑِ َﻴﻌﺔَ ﻓَـﻠَ ْﻢ أُﻧْ ِﻜ ْﺮ‬
َ َ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ ﻗ‬ َ ‫ﱠﱯ‬ ‫ْاﻷ َْﻋَﺮِج َﻋ ْﻦ أَِﰊ ُﻫَﺮﻳْـَﺮَة َﻋ ْﻦ اﻟﻨِ ﱢ‬
‫ﻴﻒ َوُﻛﻞﱞ‬ ِ ِ‫ﺐ إِ َﱃ اﻟﻠﱠ ِﻪ َﻋﱠﺰ وﺟ ﱠﻞ ِﻣﻦ اﻟْﻤ ْﺆِﻣ ِﻦ اﻟﻀﱠﻌ‬ ‫َﺣ ﱡ‬ ‫ﺎل اﻟْ ُﻤ ْﺆِﻣ ُﻦ اﻟْ َﻘ ِﻮ ﱡ‬
ُ ْ ََ َ ‫ﻀ ُﻞ َوأ‬
َ ْ‫ي َﺧْﻴـٌﺮ أ َْو أَﻓ‬ َ َ‫ﻗ‬
ِ
َ َ‫ﱠر اﻟﻠﱠﻪُ َوَﻣﺎ َﺷﺎء‬
‫ﺻﻨَ َﻊ‬ َ َ‫ﻚ َوَﻻ ﺗَـ ْﻌﺠ ْﺰ ﻓَِﺈ ْن َﻏﻠَﺒ‬
َ ‫ﻚ أ َْﻣٌﺮ ﻓَـ ُﻘ ْﻞ ﻗَﺪ‬ َ ‫ص َﻋﻠَﻰ َﻣﺎ ﻳـَْﻨـ َﻔ ُﻌ‬ ْ ‫اﺣ ِﺮ‬ْ ‫َﺧْﻴـٌﺮ‬
ِ َ‫ﺎك واﻟﻠﱠ ﱠﻮ ﻓَﺈِ ﱠن اﻟﻠﱠ ﱠﻮ ﻳـ ْﻔﺘَﺢ ِﻣﻦ اﻟﺸﱠﻴﻄ‬
‫ﺎن‬ ِ
ْ ْ ُ ُ َ َ ‫َوإﻳﱠ‬
Narrated to us from fiĀrim who said it was narrated to us from fiAbdullāh
bin Mubārak who said it was related to us from Muḥammad bin fiAjlān
from Rabīfiah from Al Afiraj from Abī Hurairah who said – ‘I heard from
Rabīfiah and I do not deny it - from the Prophet  who said, “A strong
believer is better and more eminent as well as more loved by Allāh  than
a weak believer. And within each and everyone of them is goodness, and
sincerely strive towards whatever bestows benefir upon you and do not be
weak; whenever a catastrophe befalls you then say: “Allāh has decreed it
and what has been willed by Allāh will assuredly happen; and don’t any of
you say, ‘If it were only so’, because indeed the saying ‘If it were only so’
opens up opportunities for Satan”’.
MASHRŪfiĪYAH AL AMNU WA’L ISTIKHBĀRAH:
Musnad Aḥmad, Kitāb Bāqī Musnad Al Anṣār 22244:
‫ﻳﺪ ﺑْ ُﻦ ِزﻳَ ٍﺎد َﻋ ْﻦ ُﳏَ ﱠﻤ ِﺪ ﺑْ ِﻦ‬ ُ ‫ﺎق َﺣ ﱠﺪﺛَِﲏ ﻳَِﺰ‬ َ ‫ﻮب َﺣ ﱠﺪﺛـَﻨَﺎ أَِﰊ َﻋ ْﻦ ُﳏَ ﱠﻤ ِﺪ ﺑْ ِﻦ إِ ْﺳ َﺤ‬ ُ ‫َﺣ ﱠﺪﺛـَﻨَﺎ ﻳـَ ْﻌ ُﻘ‬
‫ﺎن ﻳَﺎ أَﺑَﺎ َﻋْﺒ ِﺪ اﻟﻠﱠ ِﻪ َرأَﻳْـﺘُ ْﻢ‬
ِ ‫ﺎل ﻓَـﱴ ِﻣﻨﱠﺎ ِﻣﻦ أَﻫ ِﻞ اﻟْ ُﻜﻮﻓَِﺔ ِﳊ َﺬﻳـ َﻔﺔَ ﺑ ِﻦ اﻟْﻴﻤ‬
ََ ْ ْ ُ ْ ْ ً َ َ‫ﺎل ﻗ‬ َ َ‫ﺐ اﻟْ ُﻘَﺮ ِﻇ ﱢﻲ ﻗ‬ ٍ ‫َﻛ ْﻌ‬
‫ﻒ ُﻛْﻨﺘُ ْﻢ‬ َ ‫ﺎل ﻓَ َﻜْﻴ‬ َ َ‫ﺎل ﻧـَ َﻌ ْﻢ ﻳَﺎ اﺑْ َﻦ أ َِﺧﻲ ﻗ‬

