‫َْحَ ِد َُرِْحَوُُهللا‬ ِ

ْ َ ْ ‫السن‬
‫أ‬ ُ ‫ام‬ ‫م‬ ِ
‫ْل‬ ِ
‫ل‬ ُ ِ
‫َّة‬ ُّ ُ‫ول‬
ُُ ‫ُص‬
ُ‫أ‬
The fundamental principles of the Sunnah
by Imām Ahmad rahimahullāh

Al-Aqeedah
 Usūl As-Sunnah by Imām Ahmad

Usūl As-Sunnah by Imām Ahmad

﷽
In the Name of Allāh, the Most Beneficent, the Most Merciful

ُ‫ن‬ِ ْ ‫َخبَ رََنُأَبُوُاَ ْْلُس‬

َ َ ْ ‫ُأ‬:‫ال‬ َ َ‫ُق‬،‫ُعْب ِدُاَ ََّّللُِبْ ِنُاَلْبَ نَّا‬ ُْ ‫وُعلِ ٍّيُاَ ْْلَ َس ُنُبْ ُنُأ‬
َ ‫َْحَ َدُبْ ِن‬
ِِ
َ ُ‫َخبَ َرََن َُوالديُأَب‬ َ َ‫ُق‬،‫َُي ََيُبْ ُنُأَِيبُاَ ْْلَ َس ِنُبْ ِنُاَلْبَ نَّا‬
ْ ‫ُأ‬:‫ال‬
ِ ِ
َْ ‫مساعُأَيبُ َعْبدُاَ ََّّلل‬
ُ‫اُِبْ ِن‬ِ ‫ُعب ِدُاَلْوَّى‬ ٍ ُ ‫َُدَََّناُأَب‬:‫ال‬ ِ َُّ َ‫َْح َدُب ِنُا‬ ُ ‫ُعْب ِدُاَ ََّّللُِبْ ِنُبِ ْشَرا َنُاَلْ ُم َعد‬ ِ ُ ‫ُعلِيُبن‬
َ ‫ُُمَ َّمدُبْ ِن‬
َ َْ ‫وُُمَ َّمدُاَ ْْلَ َس ُنُبْ ُن‬ ُ َ َ َ َ‫ُق‬،ِ‫لس َّما‬ ْ َْ ‫َخبَ َرََنُعُثْ َما ُنُبْ ُنُأ‬
ْ ‫ُأ‬:‫ال‬
َ َ‫ُق‬،‫َّل‬ ُ ْ ُّ َ
ُ‫ُسلَْي َما َن ُاَلْ ِمْن َ ِر ُّي‬ ِ ْ َ‫ن ُوِمائَت‬ ِ ِ ٍ ِ ‫ُشه ِر ُربِي ٍع ُاَْْل ََّوِل ُِمن‬ ِِ ِ ِ ِ ‫أَِيب ُاَلْعْن َِب ُقِراء ًة‬
ُ ‫وُج ْع َف ٍر‬
ُ ‫ُُمَ َّم ُُد ُبْ ُن‬ َ ُ‫َُدَََّنَاُأَب‬: َ ‫ال‬ َ َ‫ُق‬،‫ن‬ َ َ ‫ُسنَة َُ ََلث َُوت ْسع‬ َ ْ َ ْ َ ‫ُعلَْيو ُم ْن ُكُتَابو ُِِف‬ َ ََ ََ
ِ ُ ‫َْحدُبن‬ ِ ِ ‫تُأََب‬ َِ ‫ال‬ ٍ ِ‫َُ َّدَ ِِنُعب ُدوسُبنُمال‬:‫ال‬
َ َ‫ُق‬،‫كُاَلْ َعطَّ ُار‬ ِِِ ُّ ‫اَلْبص ِر‬
ُ:‫ول‬ ُُ َُ َ‫َُْن بَ ٍلُ ُي‬ َ ‫ُُمَ َّمدُبْ ِن‬ َ ْ َ َْ ‫ُعْبدُاَ ََّّللُأ‬ َ َ ُُ ‫ُمس ْع‬: َ ُ ْ ُ َْ َ َ َ‫يسُق‬ َ ّ‫يُبتن‬ َْ

Abū ‘Abdullāh Yahyā ibn Abū Al-Hassan ibn Al-Bannā narrated to us and said: My father
Abū ‘Alī Al-Hasan ibn Ahmad ibn ‘Abdullāh ibn Al-Bannā informed us and said: Abū Al-
Husayn ‘Alī ibn Muhammad ibn ‘Abdullāh ibn Bishrān Al-Mu’addal informed us and
said: ‘Uthmān ibn Ahmad ibn As-Sammāk informed and us and said: Abū Muhammad
Al-Hasan ibn ‘Abdul-Wahhāb ibn Abū Al-‘Anbār narrated to us while reading it from his
book, in the month of Rabī’ Al-Awwal in the year 293 (after hijrah), and said: Abū Ja’far
Muhammad ibn Sulaymān Al-Minqarī Al-Basrī Bitinnīs who said: ‘Abdūs ibn Mālik Al-
‘Attār narrated to me and said: I heard Abū ‘Abdullāh Ahmad ibn Muhammad ibn
Hanbal (radiAllāhu ‘anhu) say:

:‫لسن َِّةُعِْن َد ََن‬

ُّ َ‫ولُا‬
ُ ‫ُص‬
ُ‫أ‬

‚The fundamental principles of Sunnah for us are:

ُ،‫ولُاَ ََّّللُِﷺُ َواَِْْلقْتِ َداءُُِبِِ ْم‬

ِ ‫َصحاُِرس‬ ِ ‫ك ُِِبَاُ َكا َن‬
ُ َ ُ َ ْ ‫ُعلَْيوُأ‬
َ ُ ‫َّم ُّس‬
َ ‫اَلت‬
1. Adhering to that which the Companions of the Messenger of Allāh (sallAllāhu alayhi wa
sallam) were upon.

َ ‫ُوُك ُّلُبِ ْد َع ٍةُفَ ِه َي‬،

ُ،ٌ‫ُض ََللَة‬ ِ
َ ‫َوتَ ْرُُِاَلْب َد ِع‬
2. And leaving innovations. And every innovation is misguidance.

ُ،‫اُِاَْْل َْى َو ِاء‬

ِ ‫َصح‬
َ ْ ‫ُم َعُأ‬ ِ ُ‫اْلُل‬
َ ‫وس‬ ْ ‫ُو‬، ِ ‫وتَرُُِاَ ْْلُص‬
َ ‫ومات‬
َُ َْ

3. And leaving (both) the disputes (with the people of desires) and sitting with the people
of desires (i.e. innovation).

2
 Usūl As-Sunnah by Imām Ahmad

ُ.‫ات ُِِفُاَل ِّدي ِن‬

ِ ‫اْلصوم‬ ِ ِْ ‫وتَرُُِاَلْ ِمر ِاءُو‬
َ ُ ُْ ‫اْل َدال َُو‬ َ َ َْ
4. And leaving arguing, discussing and disputes in the religion.

ُ،ُ‫ولُاَ ََّّللُِﷺ‬
ِ ‫السنَّةُُعِْن َد ََنُآ ََثرُرس‬
َُ ُ ُّ ‫َو‬

5. And the Sunnah for us is the narrations from the Messenger of Allāh (sallAllāhu alayhi wa
sallam).

ِ ‫ُوِىيُدَْلئِلُاَلْ َُر‬،‫السنَّةُُتُ َف ِسرُاَلْ َُرآ َن‬

ُ،‫آن‬ ُّ ‫َو‬
ْ ُ َ َ َ ْ ُّ

6. And the Sunnah explains the Qurān, and it is the guidelines of the Qurān.

..‫اُى َوُاَِْلتِّبَاعُ َُوتَ ْرُُِاََْلََو‬ ِ ِ ِ ُِ‫ُوَْلُتُ ْدر‬،‫ال‬ ِ ِ ُّ َ‫ولَيس ُِِفُا‬

ُ َ‫ُإَُِّّن‬،‫َُبلْعُ َُول َُوَْلُاَْْل َْى َواء‬ َ َ ُ َ‫ُِ ََلَاُاَْْل َْمث‬
ُ ‫ضَر‬
ْ ُ‫ُوَْلُت‬،
َ ‫اس‬ٌ َ‫لسنَّةُقي‬ َ َْ
7. And there is no qiyās (analogy) in the Sunnah, nor are similitudes (or examples) put forth
with it. Nor is it comprehended through the intellect nor the desires. Rather it is (solely) to
be followed and leaving desires in it.