َ َ‫ﺻ ِﺤْﺒﺘُ ُﻤﻮﻩُ ﻗ‬ ِ
َ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َو‬
ِ َ ‫رﺳ‬
‫ض‬ ِ ‫ﺎل َواﻟﻠﱠ ِﻪ ﻟَ ْﻮ أ َْدرْﻛﻨَﺎﻩُ َﻣﺎ ﺗَـﺮْﻛﻨَﺎﻩُ ﳝَْ ِﺸﻲ َﻋﻠَﻰ ْاﻷ َْر‬ َ َ‫ﺎل َواﻟﻠﱠ ِﻪ ﻟََﻘ ْﺪ ُﻛﻨﱠﺎ َْﳒ َﻬ ُﺪ ﻗ‬ َ َ‫ﺼﻨَـﻌُﻮ َن ﻗ‬ ْ َ‫ﺗ‬
َ َ
‫ﺻﻠﱠﻰ‬ ِ ِ ِ ِ
َ ‫ﺎل ُﺣ َﺬﻳْـ َﻔﺔُ ﻳَﺎ اﺑْ َﻦ أَﺧﻲ َواﻟﻠﱠﻪ ﻟَ َﻘ ْﺪ َرأَﻳْـﺘُـﻨَﺎ َﻣ َﻊ َر ُﺳﻮل اﻟﻠﱠﻪ‬ َ َ‫َو َﳉَ َﻌ ْﻠﻨَﺎﻩُ َﻋﻠَﻰ أ َْﻋﻨَﺎﻗِﻨَﺎ ﻗ‬
َ ‫ﺎل ﻓَـ َﻘ‬
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‫ﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ ﺑِﺎﳋَْﻨْﺪَقِ وَﺻَﻠﱠﻰ رَﺳُﻮلُ اﻟﻠﱠﻪِ ﺻَﻠﱠﻰ اﻟﻠﱠﻪُ ﻋَﻠَﻴْﻪِ وَﺳَﻠﱠﻢَ ﻣِﻦْ اﻟﻠﱠﻴْﻞِ ﻫَﻮِﻳًّﺎ ﰒُﱠ‬
‫ط ﻟَﻪ رﺳ ُ ِ‬ ‫ﺖ إِﻟَْﻴـﻨَﺎ ﻓَـ َﻘ َ‬
‫ﺻﻠﱠﻰ‬ ‫ﻮل اﻟﻠﱠﻪ َ‬ ‫ﻮم ﻓَـﻴَـْﻨﻈَُﺮ ﻟَﻨَﺎ َﻣﺎ ﻓَـ َﻌ َﻞ اﻟْ َﻘ ْﻮُم ﻳَ ْﺸ َِﱰ ُ ُ َ ُ‬ ‫ﺎل َﻣ ْﻦ َر ُﺟ ٌﻞ ﻳـَ ُﻘ ُ‬ ‫اﻟْﺘَـ َﻔ َ‬
‫اﳉﻨﱠﺔَ ﻓَﻤﺎ ﻗَﺎم رﺟﻞ ﰒُﱠ ﺻﻠﱠﻰ رﺳ ُ ِ‬ ‫ِ‬ ‫ِ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ‬ ‫ﻮل اﻟﻠﱠﻪ َ‬ ‫اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ أَﻧﱠﻪُ ﻳـَْﺮﺟ ُﻊ أ َْد َﺧﻠَﻪُ اﻟﻠﱠﻪُ َْ َ َ َ ُ ٌ َ َ ُ‬
‫ﺖ إِﻟَْﻴـﻨَﺎ ﻓَـ َﻘ َ‬ ‫ِ‬ ‫ِ‬
‫ﻮم ﻓَـﻴَـْﻨﻈَُﺮ ﻟَﻨَﺎ َﻣﺎ ﻓَـ َﻌ َﻞ اﻟْ َﻘ ْﻮُم‬‫ﺎل َﻣ ْﻦ َر ُﺟ ٌﻞ ﻳـَ ُﻘ ُ‬ ‫َﻋﻠَْﻴﻪ َو َﺳﱠﻢَ ﻫَﻮِﻳًّﺎ ﻣ ْﻦ اﻟﻠﱠْﻴ ِﻞ ﰒُﱠ اﻟْﺘَـ َﻔ َ‬
‫َﺳﺄ َُل اﻟﻠﱠﻪَ أَ ْن ﻳَ ُﻜﻮ َن َرﻓِ ِﻴﻘﻲ‬ ‫ِ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ اﻟﱠﺮ ْﺟ َﻌﺔَ أ ْ‬
‫ط ﻟَﻪ رﺳ ُ ِ‬
‫ﻮل اﻟﻠﱠﻪ َ‬
‫ِ‬
‫ﰒُﱠ ﻳـَْﺮﺟ ُﻊ ﻳَ ْﺸ ِﺮ ُ ُ َ ُ‬
‫ﻮع َو ِﺷﺪﱠةِ اﻟْﺒَـ ْﺮِد ﻓَـﻠَ ﱠﻤﺎ َﱂْ ﻳـَ ُﻘ ْﻢ‬
‫اﳉُ ِ‬ ‫ف َو ِﺷﺪﱠةِ ْ‬ ‫اﳋﻮ ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِﰲ ْ ِ‬
‫اﳉَﻨﱠﺔ ﻓَ َﻤﺎ ﻗَ َﺎم َر ُﺟ ٌﻞ ﻣ ْﻦ اﻟْ َﻘ ْﻮم َﻣ َﻊ ﺷﺪﱠة َْْ‬
‫ِ ِ ِ‬ ‫ِ‬ ‫أَﺣ ٌﺪ دﻋ ِﺎﱐ رﺳ ُ ِ‬
‫ﲔ َد َﻋ ِﺎﱐ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ ﻓَـﻠَ ْﻢ ﻳَ ُﻜ ْﻦ ِﱄ ﺑُ ﱞﺪ ﻣ ْﻦ اﻟْﻘﻴَ ِﺎم ﺣ َ‬ ‫ﻮل اﻟﻠﱠﻪ َ‬ ‫َ ََ َُ‬
‫ﺐ ﻓَ ْﺎد ُﺧ ْﻞ ِﰲ اﻟْ َﻘ ْﻮِم ﻓَﺎﻧْﻈُْﺮ َﻣﺎ ﻳـَ ْﻔ َﻌﻠُﻮ َن َوَﻻ ُْﲢ ِﺪﺛَ ﱠﻦ َﺷْﻴﺌًﺎ َﺣ ﱠﱴ ﺗَﺄْﺗِﻴَـﻨَﺎ‬ ‫ﺎل ﻳَﺎ ُﺣ َﺬﻳْـ َﻔﺔُ ﻓَﺎ ْذ َﻫ ْ‬ ‫ﻓَـ َﻘ َ‬
‫ﻮد اﻟﻠﱠ ِﻪ ﺗَـ ْﻔ َﻌ ُﻞ َﻣﺎ ﺗَـ ْﻔ َﻌ ُﻞ َﻻ ﺗَِﻘﱡﺮ َﳍُ ْﻢ ﻗِ ْﺪٌر َوَﻻ ﻧَ ٌﺎر‬ ‫ﺎل ﻓَ َﺬﻫﺒﺖ ﻓَﺪﺧ ْﻠ ِ ِ‬
‫ﻳﺢ َو ُﺟﻨُ ُ‬ ‫ﺖ ﰲ اﻟْ َﻘ ْﻮم َواﻟﱢﺮ ُ‬ ‫ﻗَ َ َ ْ ُ َ َ ُ‬
‫ﺎل‬‫ﻴﺴﻪُ ﻓَـ َﻘ َ‬ ‫ِ‬ ‫ﺎل ﻳﺎ ﻣﻌﺸﺮ ﻗُـﺮﻳ ٍ ِ‬ ‫وَﻻ ﺑِﻨَﺎء ﻓَـ َﻘﺎم أَﺑﻮ ﺳ ْﻔﻴﺎ َن ﺑْﻦ ﺣﺮ ٍ‬
‫ﺶ ﻟﻴَـْﻨﻈُْﺮ ْاﻣُﺮٌؤ َﻣ ْﻦ َﺟﻠ ُ‬ ‫ب ﻓَـ َﻘ َ َ َ ْ َ َ َْ‬ ‫َ ٌ َ ُ ُ َ ُ َْ‬
‫ﺎل أَﻧَﺎ ﻓُ َﻼ ُن ﺑْ ُﻦ ﻓُ َﻼ ٍن ﰒُﱠ‬ ‫ِ‬ ‫ِ‬
‫ﺖ ﻗَ َ‬ ‫ﺖ َﻣ ْﻦ أَﻧْ َ‬ ‫ت ﺑِﻴَﺪ اﻟﱠﺮ ُﺟ ِﻞ اﻟﱠﺬي إِ َﱃ َﺟْﻨِﱯ ﻓَـ ُﻘ ْﻠ ُ‬ ‫َﺧ ْﺬ ُ‬ ‫ُﺣ َﺬﻳْـ َﻔﺔُ ﻓَﺄ َ‬
‫َﺻﺒَ ْﺤﺘُ ْﻢ ﺑِ َﺪا ِر ُﻣ َﻘ ٍﺎم ﻟََﻘ ْﺪ َﻫﻠَ َ‬ ‫ِ‬
‫اع‬
‫ﻚ اﻟْ ُﻜَﺮ ُ‬ ‫ﺶ إِﻧﱠ ُﻜ ْﻢ َواﻟﻠﱠﻪ َﻣﺎ أ ْ‬ ‫ﺎل أَﺑُﻮ ُﺳ ْﻔﻴَﺎ َن ﻳَﺎ َﻣ ْﻌ َﺸَﺮ ﻗُـَﺮﻳْ ٍ‬ ‫ﻗَ َ‬