:‫ ََلْ يَ ُك ْن ِم ْن أ َْه ِل َها‬- ‫ ََلْ يَ ْقبَ ل َْها َويُ ْؤِم ْن ِِبَا‬- ‫صلَة‬ ِ ِ ِ ُّ َ‫وِمن ا‬
ْ ‫لسنَّة اَ َّلَّل ِزَمة اَلَِِّت َم ْن تَ َر َك م ْن َها َخ‬ ْ َ

And from the obligatory Sunnah, where the one who leaves one of them – by not
accepting it and believing in it – then he is not from its people is:

ُ ْ ‫ُوَم ْن ُ َْمْ ُيَ ْع ِر‬،‫ا‬ ِ ِ ِ ‫ُإَِّّنَاُىو ُاَلت‬،،‫ال ُلِم ُوَُْل ُ َكي‬ َ َ‫اْلِيَا ُن ُِِب‬ ِْ ‫ُو‬،‫يث ُفِ ِيو‬ ِ ُ ‫َّص ِد‬
ِ ‫َُب ْْلََ ِاد‬ ِ ِِ ‫َُبلَْ َد ِر‬ ِ ‫اَِْْلِيَا ُن‬
َ َ‫يق َُو ْاْلِيَا ُن ُِب‬
ُ ‫َّصد‬
ْ َُ َ ْ َ َ ُ َُ‫ُْل ُي‬،‫ا‬ َ َ ‫يق‬ ْ ‫ُوالت‬، َ ‫ُخ ْْيه َُو َشِّره‬
َ
ُ‫ُماُ َكا َن‬ ِ ِ ‫لص ِاد ِق ُاَلْم‬ ِ ‫ُمثْل َُ ِد‬،
ِ ِ ‫ُفَ علَي ِو ُاَِْْلِيا ُن ُبِِو ُوالت‬،‫يث ُوي ب لُ ْغو ُع َُْلو ُفَ َ ُْدُُ ُك ِفي ُ َذلِك ُوأَُكِم ُلَو‬ ِ ِ ِ
َ ‫ص ُدوق" ُ َومثْ ُل‬ ْ َ َّ َ‫يث ُ"ُا‬ َ ُ ُ‫َّسل ُيم ُلَو‬ ْ َ َ َْ ُ َ ْ َ َ َ ُ َ ُ َْ َ ‫تَ ْفس َْي ُاَ ْْلَد‬
ِ ِ ِ ِ َ‫ُوإَِّّن‬،‫َمس ِاع ُواست ُوَش ُِمْن هاُاَلْمست ِمع‬ ِ ِ ِ ِ ‫ُوِمثْل ُأ‬،‫ِمثْ لَو ُِِف ُاَلَْ َد ِر‬
ُ‫اَُ ْرفًا‬
َ ‫ُوأَ ْن َُْل ُيَ ُردَُّمْن َه‬،‫ا‬
َ َ‫اُعلَْيو ُاَْْلِيَا ُن ُِب‬
َ َ ُ َ ْ ُ َ َ َ ْ َ ْ َ َْ ‫ُع ْن ُاَْْل‬ َ ‫ت‬ ْ َ‫ُوإِ ْنُنَُُب‬،‫ا‬
َ ‫ََاديث ُاَ ُّلرْؤيَة ُ ُكلّ َه‬َ ُ َ ُ
ِ ِ ِ ِ ِ ِ ِ
ُ ُ.‫ُع ْنُاَلثَّات‬ َ ‫ورات‬ َ َُْ‫ََاديثُاَلْ َمأ‬ َ ‫اُو َغْي َرَىاُم ْنُاَْْل‬
َ ‫َواَ ًد‬

ُ ُ.‫ُوَْلُيَتَ َعلَّ َمُاَ ْْلِ َدا َل‬، ِ

َ ُ‫اُوَْلُيُنَاظَره‬
َ ‫ََ ًد‬
ِ ُ ‫وأَ ْن َُْل‬
َ ‫ُُيَاص َمُأ‬ َ

ُ‫لسن َِّة‬
ُّ َ‫ُ ِم ْن ُأ َْى ِل ُا‬-َ‫لسنَُّة‬
ُّ َ‫اِ ُبِ َك ََل ِم ِو ُا‬
َ ‫َص‬
ِ ‫ُْل ُُي ُكو ُن‬،
َ ‫َوإِ ْن ُأ‬-ُُ‫ُصاَبُو‬
َ َ َ ُ‫ُمك ُْروهٌ َُوَمنْ ِه ّّي ُعَنْو‬
َ ‫لسنَ ِن‬
ِ ‫آن ُوغَ ِْيى‬
ُّ َ‫اُم ْن ُا‬ ِ ِ ُّ ‫فَإِ َّن ُاَلْ َك ََلم ُِِف ُاَلَْ َد ِر ُو‬
َ ْ َ ‫الرْؤيَة َُوالْ َُ ْر‬ َ َ
ِ
ِ ‫عُاَ ْْلِ َد َالُويُسلّمُويُُْؤِمن‬
.‫َُب ْْل ََث ِر‬ َ َََ َ َ ‫ََ ََّّتُيَ َد‬

8. The belief in the Qadar (Divine predestination), the good of it and the bad, and
considering the ahādīth regarding it to be true and believing in them. One does not say
‘why’ and ‘how’. Verily (one only have to) consider it to be true and believe in it. And
whoever does not know the interpretation of the hadīth and his intellect does not make

3
 Usūl As-Sunnah by Imām Ahmad

him understand it, then that is enough for him and it (i.e. the hadīth) has been perfected for
him. Then (i.e. in this case) it is obligatory to believe in it and submit to it. Such as the
hadīth of ‚As-Sādiq Al-Masdūq‛, and what is similar to it regarding the Qadar. And like all
of the ahādīth regarding the Ruyah (seeing Allāh), even if the hearings disagree with it and
the one who listens feels an aversion to it, then it is verily upon him to believe in it and not
to reject even a letter from it, or from others than these among the ahādīth which has been
narrated from the trustworthy.

9. And that he does not dispute with anyone nor debate with him, and that he does not
learn the arguing. Because verily speaking about the Qadar, the Ruyah, and the Qurān1 and
other than these among the Sunan are hated and forbidden. And the one who does this,
even if he agrees in his words with the Sunnah, is not from Ahlu-Sunnah until he leaves the
arguing and he submits and believes in the narrations.

َ ُ‫س ُِمْنو‬ ِ ِ ِ ‫ُفَإِ َّنُ َك ََلمُاَ ََّّللُِلَي‬،‫وق‬

ٍ ُ‫ُلَيس ُِِبَخل‬:‫ول‬ ٍ ُ‫والْ َُرآ ُنُ َك ََلمُاَ ََّّللُِولَيس ُِِبَخل‬
ُ،‫وق‬
ٌ ُ‫ُش ْيءٌَُمَْل‬ َ ُ‫سُببَائ ٍنُمْنو‬
َ ‫ُولَْي‬، َ ْ َ ْ َ ْ َ َُ َ‫ُأَ ْنُي‬،
ُ ُ‫ضع‬
ْ َ‫وق َُوَْلُي‬ ْ َ َْ ُ ْ َ
10. And the Quran is the Words of Allāh, and it is not created. And he should not be too
weak to say: ‘It is not created’. Because verily the Words of Allāh are not separated from
Him, and nothing from Him is created.