‫ﻳﺢ َﻣﺎ ﺗَـَﺮْو َن َواﻟﻠﱠ ِﻪ َﻣﺎ‬ ‫َﺧﻠَ َﻔْﺘـﻨَﺎ ﺑـَﻨُﻮ ﻗُـَﺮﻳْﻈَﺔَ ﺑـَﻠَﻐَﻨَﺎ ِﻣْﻨـ ُﻬ ْﻢ اﻟﱠ ِﺬي ﻧَﻜَْﺮﻩُ َوﻟَِﻘﻴﻨَﺎ ِﻣ ْﻦ َﻫ ِﺬﻩِ اﻟﱢﺮ ِ‬ ‫َوأ ْ‬
‫ﻚ ﻟَﻨَﺎ ﺑِﻨَﺎءٌ ﻓَ ْﺎرَِﲢﻠُﻮا ﻓَِﺈ ﱢﱐ ُﻣ ْﺮَِﲢ ٌﻞ ﰒُﱠ ﻗَ َﺎم إِ َﱃ‬ ‫ِ‬
‫ﻮم ﻟَﻨَﺎ ﻧَ ٌﺎر َوَﻻ ﻳَ ْﺴﺘَ ْﻤ ِﺴ ُ‬ ‫ِ‬
‫ﺗَﻄْ َﻤﺌ ﱡﻦ ﻟَﻨَﺎ ﻗ ْﺪٌر َوَﻻ ﺗَـ ُﻘ ُ‬
‫ث ﻓَ َﻤﺎ أَﻃْﻠَ َﻖ ِﻋ َﻘﺎﻟَﻪُ إِﱠﻻ َوُﻫ َﻮ ﻗَﺎﺋِ ٌﻢ‬ ‫ﻮل ﻓَﺠﻠَﺲ ﻋﻠَﻴ ِﻪ ﰒُﱠ ﺿﺮﺑﻪ ﻓَـﻮﺛَﺐ ﻋﻠَﻰ ﺛََﻼ ٍ‬ ‫ِِ‬
‫َ ََُ َ َ َ‬ ‫َﲨَﻠﻪ َوُﻫ َﻮ َﻣ ْﻌ ُﻘ ٌ َ َ َ ْ‬
‫ﺖ ﻟَ َﻘﺘَـ ْﻠﺘُﻪُ‬
‫ِ‬ ‫ِ‬
‫ث َﺷْﻴﺌًﺎ َﺣ ﱠﱴ ﺗَﺄْﺗﻴَِﲏ َوﻟَ ْﻮ ﺷْﺌ ُ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ َﻻ ُْﲢ ِﺪ ْ‬ ‫ِ ِ‬
‫َوﻟَ ْﻮَﻻ َﻋ ْﻬ ُﺪ َر ُﺳﻮل اﻟﻠﱠﻪ َ‬
‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ﺑِ َﺴ ْﻬ ٍﻢ ﻗَ َ‬
‫ﺼﻠﱢﻲ ِﰲ‬ ‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴﻪ َو َﺳﻠﱠ َﻢ َوُﻫ َﻮ ﻗَﺎﺋ ٌﻢ ﻳُ َ‬ ‫ﺖ إِ َﱃ َر ُﺳﻮل اﻟﻠﱠﻪ َ‬ ‫ﺎل ُﺣ َﺬﻳْـ َﻔﺔُ ﰒُﱠ َر َﺟ ْﻌ ُ‬
‫ف اﻟْ ِﻤ ْﺮ ِط ﰒُﱠ َرَﻛ َﻊ‬ ‫ﺾ ﻧِ َﺴﺎﺋِِﻪ ُﻣَﺮ ﱠﺣ ٍﻞ ﻓَـﻠَ ﱠﻤﺎ َر ِآﱐ أ َْد َﺧﻠَِﲏ إِ َﱃ َر ْﺣﻠِ ِﻪ َوﻃََﺮ َح َﻋﻠَ ﱠﻲ ﻃََﺮ َ‬ ‫ِﻣ ْﺮ ٍط ﻟِﺒَـ ْﻌ ِ‬
‫ﺶ َواﻧْ َﺸ َﻤُﺮوا إِ َﱃ‬ ‫ِ‬ ‫وﺳﺠ َﺪ وإِﻧﱠﻪ ﻟَِﻔ ِﻴﻪ ﻓَـﻠَ ﱠﻤﺎ ﺳﻠﱠﻢ أَﺧﺒـﺮﺗُﻪ ْ ِ‬
‫ﺖ ﻗُـَﺮﻳْ ٌ‬ ‫ﺖ َﻏﻄََﻔﺎ ُن ﲟَﺎ ﻓَـ َﻌﻠَ ْ‬ ‫اﳋَﺒَـَﺮ َو َﲰ َﻌ ْ‬ ‫َ َ ْ َْ ُ‬ ‫َََ َ ُ‬
‫ﺑِ َﻼ ِد ِﻫ ْﻢ‬
P a g e | 268
Narrated to us from Yafiqūb who narrated to us from his father from

Muḥammad bin Isḥāq who related to me from Yazīd bin Ziyād from
Muḥammad bin Kafib Al Quraẓīy who said, ‘A young man amongst us from
Kūfah said to Ḥudhaifah bin Al Yamān, ‘O Abā fiAbdullāh! You saw and
accompanied the Messenger of Allāh ?’ He, Ḥudhaifah bin Al Yamān,
answered, ‘Yes, O my nephew (O son of my brother)’. He asked, ‘What did
you do?’ He, Ḥudhaifah bin Al Yamān, answered, ‘By Allāh we strove’.
The young man said, ‘By Allāh if we had met him () undoubtedly we
would not leave him and assuredly we would place him above our necks’.
Ḥudhaifah bin Al Yamān said, ‘O my nephew, by Allāh before we were
together with the Messenger of Allāh  at Khandaq, and he () performed
ṣalāt at night then turned in our direction and said, “Who wants to stand
amongst them and then show us what those people are doing – the
Messenger of Allāh  requiring him to return – then Allāh will enter him
into Paradise”. Nobody whatsoever stood so the Messenger of Allāh 
later that night turned in our direction and said, “Who wants to stand
amongst them and then show us what those people are doing – the
Messenger of Allāh  - for I have requested from Allāh for my friend to be
entered into Paradise”. Nobody whatsoever stood because they were really
scared, hungry and cold. And because there was no-one who stood,
eventually the Messenger of Allāh  called me, but I did not want to but
must stand at the time he () called me and then he said, “O Ḥudhaifah,
go and enter into the midst of the group, and see what they are doing, and
don’t do anything until you return to us”. I went and entered into the midst
of them. At that time a wind and the army of Allāh carried out their duties
until not a single furnace, fire and building withstood it. Then Abū Sufyān
bin Ḥarb stood and said, ‘O tribe of Quraish! Let each one of you look to
the friend at your side’. Ḥudhaifah said, ‘I grabbed hold of the hand of
someone close to me, then I asked, ‘Who are you?’ The person answered,
‘So and so’. After that Abū Sufyān said, ‘O tribe of Quraish! By Allāh all
of you here no longer have a place of refuge, the area has been destroyed,
the Banī Quraiẓah have left us with something we do not like from them,
and we faced this wind as you have seen; by Allāh no furnace remains any
longer, and there is no fire to tend and there is not one building that we
can hold to, and because of that all of you intend to go as I intend to go’.
Then he went over to his tied up camel and then sat upon it. He hit his
camel and then leapt over three people, and he did not release his hold
except when he stood; by Allāh if the Messenger of Allāh  had not
commanded me to do nothing whatsoever, I would have fronted him and I
would surely have killed him with an arrow’. Ḥudhaifah bin Al Yamān then
‫‪P a g e | 269‬‬
‫‪said, ‘Afterwards I returned to the Messenger of Allāh  and he was‬‬