ُ‫اُى َو ُ َك ََل ُم ُاَ ََّّللِ ُفَ َه َذا‬

ُ َ‫ُوإَِّّن‬،
ٍ ِ ‫وق ُأَو ُلَي‬ ِ َ ‫ُفََا َل‬،‫ ُفِ ِيو‬، ِِ ِ ِ َ َ‫ُومن ُق‬،‫ث ُفِ ِيو‬ ِ
َ ‫س ُِبَ ْخلُوق‬
َ ْ ْ ٌ ُ‫ُْل ُأ َْدريَُمَْل‬: َ َ‫ُوَم ْن َُوق‬،َ ‫ال َُبللَّ ْفظ َُو َغ ْْيه‬ ْ ََ َ ‫ََ َد‬
ْ ‫ُم ْن ُأ‬
َ ‫َوإ ََّّي َِ َُوُمنَاظََرَة‬
ٍ ُ‫ُوإَِّّنَاُىوُ َك ََلمُاَ ََّّللُِلَيس ُِِبَخل‬.)ُ‫وق‬
.‫وق‬ ِ ٍ ِ َ‫ا‬ ِ
ْ َ ْ ُ َ ُ َ ٌ ُ‫ُ(ُى َوَُمَْل‬: ُ ‫ال‬
َ َ‫ُم ْنُق‬
َ ‫بُب ْد َعةُمثْ ُل‬ ُ ‫ص‬ َ

11. And beware of debating the one who innovates in this issue. And whoever says al-
lafdh2 or something else than this, or he stops regarding it, so he says: ‘I don’t know
whether it is created or not created, but it is verily the Words of Allāh’, then he is an
innovator, just like the one who says: ‘It is created’. Verily it is the Words of Allāh, and not
created.

ُ،‫اح‬ ِ ِ ِ ‫َُب ُّلرْؤي ِةُي ومُاَلْ َِيام ِةُ َكماُرِويُعنُاَلنَِّبُِﷺُ ِمنُاَْْل‬

ِ ‫لص َح‬ ِ ِ
ّ َ‫ََاديثُا‬
َ ْ ّ ْ َ َ ُ َ َ َ َ ْ َ َ ‫َو ْاْلِيَا ُن‬
12. And the belief in the Ruyah (i.e. seeing Allāh) on the Day of Resurrection, just as this
has been narrated from the Prophet (sallAllāhu alayhi wa sallam) in the correct ahādīth.

1 This means that a person does not stop and be satisfied with the correct narrations regarding these
principles, but rather starts asking how and why, or starts describing or defining something which has not
been mentioned in the Qurān or Sunnah, or makes up new statements in the religion.
2 Al-Lafdhiyyah are those who say: ‘My pronunciation of the Qurān is created’.

4
 Usūl As-Sunnah by Imām Ahmad

ٍ ِ ِ ِ ُ ‫ول ُاَ ََّّللِ ُﷺ‬ ِ ‫ُعن ُرس‬ ِ

ُ‫ُع ْن‬،
َ ‫ُ;ُوَرَواهُُاَ ْْلَ َك ُم ُبْ ُن ُأ َََبن‬
َ ‫اس‬ ٍ َّ‫ُعب‬ َ ‫ُع ْن ُع ْك ِرَم َة‬،
َ ‫ُع ْن ُابْ ِن‬، َ ُ‫ُرَواهُُقَتَ َادة‬،
َ ‫يح‬ٌ ‫ُصح‬، َ ُ َ ْ َ ‫ور‬ ٌ َُْ‫ُمأ‬
َ ُ‫ُفَإنَّو‬،ُ‫ُربَّو‬.َ
َ ‫َّب ُﷺ ُقَ ْد َُرأ‬ َّ ‫َوأ‬
َّ ِ‫َن ُاَلن‬
ِ ِ ُ ‫اْل ُِد‬ ِ ِ ٍ ِ ‫اسُ;ُورواه‬ ِ ِ
ُ،ُ‫َّبُﷺ‬ ِ َ َ‫اُجاء‬
ِّ ‫ُع ْنُاَلن‬ َ ‫ُعلَ ُظَاى ِرهُِ َك َم‬َ ‫يثُعْن َد ََن‬ َْ ‫ُو‬،
َ ‫اس‬ٍ َّ‫ُعب‬
َ ‫ُع ْنُابْ ِن‬،
َ ‫ُبْ ِنُم ْهَرا َن‬،
َ ‫وس‬ُ ُ‫ُع ْنُي‬، َ ُ َ َ َ ٍ َّ‫ُعب‬
َ ‫ُعل ُّيُبْ ُن َُزيْد‬ َ ‫ع ْك ِرَم َة‬
َ ‫ُع ْنُابْ ِن‬،
ِِ ِ ِِ ِِ ِ ِ ٌ‫والْ َك ََلمُفِ ِيوُبِ ْدعة‬
.‫ََ ًدا‬ َ ‫ُعلَ ُظَاى ِره‬
َ ‫ُوَْلُنُنَاظ ُرُفيوُأ‬، َ َ‫اُجاء‬
َ ‫ُولَك ْنُنُ ْؤم ُنُبوُ َك َم‬، َ َ ُ َ

13. And that the Prophet (sallAllāhu alayhi wa sallam) verily saw his Lord. Because verily
has this been correctly reported from the Messenger of Allāh (sallAllāhu alayhi wa sallam).
Qatādah narrated it, from ‘Ikrimah, from Ibn ‘Abbās. And Al-Hakam ibn Abān narrated it
from ‘Ikrimah, from Ibn ‘Abbās. And ‘Alī ibn Zayd narrated it, from Yūsuf ibn Mihrān,
from Ibn ‘Abbās. And the hadīth for us is in accordance with its apparent meaning, just as
it has been narrated from the Prophet (sallAllāhu alayhi wa sallam). And speaking about that
is bid’ah. Rather we believe in it, just as it has been narrated according to its apparent
meaning and we do not debate anyone regarding it.

ُ،‫اْلِيَا ُن ُبِِو‬
ِْ ‫ُو‬،‫اُجاء ُِِف ُاَْْلََِر‬ ِ ِ ُ ‫ُوتُوز ُن ُأَعم‬،‫ُيوز ُن ُاَلْعب ُد ُي وم ُاَلْ َِيام ِة ُفَ ََل ُي ِز ُن ُجنَاح ُب عوض ٍة‬،‫َُبلْ ِميز ِان ُي وم ُاَلْ َِيام ِة ُ َكماُجاء‬
ِ ِْ ‫و‬
َ َ َ ‫ال ُاَلْعبَاد ُ َك َم‬ َ ْ َ َ َ َُ َ َ َ َ َ َ ْ َ َْ َ ُ َ َ َ َ َ َ ْ َ َ ‫اْلِيَا ُن‬ َ
ُ.‫ُُمَ َادلَتِ ِو‬
ُ ُِ‫ُوتَ ْر‬، ِ ِْ ‫ُو‬،‫يقُبِِو‬ ِ
َ ‫ك‬ َ ‫ُع َّم ْن َُردَُّ َذل‬
َ ‫اض‬
ُ ‫اْل ْعَر‬ َ ُ ‫َّصد‬ ْ ‫َوالت‬

14. And the belief in the Mīzān (scale) on the Day of Resurrection just as this has been
narrated. The slave is weighed on the Day of Resurrection and he will not weigh (even the
weight of) the wing of a fly. And the deeds of the slaves are weighed just as it has been
narrated. And believing in this and confirming it. And turning away from those who reject
this, and leaving the dispute with him.

ُ.‫يقُبِِو‬ ِ ‫اْلِيا ُنُبِِوُوالت‬ ِ ِ ِ ِ

ُ ‫َّصد‬
ْ َ َ ِْ ‫ُو‬،
َ ‫سُبَْي نَ ُه ْم َُوبَْي نَوُُتُ ْر ُُجَا ٌن‬ َّ
َ ‫َوأَنُاَ ََّّللَُيُ َكلّ ُمُاَلْعبَ َادُيَ ْوَمُاَلَْيَ َامةُلَْي‬
15. And that Allāh will speak with the slaves on the Day of Resurrection, and there will be
no interpreter between them and Him. And the belief in this and considering it to be true.

ِ َّ َ‫ُُن ِوم ُا‬ ِ ِ ِِ ِ ُ ‫ُعر‬،‫ضاُي وم ُاَلْ َِيام ِة ُتَ ِرد ُعلَي ِو ُأ َُّمتُُو‬ ِ ِ ِ َّ ‫ُوأ‬،‫ض‬
ُ‫ُما‬
َ َ‫ُعل‬
َ ‫لس َماء‬ َ ‫ُم ِس َْيَة‬،
ُُ ‫ُآنيَ تُوُُ َك َع َدد‬،‫ُش ْه ٍر‬ َ ‫ضوُُمثْ ُل ُطُولو‬ْ َ ُ ْ َ ُ َ َ َ ْ َ ً ‫َن ُلَر ُسول ُاَ ََّّلل ُﷺ ُ ََ ْو‬
ِ ِ
َ ِ ‫َو ْاْلِيَا ُن َُب ْْلَْو‬
ُ.‫َخبَ ُار ُِم ْنُ َغ ِْْي َُو ْج ٍو‬ ِ ‫ص َّح‬
ْ ‫تُبِوُاَْْل‬
ْ َ

16. And the belief in the Hawd (Basin), and that the Messenger of Allāh (sallAllāhu alayhi wa
sallam) will have a Hawd on the Day of Resurrection which his Ummah will come to. Its
width is like is length; the travel of one month. Its vessels are like the amount of stars in
the heaven according to what is correctly narrated in the reports, from several angles.

ِ ِ ِ ِ ِ ِ ِ َ ‫ُوتُسأ َُل‬،‫فَت ُِِفُقُبوِرَىا‬ ِ ِ ‫َن‬ ِ ِ ِ ِ

ُ‫اء‬
َ ‫ُش‬
َ ، ُ ‫ُ؟ُو ََيْت‬
َ ‫ُ َكْي‬،ٌ‫يوُمْن َكٌر َُونَكْي‬ َ ُ‫ُ؟ُوَم ْنُنَبيُّو‬ َ ‫ُع ِنُاَْْلِيَان َُو ْاْل ُْس ََلم‬
َ ُ‫ُوَم ْن َُربُّو‬، ْ َ َ َّ ‫ُوأ‬،
ُ َُ ُ‫ُىذهُاَْْل َُّمةَُت‬ َ ‫َو ْاْلِيَا ُنُب َع َذاُِاَلَْ َْب‬
.‫يقُبِِو‬ ِ ‫اْلِيا ُنُُبِِوُوالت‬
ُ ‫َّصد‬
ْ َ َ ِْ ‫ُو‬،
َ ‫ُأ ََر َاد‬،
َ ‫اَ ََّّللُُﷻُ َوَكْي‬

5
 Usūl As-Sunnah by Imām Ahmad

17. And the belief in the punishment of the grave. And that this Ummah will be tested in
their graves, and it will be asked about Al-Īmān and Al-Islām, and who is his Lord? And
who is his Prophet? And Munkar and Nakīr will come to him, however Allāh – jalla
jalāluhu – wants it and how He wishes. And the belief in this and considering it to be true.

ُ،ُ ‫اء ُِِفُاَْْلََ ِر‬ ِ ُِ ‫ُفَي ؤمرُِبِِمُإِ ََلُنَه ٍر ُعلَ َُب‬،‫ُُيْرجو َن ُِمنُاَلنَّا ِرُب ع َدُماُاَِت رقُواُوصارواُفَحما‬ ٍ ِ ِ َ ‫اْلِيَا ُنُبِ َش َف‬ِْ ‫و‬
َ ‫اُج‬
َ ‫ُِاَ ْْلَنَّةُ َك َم‬ َ َ ْ ْ َُ ْ ُ ً ْ ُ َ َ ََْ َ ْ َ َ ُ ُ َ ‫ُوبَِ ْوم‬، َ ُ‫َّب ُﷺ‬
ِّ ‫اعةُاَلن‬ َ
ِ
ُ.‫يقُبُِو‬ ِ ِ ِ ِ ُ َ‫ُإَِّّن‬،‫اُشاء‬
ُ ‫َّصد‬
ْ ‫ُوالت‬، َ ‫اُى َوُاَْْلِيَا ُنُبو‬ َ َ ‫ُوَك َم‬،
َ ُ‫ُشاءَُاَ ََّّلل‬
َ ،َ ‫َكْي‬

18. And the belief in the intercession of the Prophet (sallAllāhu alayhi wa sallam), and (the
belief in) that some people will exit Hellfire after they have burned and become coals.
Then it will be ordered that they should be brought to a river in front of the door to
Paradise, just as it has been narrated in the narration, however Allāh wills and just as He
wills. It is verily (upon a person) to consider it to be true and believe in it.

ِ َّ ‫ُِب‬ ِْ ‫ُو‬،‫ت ُُفِ ِيو‬ ِ ِ ‫ُمكْتوُِب ن‬،‫الُخارِج‬

ُ،‫كُ َكائِ ٌن‬
َ ‫َنُذَل‬ِ ‫اْلِيَا ُن‬
َ ْ َ‫ُجاء‬ ُ ‫ََ ِاد‬
َ ‫يثُاَلَِِّت‬ َ ‫ُعْي نَ ْيوُ َكافٌر َُو ْاْل‬
َ َْ َ ٌ ُ َ ٌ َ َ ‫َّج‬
َّ ‫يحُاَلد‬ ِ َّ ‫اْلِيَا ُنُأ‬
َ ‫َنُاَلْ َمس‬
ِْ ‫و‬
َ
19. And the belief in that Al-Masīh Ad-Dajjāl will emerge, and that between his eyes kāfir
is written, and (the belief in) the ahādīth which has been narrated regarding him. And the
belief that this will happen (in reality).

ُ.‫اُِلُ ٍّد‬
ِ ‫لس ََلمُي نْ ِزُلُفَي َْتُلُوُُبِب‬ ِ ‫َنُعِيس ُاِبنُمرََي‬
َ َ َ ُ َّ َ‫ُعلَْيوُا‬ َ َ ْ َ ْ َ َّ ‫َوأ‬

20. And that ‘Īsā ibn Maryam (alayhi as-salām) will descend and kill him at Bāb Ludd.

ِِ
" ‫لص ََّل َة فَ َق ْد َك َف َر‬
َّ َ‫سنُ ُه ْم ُخلُقا " َُو " َم ْن تَ َر َك ا‬ ْ ‫ني إِميَاًن أ‬
َ ‫َح‬ َ ‫ " أَ ْك َم ُل اَل ُْم ْؤمن‬:‫اء ُِِفُاَ ْْلَََُِب‬
َ ‫اُج‬
َ ‫صُ َك َم‬
ُ َُ ‫يد َُويَْن‬ ِْ ‫و‬
ُ ‫ُيَِز‬،‫اْلِيَا ُنُقَ ْو ٌل َُو َع َم ٌل‬ َ
21. And that Īmān is in speech and deeds. It increases and decreases, just as it has been
narrated in the report: ‚The believers with the most complete Īmān, are those who have
the best manner.‛ And: ‚The one who leaves the prayer he has verily committed kufr.‛

ِ
ُ.ُ‫ََ َّلُاَ ََّّللُُقَ ْت لَو‬
َ ‫ُوقَ ْدُأ‬،
َ ‫ُم ْنُتَ َرَك َهاُفَ ُه َوُ َكافٌُر‬، َّ َ‫ُش ْيءٌُتَ ْرُكوُُ ُك ْفٌرُإَِّْلُا‬
َ ُ‫لص ََلة‬ ْ ‫س ُِم ْنُاَْْل‬
َ ‫َع َم ِال‬ َ ‫َولَْي‬
22. And there is nothing from the deeds where leaving it is kufr, except the prayer.
Whoever leaves it, then he is kāfir, and Allāh has allowed killing him.3

3This is a matter which is in the hands of the Islamic authority who must establish witnesses to confirm this
and the person must be judged by en Islamic judge. It is not allowed for the ordinary person to execute the
punishments of Sharī’ah on his own.