‫‪standing within ṣalāt dressed in wooly fabrics belonging to one of his‬‬
‫‪wives. When he saw me, he called for me to enter into his place of‬‬
‫‪residence and then he took off the wooly clothing he was wearing, and‬‬
‫‪afterwards he performed rakafia and sujud upon it. When he had‬‬
‫‪performed sallam, I notified him of the news. The Banī Ghaṭafān had heard‬‬
‫‪abour what had happened to the Quraish, and eventually they returned to‬‬
‫‪their hometown’.‬‬
‫‪MASHRŪfiĪYAH JIHĀD MUSALLAḤ:‬‬
‫‪Musnad Aḥmad, Kitāb Musnad Al Mukathirīn Aṣ-Ṣaḥābah 3932:‬‬
‫ُﺳ ِْﲑ ﺑْ ِﻦ َﺟﺎﺑِ ٍﺮ ﻗَ َ‬ ‫ِ ِ ٍ‬ ‫ِ ِ‬

‫ﺎل‬ ‫ﻮب َﻋ ْﻦ ُﲪَْﻴﺪ ﺑْ ِﻦ ﻫ َﻼل َﻋ ْﻦ أَِﰊ ﻗَـﺘَ َﺎدةَ َﻋ ْﻦ أ َ‬ ‫ﻴﻞ َﺣ ﱠﺪﺛـَﻨَﺎ أَﻳﱡ ُ‬
‫َﺣ ﱠﺪﺛـَﻨَﺎ إ ْﲰَﺎﻋ ُ‬
‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫ت‬‫ﺲ ﻟَﻪُ ﻫ ﱢﺠ ٌﲑ إِﱠﻻ ﻳَﺎ َﻋْﺒ َﺪ اﻟﻠﱠﻪ ﺑْ َﻦ َﻣ ْﺴ ُﻌﻮد َﺟﺎءَ ْ‬ ‫ﻳﺢ ﲪََْﺮاءُ ﺑﺎﻟْ ُﻜﻮﻓَﺔ ﻓَ َﺠﺎءَ َر ُﺟ ٌﻞ ﻟَْﻴ َ‬ ‫ﺖ ِر ٌ‬ ‫ﺎﺟ ْ‬‫َﻫ َ‬
‫اث َوَﻻ‬ ‫ﻮم َﺣ ﱠﱴ َﻻ ﻳـُ ْﻘ َﺴ َﻢ ِﻣ َﲑ ٌ‬ ‫ﺎﻋﺔَ َﻻ ﺗَـ ُﻘ ُ‬ ‫ﺎل إِ ﱠن اﻟ ﱠﺴ َ‬ ‫ﺲ ﻓَـ َﻘ َ‬ ‫ِ‬
‫ﺎل َوَﻛﺎ َن ُﻣﺘﱠﻜﺌًﺎ ﻓَ َﺠﻠَ َ‬ ‫ﺎﻋﺔُ ﻗَ َ‬ ‫اﻟ ﱠﺴ َ‬
‫اﻹ ْﺳ َﻼِم َوﳓَﱠﻰ ﺑِﻴَ ِﺪﻩِ َْﳓ َﻮ‬ ‫اﻹ ْﺳ َﻼِم َوَْﳚ َﻤ ُﻊ َﳍُ ْﻢ أ َْﻫﻞ ِْ‬
‫ُ‬
‫ـُﻔْﺮَحَ ﺑِﻐَﻨِﻴﻤَﺔٍ ﻗَﺎلَ ﻋَﺪُوًا َْﳚ َﻤ ُﻌﻮ َن ِﻷ َْﻫ ِﻞ ِْ‬
‫ّ‬
‫ِ‬ ‫ِ‬
‫ط‬‫ﺎل ﻓَـﻴَ ْﺸ َِﱰ ُ‬ ‫ﻳﺪةٌ ﻗَ َ‬ ‫ﺎل َوﻳَ ُﻜﻮ ُن ِﻋْﻨ َﺪ َذا ُﻛ ْﻢ اﻟْﻘﺘَ ِﺎل ِرﱠدةٌ َﺷﺪ َ‬ ‫وم ﺗَـ ْﻌ ِﲏ ﻗَ َ‬
‫ﺎل ﻧـَ َﻌ ْﻢ ﻗَ َ‬ ‫ﺖ اﻟﱡﺮ َ‬‫ﱠﺎم ﻗُـ ْﻠ ُ‬‫اﻟﺸ ِ‬
‫ﱠ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِﱠ ِ‬ ‫ِ ِ‬ ‫ِ‬
‫اﻟْ ُﻤ ْﺴﻠ ُﻤﻮ َن ُﺷ ْﺮﻃَﺔً ﻟ ْﻠ َﻤ ْﻮت َﻻ ﺗَـ ْﺮﺟ ُﻊ إﻻ َﻏﺎﻟﺒَﺔً ﻓَـﻴَـ ْﻘﺘَﺘﻠُﻮ َن َﺣ ﱠﱴ َْﳛﺠَﺰ ﺑـَْﻴـﻨَـ ُﻬ ْﻢ اﻟﻠْﻴ ُﻞ ﻓَـﻴَﻔﻲءَ‬
‫ت َﻻ‬ ‫ﺐ وﺗَـ ْﻔﲎ اﻟﺸﱡﺮﻃَﺔُ ﰒُﱠ ﻳ ْﺸ ِﱰ ُط اﻟْﻤﺴﻠِﻤﻮ َن ُﺷﺮﻃَﺔً ﻟِْﻠﻤﻮ ِ‬ ‫ٍِ‬ ‫ِ‬ ‫ِ‬
‫َْ‬ ‫ْ‬ ‫َ َ ُْ ُ‬ ‫َﻫ ُﺆَﻻء َوَﻫ ُﺆَﻻء ُﻛﻞﱞ ﻏَْﻴـُﺮ َﻏﺎﻟ َ َ ْ‬
‫ﺐ‬ ‫ﺗَـﺮِﺟ ُﻊ إِﱠﻻ َﻏﺎﻟِﺒَﺔً ﻓَـﻴَـ ْﻘﺘَﺘِﻠُﻮ َن َﺣ ﱠﱴ َْﳛ ِﺠَﺰ ﺑـَْﻴـﻨَـ ُﻬﻢ اﻟﻠﱠْﻴﻞ ﻓَـﻴَ ِﻔﻲء َﻫ ُﺆَﻻ ِء وَﻫ ُﺆَﻻ ِء ُﻛﻞﱞ ﻏَْﻴـﺮ َﻏﺎﻟِ ٍ‬
‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ ُ‬ ‫ْ‬
‫ت َﻻ ﺗَـ ْﺮِﺟ ُﻊ إِﱠﻻ َﻏﺎﻟِﺒَﺔً ﻓَـﻴَـ ْﻘﺘَﺘِﻠُﻮ َن َﺣ ﱠﱴ‬ ‫ط اﻟْﻤﺴﻠِﻤﻮ َن ُﺷﺮﻃَﺔً ﻟِْﻠﻤﻮ ِ‬
‫َْ‬ ‫ْ‬
‫ِ‬
‫َوﺗَـ ْﻔ َﲎ اﻟﺸ ْﱡﺮﻃَﺔُ ﰒُﱠ ﻳَ ْﺸ َﱰ ُ ُ ْ ُ‬
‫ﺐ َوﺗَـ ْﻔ َﲎ اﻟﺸ ْﱡﺮﻃَﺔُ ﻓَِﺈ َذا َﻛﺎ َن اﻟْﻴَـ ْﻮُم اﻟﱠﺮاﺑِ ُﻊ ﻧـَ َﻬ َﺪ‬ ‫ﳝُْﺴﻮا ﻓَـﻴَ ِﻔﻲء َﻫ ُﺆَﻻ ِء وَﻫ ُﺆَﻻ ِء ُﻛﻞﱞ َﻏْﻴـﺮ َﻏﺎﻟِ ٍ‬
‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺎل َﻻ‬ ‫اﻹ ْﺳ َﻼِم ﻓَـﻴَ ْﺠ َﻌ ُﻞ اﻟﻠﱠﻪُ َﻋﱠﺰ َو َﺟ ﱠﻞ اﻟ ﱠﺪﺑْـَﺮةَ َﻋﻠَْﻴ ِﻬ ْﻢ ﻓَـﻴَـ ْﻘﺘُـﻠُﻮ َن َﻣ ْﻘﺘَـﻠَﺔً إِ ﱠﻣﺎ ﻗَ َ‬‫إِﻟَْﻴ ِﻬ ْﻢ ﺑَِﻘﻴﱠﺔُ أ َْﻫ ِﻞ ِْ‬
‫ـُﺮَى ﻣِﺜـْﻠُﻬَﺎ وَإِﻣﱠﺎ ﻗَﺎلَ ﱂَْ ﻧـَﺮَ ﻣِﺜـْﻠَﻬَﺎ ﺣَﱴﱠ إِنﱠ اﻟﻄﱠﺎﺋِﺮَ ﻟَﻴَﻤُﺮﱡ ﲜَِﻨَﺒَﺎﻬﺗِِ ْﻢ ﻓَ َﻤﺎ ُﳜَﻠﱢ ُﻔ ُﻬ ْﻢ َﺣ ﱠﱴ َِﳜﱠﺮ َﻣﻴﱢﺘًﺎ‬
P a g e | 270
ٍ‫ي ﻏَﻨِﻴﻤﺔ‬ ِ ِ ِ ِ ِ ِ ِ ِ
َ ‫ﺎل ﻓَـﻴَﺘَـ َﻌﺎ ﱡد ﺑـَﻨُﻮ ْاﻷَب َﻛﺎﻧُﻮا ﻣﺎﺋَﺔً ﻓَ َﻼ َﳚ ُﺪوﻧَﻪُ ﺑَﻘ َﻲ ﻣْﻨـ ُﻬ ْﻢ إﱠﻻ اﻟﱠﺮ ُﺟ ُﻞ اﻟْ َﻮاﺣ ُﺪ ﻓَﺒﺄَ ﱢ‬ َ َ‫ﻗ‬
ِ ِ ٍ ِ ‫ﻳـ ْﻔﺮح أَو أَ ﱡ‬
‫ﺎل‬َ َ‫ﻚ ﻗ‬ َ ‫ﺎس أَ ْﻛﺜَـَﺮ ِﻣ ْﻦ ذَﻟ‬ ٍ َ‫ﻚ إِ ْذ َِﲰﻌُﻮا ﺑِﻨ‬ َ ‫ﺎل ﺑـَْﻴـﻨَﺎ ُﻫ ْﻢ َﻛ َﺬﻟ‬ َ َ‫ﺎﺳ ُﻢ ﻗ‬
َ ‫ي ﻣ َﲑاث ﻳـُ َﻘ‬ ْ َُ ُ
‫ﻀﻮ َن َﻣﺎ ِﰲ أَﻳْ ِﺪﻳ ِﻬ ْﻢ َوﻳـُ ْﻘﺒِﻠُﻮ َن‬ ُ ُ‫ﻒ ِﰲ ذَ َرا ِرﻳﱢِﻬ ْﻢ ﻓَـﻴَـ ْﺮﻓ‬ َ َ‫ﺎل ﻗَ ْﺪ َﺧﻠ‬ َ ‫ﻳﺦ أَ ﱠن اﻟ ﱠﺪ ﱠﺟ‬ ُ ‫ﺼ ِﺮ‬
‫َﺟﺎءَ ُﻫ ْﻢ اﻟ ﱠ‬
‫ﺻﻠﱠﻰ اﻟﻠﱠﻪُ َﻋﻠَْﻴ ِﻪ َو َﺳﻠﱠ َﻢ إِ ﱢﱐ َﻷ َْﻋﻠَ ُﻢ أ َْﲰَﺎءَ ُﻫ ْﻢ‬ ِ ُ ‫ﺎل رﺳ‬ ِ ‫ﻓَـﻴﺒـﻌﺜﻮ َن ﻋﺸﺮةَ ﻓَـﻮا ِر‬
َ ‫ﻮل اﻟﻠﱠﻪ‬ ُ َ َ َ‫س ﻃَﻠ َﻴﻌﺔً ﻗ‬ َ َ َ َ َ ُ َ َْ
‫ض ﻳـَ ْﻮَﻣﺌِ ٍﺬ‬
ِ ‫س َﻋﻠَﻰ ﻇَ ْﻬ ِﺮ ْاﻷ َْر‬ ِ ِِ ِِ
َ ‫َﲰَﺎءَ آﺑَﺎﺋﻬ ْﻢ َوأَﻟْ َﻮا َن ُﺧﻴُﻮﳍ ْﻢ ُﻫ ْﻢ َﺧْﻴـُﺮ ﻓَـ َﻮار‬
ْ ‫َوأ‬
Narrated to us from Ismāfiīl who narrated from Ayyūb from Ḥumaid bin
Ḥilāl from Abī Qutaibah from Usair bin Jābir who said, ‘A red sandstorm
erupted in the city of Kūfah. Afterwards, a man came shouting and
repeating the same words, ‘O fiAbdullāh bin Masfiūd! The hour has come’.
He (fiUsayr) then said that he sat up after he was leaning (on his side) and
said, ‘The hour will not arrive until no inheritance will be divided and no
war possessions will bring about satisfaction’. 'He pointed with his hands
towards Ash-Shām saying, ‘An enemy will gather its forces against the
followers of Islām’. I said, ‘Do you mean Ar-Rūm?’ He said ‘Yes’. Then,
during this war, fierce fighting will occur. Muslims will ask for a volunteer
expedition that will vie to die or return victorious. They will fight until the
night separates them. Both sides will return to their camps not yet
victorious and the expedition will perish. Muslims will then (in the third
day) ask for volunteer expedition that will vie to die or return victorious.
They will fight until the night separates them. Both sides will return to their
camp not yet victorious and the expedition will perish. In the fourth day,
the rest of the Muslim forces will turn against them (the disbelievers) and
Allāh will defeat them (the disbelievers). They will suffer casualties never
heard of before or he said, ‘Never seen before, even birds flying near them
will not pass without falling down dead’. Afterwards, sons of the same
fathers (from the Muslim side), who were near a hundred, will count the
survivors and will find out only one of them survived. Therefore, what war
possession will bring satisfaction and what inheritance will be divided?
While they are doing this they will hear of an even bigger calamity; That
is, a man will scream amongst them that the Dajjāl has appeared among
their families which they left behind. They will discard what they have in
their hands and proceed. They will send ten horsemen as an expedition
force. The Messenger of Allāh  said, “I know their names and their
P a g e | 271
fathers name and the colours of their horses. They will be the best
horsemen on the face of Earth”.