6
 Usūl As-Sunnah by Imām Ahmad

ِ ‫ُُثَُّعُثْما ُنُب ُنُ َعفَّا َنُنَُ ِّدمُى ُؤَْل ِءُاَلث َََّلَةَُ َكماُقَدَّمهمُأَصحاُِرس‬،
َِّ َ‫ولُا‬ ِ ِ ِ َ‫وخي رُى ِذهُِاَْْل َُّم ِةُب عدُنَبِيِهاُأَبوُب ْك ٍرُا‬
ُ‫َّلل‬ ُ َ ُ َ ْ َُْ َ َُ ُ ْ َ ُ ِ‫ُُثَُّعُ َم ُرُبْ ُنُاَ ْْلَطَّا‬،
ُ ‫يق‬ُ ‫لص ّد‬
ّ َ ُ َّ َ ْ َ َ َُْ َ
ُ،‫ك‬ ِ ِ ‫ُُيتلِ ُفو‬
َ ‫اُِفُ َذل‬ ََْ ْ‫ُ َْم‬،ُ‫ﷺ‬

23. And the best of this Ummah after its Prophet is Abū Bakr As-Siddīq, then ‘Umar ibn
Al-Khattāb, then ‘Uthmān ibn ‘Affān. We give these three precedence, just as the
Companions of the Messenger of Allāh (sallAllāhu alayhi wa sallam) have given them
precedence, and they did not disagree regarding this.

ٍ ‫ ُوعب ُد ُاَ َّلر ْْح ِن ُبن‬،‫الزب ي ُر‬ ٍ ِ‫ُعلِ ُّي ُبْن ُأَِيب ُطَال‬ ِ ِ ‫ُُثَّ ُب عد‬
ْ َ‫ ُ ُكلُّ ُه ْم ُي‬،‫ َُو َس ْع ٌد‬، ‫ُع ْو‬
ُ‫صلُ ُح‬ َ ُْ َ َْ َ ُ َُّْ ‫ َُو‬،ُ‫ َُوطَلْ َحة‬،‫ب‬ ُ َ :ُ‫ ُاَ ْْلَ ْم َسة‬.‫ُّور‬
َ ‫اِ ُاَلش‬
ُ ‫َص َح‬
ْ ‫ُى ُؤَْلء ُاَلث َََّل َة ُأ‬
َ ََْ
ُ،‫ُوُكلُّ ُه ْمُإَِم ٌام‬، ِ ِِ
َ ‫للْخ ََلفَة‬
24. Then after these three, the five companions of the shūrā (consultation): ‘Alī ibn Abī
Tālib, Talhah, Az-Zubayr, ‘Abdur-Rahmān ibn ‘Awf and Sa’d (ibn Abī Waqqās). All of
them are suitable for the Khilāfah, and all of them are an Imām.

ُ"ُ‫ت‬ ُ ‫ُمتَ َوافُِرو َنُأَبُوُبَ ْك ٍر‬ ِ ُ ‫ُ" ُكنَّاُنَعدُُّورس‬:‫يثُاِب ِنُعمر‬

ِ ِ ‫كُإِ ََل‬ ِ
َ ‫ب ُِِفُذَل‬
ُ ‫ُُثَُّنَ ْس ُك‬
ُ ‫ُُثََُّعُثْ َما ُن‬
ُ ‫ُُثََُّعُ َم ُر‬ ُ ُ‫َص َحابُو‬
ْ ‫ولُاَ ََّّللُﷺُ ََ ّّي َُوأ‬ ُ ََ ُ َ َ ُ ْ ‫َُد‬ َ ُ ‫َُوُيَ ْذ َى‬
25. And this is based upon the hadīth of Ibn ‘Umar (who said): ‚We used to consider (as the
best), when the Messenger of Allāh (sallAllāhu alayhi wa sallam) was alive and his Companions
were great in numbers, Abū Bakr, then ‘Umar, then ‘Uthmān, and then we would remain silent.‛

َّ ‫ول ُاَ ََّّللِ ُﷺ ُ َعلَ ُقَ ْد ِر ُاََْلِ ْجَرِة َُو‬

ُ، ‫السابَِ ِة‬ ِ ‫اِ ُرس‬
ِ ُ ‫َص‬
َُ ‫ح‬
ِ ْ‫ُُثَُّأَىل ُب ْد ٍر ُِمن ُاَْْلَن‬،
َ ْ ‫صا ِر ُم ْن ُأ‬
َ ْ َ ُ ْ ُ ‫ين‬
ِ ٍِ
َ ‫ُأ َْى ُل ُبَ ْدر ُم ْن ُاَلْ ُم َهاج ِر‬.‫ُّور‬
ِ ْ ‫ُُثَّ ُِمن ُب ْع ِد ُأ‬
َ ‫َص َحاِ ُاَلش‬ َ ْ
ُ،‫أ ََّوًْلُفَأ ََّوًْل‬

26. Then after the companions of the shūrā comes the people of Badr from the Muhājirūn.
Then the people of Badr from the Ansār from the Companions of the Messenger of Allāh
(sallAllāhu alayhi wa sallam) according to the hijrah and coming first, the earlier the better
(i.e. higher status).

ِ ‫ُوُك ُّلُمن‬.‫ثُفِي ِهم‬ ِ ِ ِ ِ ِ ‫َّاسُب عد‬

ُ‫ُأ َْو َُرآهُُفَ ُه َو‬،ً‫اعة‬
َ ‫ُس‬ َ ‫ُش ْهًراُأ َْوُيَ ْوًماُأ َْو‬
َ ‫ُسنَةًُأ َْو‬
َ ُ‫ُصحبَو‬ َ ْ َ َ ْ َ ‫ُاَلَْ ْر ُنُاَلَّذيُبُع‬،‫اِ َُر ُسولُاَ ََّّلل ُﷺ‬ ُ ‫َص َح‬ ْ ‫ُى ُؤَْلءُأ‬َ َ ْ َ ِ ‫ض ُلُاَلن‬ َ ْ‫ُُثَُّأَف‬
ُ‫ض ُل ُِم ْن ُُاَلَْ ْرِن‬
َ ْ‫ُى َو ُأَف‬
ُ ً‫ُص ْحبَة‬
ِ
ُ ‫ُفَأ َْد ََن ُى ْم‬،ً‫ُونَظََر ُإِلَْيو ُنَظَْرة‬،
ِ ِ ‫ُوَكانَت ُسابَِتُو ُمعو‬،‫حبو‬
َ ُ‫ُو َمس َع ُمنْو‬،
َ ُ َ َ ُ َ ْ َ ُ َُ ‫اُص‬
ِ ‫لصحب ِة ُعلَ ُقَ ْد ِر ُم‬
َ َ
ِ ِ
َ َ ْ ُّ َ‫ُلَوُ ُم ْن ُا‬،‫َص َحابِو‬ ْ ‫م ْن ُأ‬
ِ
ُ‫ض ُل‬ ِِ ِِ ِ ِ ِ َُّ ِ‫ُص ِحبُواُاَلن‬ ِ َّ ِ ‫ُ َكا َن‬،‫ُولَوُلَ َُواُاَ ََّّلل ُِِب ِمي ِعُاَْْلَعم ِال‬،‫اَلَّ ِذينُ َْمُي روه‬
َ ْ‫ُأَف‬،ً‫اعة‬ َ ‫ُس‬
َ ‫ُوَم ْن َُرآهُُب َعْينو َُو َآم َنُبو َُولَ ْو‬،
َ ُ‫َّبُﷺُ َوَرأ َْوهُ َُو َمس ُعواُمنْو‬ َ ‫ين‬
َ ‫ُى ُؤَْلءُاَلذ‬
َ َْ َ َ ْ َ ُ ْ ََ ْ َ
.‫ُولَ ْوُعَ ِملُواُ ُك َّلُأ َْع َم ِالُاَ ْْلَِْْي‬، ِ ِ ِ ِ ِ‫ل‬
َ ‫ن‬ َ ‫ص ْحبَتوُم ْنُاَلتَّابِع‬ُ

27. Then the best people after these Companions of the Messenger of Allāh (sallAllāhu
alayhi wa sallam) are the generation which he was sent amongst. And whoever
accompanied him for a year, or a month, or a day, or an hour, or he saw him, then he is

7
 Usūl As-Sunnah by Imām Ahmad

from his Companions. He has the companionship in accordance with how much he
accompanies him. And his precedence is with him, and he heard from him, and he looked
at him with his look. So those who are closer (to him) in companionship are better than the
generation who did not see him. And even if they should meet Allāh with all the deeds,
then those who accompanied the Prophet (sallAllāhu alayhi wa sallam) and saw him, and
heard from him, and those who saw him with their own eyes and believed in him even for
only an hour, are better due to their companionship than the tābi’ūn, even if they
performed all the deeds of goodness.

ُ‫ُص َار‬ ِ َّ ‫َُب‬

ِ ‫ُعلَْي ِهم‬ ِ ‫السمع ُوالطَّاعةُ ُلِ ْْلَئِ َّم ِة ُوأ َِم ِْي ُاَلْمؤِمنِن ُالب ِر ُوالْ َف‬
ِِ ُ ‫ُور‬،‫ُواجت ُمع ُاَلنَّاس ُعلَي ِو‬،َ‫ُومن ُوِِل ُاَ ْْلِ ََلفَة‬،‫اج ِر‬
َ ‫َُ ََّّت‬
َ ،‫لسْي‬ ْ َ ‫ُوَم ْن‬،
َ ‫ضواُبو‬
ُ ََ ْ َ ُ َ َ َْ َ َ َ ْ ََ َ َّ َ ْ ُ َ َ َ ُ ْ َّ ‫َو‬
ُ،‫ن‬ ِِ ِ ِ ُ ً‫خلِي َفة‬
َ ‫ُو ُمسّ َيُأَم َْيُاَلْ ُم ْؤمن‬،
َ َ

28. And listening to and obeying the aimmah (leaders), and the Amīr Al-Muminīn (Leader
of the believers); both the righteous and the sinner, and whoever is given the Khilāfah, and
the people are united behind him and they are pleased with him. And also (listening to
and obeying) the one who fights against the people until he becomes the Khalifah and he is
called Amīr Al-Muminīn.

ِ ‫اضُمعُاَْْل َِم ِْيُإِ ََلُي وِمُاَلْ َِيام ِةُالب ِرُوالْ َف‬

.ُِ‫اج ُِرَُْلُيُْت َر‬ َ َّ َ َ ْ َ َ َ ٍ ‫ُم‬
َ ‫َوالْغَْزُو‬

29. And the participating in battles with the Amīr is continuous until the Day of
Resurrection, whether he is righteous or a sinner, and it is not forsaken.

ُ،‫ُوَْلُيُنَا ِز ُع ُه ْم‬، ِ َ ‫ََ ٍدُأَ ْنُيطْ َعن‬

َُ ‫س ُِْل‬ ِ ‫وقِسمةُُاَلْ َفي ِءُوإِقَامةُُاَ ْْل ُد‬
ٍ َ ‫ودُإِ ََلُاَْْلَئِ َّم ِة‬
َ ‫ُعلَْيه ْم‬ َ َ َ ‫ُماضُلَْي‬ ُ َ َ ْ َْ َ

30. And paying the zakāh to them is valid and applicable. Whoever pays it to them, then it
will be valid for him, whether he (i.e. the leader) is righteous or a sinner.

ِ َ‫ُب ِّراُ َكا َنُأَوُف‬،‫ُمنُدفَعهاُإِلَي ِهمُأَجزأَتُعْنو‬،ٌ‫َُنفِ َذة‬

َ ٌ‫ُجائَِزة‬ ِ ِ َّ َ‫وَدفْعُا‬
ُ.‫اجًُرا‬ ْ َ ُ َ ْ َْ ْ ْ ََ َ ْ َ َ ‫لص َدقَاتُإلَْي ِه ْم‬ ُ َ

31. And dividing the portion of the spoils (according to the Qurān and Sunnah) and
establishing the punishments for the leaders is continuous, and it is not allowed for
anyone to challenge them or to disagree with them.

ْ َ‫س ُلَوُ ُِم ْن ُف‬

ُ‫ض ِل‬ ِ ُّ ِ‫ ُل‬، ِ ُ ‫َُت ِرٌِ ُلِ ْْ ََث ِر‬
َ ٌ‫ُمْب َت ِدع‬ ِ ْ َ‫َُت َّمةٌ ُرْك َعت‬ ِ ٌ‫ُجائِزة‬،‫ ُمن ُوَّْله‬،ْ‫وص ََلةُ ُاَ ْْلمع ِة ُخ ْل َفو ُوخل‬
َ ‫ُلَْي‬،‫لسنَّة‬ ٌ ‫َُمَ ُال‬، ُُ ‫َع َاد ُُهَاُفَ ُه َو‬
َ ‫ُم ْن ُأ‬،
َ ‫ن‬ َ َ ٌ‫َُبقيَة‬ َ َ َ ُ َ ْ َ َ َ َ ُ َ َ ُْ ََ
ُ ُ.‫اج ِرِى ْم‬
ِ َ‫ُاَْْلَئِ َّم ِةُمنُ َكانُواُب ِرِىمُوف‬،ْ‫لص ََلةَُخل‬
َ ْ َّ َْ َ ‫اَ ْْلُ ْم َع ِة‬
َ َ َّ َ‫ُش ْيءٌُ;ُإِذَاُ َْمُْيََرُا‬
ِ ِ ‫ُويَ ِدين‬،‫ن‬ ِ ‫ُِبَ ْنُي‬:
ُ.ُّّ‫ُشك‬
َ ‫ك‬َ ‫ُص ْد ِرَِ ُِم ْنُ َذل‬
َ ‫ُْلُيَ ُك ْن ُِِف‬،
َ ٌ‫اَُت َّمة‬
َ ‫ُِبَن ََّه‬ ِ
َ َ ْ َ‫ُم َع ُه ْم َُرْك َعت‬ َ ُ ِ ُ‫السنَّة‬
َ ‫صلّ َي‬ ُّ َ‫ف‬

8
 Usūl As-Sunnah by Imām Ahmad

32. And the Jumu’ah prayer behind him (i.e. the Amīr) and behind those whom he has put
in authority, is valid, lasting and complete; the two rak’ah. Whoever repeats them then he
is an innovator and has left the āthār (narrations), he is opposing the Sunnah, and he will
not have any of the benefit of the Jumu’ah; if he does not consider the prayer (valid) behind
the leaders, both the righteous of them and the sinners.

So the Sunnah is: That he prays two rak’ah with them, and he believes that they are
completely valid and there should not be any doubt in his heart regarding this.