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P age |1

13 Muḥarram 1417/30 May 1996

THE SEQUENCE OF THE STRUGGLES GUIDELINES

GENERAL GUIDELINES FOR THE

Issued by Majlis Qiyadah Markaziyah

I. Khuṭbah Ḥājah (‫ﺍﻟﺣﺎﺟﺔ‬ ‫ )ﺧﻁﺑﺔ‬10F 5

II. From the Guidance of the Qurʾān and the Sunnah 7

IV. Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen

V. Al Manhaj al Ḥarakī li Iqāmatid-Deen

VI. Al Manhaj Al ʿAmaliy li Iqāmatid-Deen

VII. An-Niẓām Al Asāsiy (‫ﺍﻻﺳﺎﺳﻲ‬ ‫)ﺍﻟﻨﻈﺎﻡ‬

(Foundation Regulations (The Statutes)) 25

Formation Of Al Qāʾidah Aṣ-Ṣalābah (Leadership Firmness/Solidity) 57

Implementation Of Tanẓīm Sirrī (Organization Secrets [Confidences]) 80

The Development Of Al Imān (Faith) 86

Development Of As-Samʿu (Hearing) 97

Development Of Aṭ-Ṭāﬁat (Obedience) 104

Ḥisbah (Validation) 123

At-Tarbiyah (Education) 133

Daﬁwah (Call To) 138

Development Of Hijrah (Emigration) 146

Development Of Jihād (Striving/Struggling) 156

Tajnīd (Recruitment) 167

Development Of Qāʾidah Amīnah (Secure Base) 169

Education And Training 171

Tamwīl (Financing) 174

Al Amnu Wa’l Istikhbārah (Security and Enquiry) 177

Tansīq Bainal Jamāﬁah (Coordination Within The Jamāﬁah) 186

Ad-Daﬁwah Al Indhārīyah (The Call Of Admonition/Reminding) 189

Jihād Musallaḥ (Armed Jihād) 192

Chart III 209

Appendix of written (previously unwritten) referenced aḥādīth 216

،‫ وﻣﻦ ﻳﻀﻠﻞ ﻓﻼ ﻫﺎدي ﻟﻪ‬،‫ ﻣﻦ ﻳﻬﺪﻩ اﷲ ﻓﻼ ﻣﻀﻞ ﻟﻪ‬،‫ﺳﻴﺌﺎت أﻋﻤﺎﻟﻨﺎ‬

.‫ورﺳﻮﻟﻪ‬ ‫وأﺷﻬﺪ أن ﻻ إﻟﻪ إﻻ اﷲ وﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ وأﺷﻬﺪ أن ﳏﻤﺪاً ﻋﺒﺪﻩ‬

: ‫ﺴﻠِ ُﻤﻮ َن ﴿ آل ﻋﻤﺮان‬ ِ ِِ

‫اﺣ َﺪةٍ َو َﺧﻠَ َﻖ ِﻣْﻨـ َﻬﺎ َزْو َﺟ َﻬﺎ َوﺑَ ﱠ‬

‫ﺼﻠِ ْﺢ ﻟَ ُﻜ ْﻢ أ َْﻋ َﻤﺎﻟَ ُﻜ ْﻢ َوﻳـَ ْﻐ ِﻔ ْﺮ ﻟَ ُﻜ ْﻢ‬ ِ

‫ َو َﺷﱠﺮ‬ ‫ي ُﳏَ ﱠﻤ ٍﺪ‬ ِ ِ ِ ِ ْ ‫ ﻓَِﺈ ﱠن أَﺻ َﺪ َق‬: ‫أﻣﺎ ﺑﻌﺪ‬

﴾ ‫﴿ ﻣﻦ ﻫﺪي اﻟﻘﺮآن واﻟﺴﻨﺔ‬

٥٦ : ‫ ﴿ ااﻟﺬارﻳﺎت‬       : ‫ – ﻗﺎل اﷲ ﺗﻌﺎﱃ‬١

﴾ ٣٠ : ‫﴿ اﻟﺒﻘﺮة‬      

: ‫ – و ﺣﺪﺛﲏ ﻋﻦ ﻣﺎﻟﻚ أﻧﻪ ﺑﻠﻐﻪ أن رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬٥

Because of Allāh’s quality of mercy towards ‘mankind’, so He bestows all

So from that, Al Jamāʿah Al Islāmīyah – which is one jamāʿah minal muslimīn,

The General Guidelines for the Struggle consists of:

1. Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen,

What is meant by Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen (The

Finally, with the orderliness and conceptual regulation of this struggle, Al

the establishment of the Khilāfah ʿalā Minhajin-Nubūwah – Caliphate in the Manner of

‫اﺻﻮل اﻟﻤﻨﻬﺞ اﻟﺤﺮﻛﻰ ﻻﻗﺎﻣﺖ اﻟﺪﻳﻦ‬

UṢŪLUL MANHAJ AL ḤARAKĪ LI IQĀMATID-DEEN

1. Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen contains (encompasses) principles in

Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen functions as the principal guidance upon

III. The Contents of Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen.

Uṣūlul Manhaj al Ḥarakī li Iqāmatid-Deen contains ten principles namely:

Surely your Lord is swift in retribution, and certainly He is OftForgiving,