َ ‫ُفَ َ ْد‬-ُ‫َُبلْغَلَبَ ِة‬

ِ ‫ضاُأ َْو‬ ِ ‫َيُو ْج ٍوُ َكا َن‬ ِ ِ ِ ِ ِ ‫ومنُخرجُعلَ ُإِم ٍام ُِمنُأَئِ َّم ِةُاَلْمسلِ ِمنُوقَ ْدُ َكا َنُاَلنَّاسُاِجتمعو‬
ُ‫ُى َذا‬
َ ‫ُش َّق‬ َ ‫َُب ِّلر‬، َ ِّ ‫ُِب‬،‫اُعلَْيو َُوأَقَ ُّرواُلَوَُُب ُْْل ََلفَة‬
َ ُ َ َْ ُ ََ ُْ ْ َ َ َ ََ ْ ََ
ُ ُ.ً‫اىلِيَّة‬
ِ ‫ُفَإِ ْنُماتُاَ ْْلارِجُعلَي ِوُمات ُِميتةًُج‬:‫ولُاَ ََّّللُِﷺ‬
َ َ َ َ َْ ُ َ َ َ
ِ ‫ُعنُرس‬
ُ َ ْ َ ‫ُُاَْْل ََث َر‬،
َ َ‫ُو َخال‬،َ ‫ن‬
ِِ
َ ‫صاُاَلْ ُم ْسلم‬
َ ‫ُع‬
َ ‫ِج‬
ُ ‫اَ ْْلَار‬

33. And whoever rebels against a leader among the leaders of the Muslim, while the
people have united behind him and they have acknowledged the Khilāfah for him – no
matter in what way, either being pleased with him or by force – then this rebel has divided
the unity of the Muslims, and he has opposed the narrations from the Messenger of Allāh
(sallAllāhu alayhi wa sallam). So if the one who rebels against him (i.e. the leader) dies, then
he dies the death of jāhiliyyah.

.‫لسن َِّة َُوالطَِّر ِيق‬

ُّ َ‫ُعلَ ُغَ ِْْيُا‬ ُ ‫ُمْب تَ ِد‬
َ ٌ‫ع‬ ُ ‫كُفَ ُه َو‬
ِ ِ ‫ََ ٍد ُِم ْنُاَلن‬
َ ‫ُفَ َم ْنُفَ َع َلُذَل‬،‫َّاس‬
ِ ِ ‫انُوَْلُاَ ْْلروج‬
َ ‫ُعلَْيوُْل‬ ُ َ‫َُي ُّلُقِت‬
ِ ُّ َ‫الُا‬
َ ُ ُُ َ َ‫لسلْط‬
َِ ‫وَْل‬
َ
34. And it is not allowed for anyone among the people to fight against the leader, nor to
rebel against him. So whoever does this, then he is an innovator who is not upon the
Sunnah and the (straight) path.

ِ ِ َ ‫ُوي ْدفَع‬،‫ُعنُنَ ْف ِس ِو ُومالِِو‬ ِ ِِ ِ ِ ِ ‫اُعر‬ ُ َ‫َوقِت‬

ُ‫سُلَوُُإِذَا‬ َ ‫ُولَْي‬،
َ ‫ُماُيَ َْ ُد ُر‬ َ ‫ُعنْ َهاُب ُك ِّل‬ ُ ََ ََ ْ َ ‫ُفَلَوُُأَ ْنُيَُات َل‬،‫ضواُل َّلر ُج ِل ُِِفُنَ ْفسو َُوَمالو‬ ُ َ َُ َ‫ُجائٌِزُإِذ‬
َ ‫اْلََوارِِج‬ ْ ‫وص َُو‬ِ ‫ص‬ ُ ُّ‫الُاَلل‬
ِ ِِ ِ ِ ٍ َ ‫ُلَْيس ُِْل‬،‫ُوَْل ُيَْت بَ َع ُآ ََث َرُى ْم‬،‫فَ َارقُوهُُأ َْو ُتَ رُكوهُُأَ ْن ُيَطْلُبَ ُه ْم‬
ُ‫ُويَْن ِو َي‬،
َ ‫ك‬ َ ‫ُمَ ِام ِو ُذَل‬ ِِ
َ ‫ُع ْن ُنَ ْفسو ُِِف‬ َ ‫ُإَِّّنَاُلَوُُأَ ْن ُيَ ْدفَ َع‬،‫ن‬ َ ‫ُوَْلةَ ُاَلْ ُم ْسلم‬ ُ ‫ََد ُإَّْل ُاَْْل َم َُام ُأ َْو‬ َ َ َ
ِِ ِ
َ ‫كُاَ ْْلَ ِال َُوُى َوُيَ ْدفَ ُع‬
ُ‫ُع ْن‬ َ ْ‫اُِفُتِل‬
ِ ‫ُى َذ‬ ِ ُ ‫ول‬
َ ‫ُوإِ ْنُقُت َل‬،
ِ ِ ِ ِ َ ‫ُدفْعِ ِو‬
َ َ ُ‫ُع ْنُنَ ْفسوُِفُاَلْ َم ْعَرَكةُفَأَبْ َع َدُُاَ ََّّللُُاَلْ َم َْت‬
ِ
َ ‫ُعلَ ُيَ َديْو ُِِف‬
َ ‫ات‬َ ‫ُم‬ ِ
َ ‫ُفَإ ْن‬،‫ََ ًدا‬ َ ‫ِبُ ْهدهُأَ ْن َُْلُيَ َْتُ َلُأ‬
ُ‫ُعلَْي ِوُإِ ْن‬ ِ ِ ِِ ِ ِ ِ ِِ ِِ ِ َِّ ‫ُجي ِعُاَْْل ََث ِر ُِِف‬ َِ ‫يث ُو‬ ِ ِ ‫ُ َكماُجاء ُِِفُاَْْل‬،َ‫ُرجوتُلَوُاَلشَّهادة‬،‫نَ ْف ِس ِو ُومالِِو‬
َ ‫ُُ ِه ُز‬
ُُْ ‫ُوَْل‬،
َ ‫ُوَْمُْيُ ْؤَم ْرُبَْتلو َُوَْلُاتّبَاعو‬، َ ‫ُى َذاُإّنَاُأُمَُرُبَتَالو‬ َ َ ‫ََاد‬ َ َ َ َ َ َ ُ ُ ْ َ َ ََ
ُ.‫ُفَيَ ْح ُك ُمُفِ ِيو‬،ُ‫ُم ْن َُوَّْل ُهُاَ ََّّلل‬ ِ ِ ‫ُوَْلُي َِيمُعلَي ِوُاَ ْْلد‬،‫ُوإِ ْنُأَخ َذهُأ َِسْياُفَلَيسُلَوُأَ ْنُي َْتُلَو‬،‫ص ِرعُأَوُ َكا َنُج ِرَيا‬
َ ‫ُولَك ُْنُيَ ْرفَ ُعُأ َْمَرهُُإ ََل‬،َّ
َ َ َْ َ ُ َ ُ َ ُ َ ْ ً ُ َ َ ً َ ْ َ ُ

35. And fighting against thieves and the khawārij is permitted, if they present themselves to
a man (to take) his life or his wealth. Then it is allowed for him to fight for his life and his
wealth, and defend it with everything which he is capable of. And it is not allowed for him
if they abandon him or leave him, that he should seek them, nor (is it allowed for him to)
follow their trails. This is not allowed for anyone except the Imām or the leaders of the
Muslims. It is verily allowed for him to defend himself in that place where he is, and that

9
 Usūl As-Sunnah by Imām Ahmad

he has the intention in his efforts not to kill anyone. Then if he (i.e. the thief or the khārijī)
dies upon his hands in his defense of himself in the encounter, then Allāh has sent the
killed one far away. And if he is killed in this situation while he is defending himself and
his wealth, then I hope he has the shahādah. Just as this has been narrated in the ahādīth and
all of the narrations regarding this. He is verily ordered to fight him, but not ordered to
kill him, nor to follow him. Nor should he hurry to kill him if he is knocked down or he is
wounded. And if he takes him as a prisoner, then it is not allowed for him to kill him, nor
to establish the punishment upon him. Rather he should refer his affairs to the one whom
Allāh has put in authority, who then should judge him.

َُ‫ُونَ ْر ُجوُلَوُ َُر ْْحَة‬، ِِ ِ ِ ِ ِ َّ ِ‫وَْل ُنَ ْشهد ُعلَ ُأََ ٍد ُِمن ُأَى ِل ُاَلْ َِب لَ ِة ُبِعم ٍل ُي عملُو ُِِبن ٍَّة ُوَْل َُن ٍر ُنَرجوُل‬
َ ‫ُعلَ ُاَلْ ُمسيء ُاَلْ ُم ْذنب‬
َُ ُ ‫ُوََنَا‬،
َ ‫لصال ِح َُوََنَا ُ ُ َعلَْيو‬ ُ ْ َ َ َ ُ ََْ ََ ْ ْ ْ َ َ ُ َ َ
ُ.ِ‫اَ ََّّلل‬

36. And we do not testify for anyone from Ahlul-Qiblah – due to a deed which he has
performed – (the he will enter) Paradise nor Hellfire. We hope (for good) for the righteous
and we fear for him, and we fear for the wrongdoing sinner and we hope for the Mercy of
Allāh for him.

ِ َِ‫لسي‬
ُ،‫ات‬َّ َّ َ‫وُع ْنُا‬
َ ‫ُويَ ْع ُف‬،
ِ ِ ِ َ‫ُوي َْبلُاَلتَّوبة‬،‫ص ٍرُعلَي ِوُفَإِ َّنُاَ ََّّللُي توُِعلَي ُِو‬
ِ ‫َُتئِباُ َغي ر‬ ِِ ٍ ْ‫وَم ْنُلََِيُاَ ََّّللُبِ َذن‬
َِ ‫ب‬
َ ‫ُع ْنُعبَاده‬
َ َ ْ ُ َ َ َ ْ َ ُ َُ َ ْ َ ّ ‫ُم‬ ُ َ ْ ً َ ‫َّار‬ ُ ‫بُلَوُُبوُاَلن‬
ُ ُُ َ َ َ
37. And whoever meets Allāh with a sin which necessitates for him (that he enters)
Hellfire, (and) he has repented from it and not insisted (i.e. continued) on it, then Allāh
will forgive him. And He accepts the repentance of His slaves and He pardons the bad
deeds.

ُ،‫ولُاَ ََّّللُِﷺ‬
ِ ‫ُعنُرس‬ ِ ِ ‫ومنُلََِيوُوقَ ْدُأُقِيم‬
ُ َ ْ َ ‫اُجاءَ ُِِفُاَ ْْلَََُِب‬ َ ‫ُفَ ُه َوُ َكف‬،‫ب ُِِفُاَلدُّنْيَا‬
َ ‫ُ َك َم‬،ُ‫َّارتُو‬ ِ ْ‫كُاَ َّلذن‬
َ ‫َُدُُّذَل‬
َ ‫ُعلَْيو‬
َ َ َ َُ ْ ََ
38. And whoever meets Him and the punishment for that sin has been established upon
him in dunyā, then that is its expiation. Just as this has been narrated in the report from the
Messenger of Allāh (sallAllāhu alayhi wa sallam).

َُِّ َ‫ب ُِِبَاُاَلْعُ َُوبَةَُفَأ َْم ُرهُُإِ ََلُا‬ ِ َّ ِ ِ ‫ومنُلََِيوُم‬

ِ ٍ ِ َ ‫ص ِّراُغَي ر‬
َ ‫ُوإِ ْن‬،
ُ،ُ‫ُشاءَُغَ َفَرُلَو‬ َ ُ‫ُع َّذبَو‬ َ ‫ُإِ ْن‬،‫َّلل‬
َ َ‫ُشاء‬ َ ‫َُتئبُم ْنُاَ ُّلذنُوُِاَل ِِتُقَ ْدُا ْستَ ْو َج‬ َْ ُ َُ ْ ََ

39. And whoever meets Him while insisting and not having repented from the sins by
which the punishment is deserved, then his affairs are with Allāh. If He wants to He
punishes him, and if He wants to He forgives him.

.ُ‫ُع َّذبَوُ َُوَْمُْيَغْ ِف ْرُلَو‬ ِ ِ ِ

َ ‫َوم ْنُلََيَوُ َُوُى َوُ َكافٌر‬

10
 Usūl As-Sunnah by Imām Ahmad

40. And whoever meets Him as a disbeliever then He will punish him and He will not
forgive him.

ُ ُ.‫تُاَْْلَئِ َّمةُُاَ َّلر ِاش ُدو َن‬ ِ ُ ‫ُوقَ ْدُرجمُرس‬،ٌ‫الرجمَُ ّّقُعلَ ُمنُزََنُوقَ ْدُأََصنُإِذَاُاِعت ر َ ُأَوُقَامتُعلَي ِوُب يِنة‬
ْ َ‫ولُُاَ ََّّللُﷺُ َوقَ ْد َُر َُج‬ ُ َ َ َ َ َ ََّ ْ َ ْ َ ْ َ َْ َ َ ْ َ َ ْ َ َ َ ُ ْ َّ ‫َو‬
41. And the one who commits zinā – while he is married – deserves to be stoned (to death)
if he acknowledges it, or the evidence is produced against him. And verily did the
Messenger of Allāh (sallAllāhu alayhi wa sallam) stone (people to death), and verily did the
rightly guided leaders stone (people to death).

َِ ‫َُ ََّّت ُي تَ ر ََّم ُعلَي ِهم‬،‫ُأَو ُذَ َكر ُمسا ِوئَو ُ َكا َن ُمب تَ ِدعا‬،‫ث ُ َكا َن ُِمنْو‬
ُ،‫ُُج ًيعا‬ َِّ َ‫ول ُا‬
ٍ ‫ُأَو ُأَب غَضو ُِِب َد‬،‫َّلل ُﷺ‬ ِ ‫اِ ُرس‬ ِ ‫ومن ُاِنْت َص ُأ‬
ِ ْ ‫اُمن ُأ‬
ْ ْ َ َ َ َ َ ً ُْ ُ ََ َ ْ ُ َ َُ ْ ْ ُ َ ‫َص َح‬ ْ ‫ََ ًد‬
َ َ َ ْ ََ
ُ.‫يما‬ِ ‫وي ُكو ُنُقَلْبوُ ََلم‬
ً ‫ُسل‬
َ ُْ ُ ُ ََ

42. And whoever criticizes anyone from the Companions of the Messenger of Allāh
(sallAllāhu alayhi wa sallam) or hates him due to something which occurred from him, or he
mentions his faults then he is an innovator, until he asks for mercy for all of them and his
heart has no ill feeling towards them.

ِ ‫ُع ْه ِدُرس‬
ُ.‫ولُاَ ََّّللُِﷺ‬ ِ َّ َِ ِ‫ُمُثْلُاَلْمناف‬،
ِ ِِ ِ ِ ‫ُأَ ْنُي ْك ُفر‬،‫ُاَلْ ُك ْفر‬:‫اقُىو‬
َ َ ُ َ ‫ُويُظْ ِهَرُاَِْْل ْس ََل َم ُِِفُاَلْ َع ََلنيَة‬،ُ‫َُبَ ََّّلل َُويَ ْعبُ َدُ َغْي َره‬
ِ
ُ َ َ َ‫اُعل‬َ ‫ينُ َكانُو‬
َ ‫نُاَلذ‬ َ َ ُ َ ُ ُ ‫َوالنّ َف‬
43. And nifāq (hypocrisy) is: kufr. (This is) that he commits kufr to Allāh and worships
others than him and (at the same time) shows Islām publicly, just like the hypocrites
which existed in the time of the Messenger of Allāh (sallAllāhu alayhi wa sallam).

‫ُ" ََل تَ ْرِج ُعوا بَ ْع ِدي ُك َّفارا‬:‫ُوقَ ْولُوُُﷺ‬.‫ا‬ ِ

َ ‫ُوَْلُنُ َف ّس ُرَى‬، َ ‫ت‬ َ ‫ُنَ ْرِو َيهاُ َك َم‬،‫يظ‬
ْ َ‫اُجاء‬ ُِ ِ‫اُعلَ ُاَلتَّ ْغل‬ ِ ِِ
َ ‫ث َم ْن ُك َّن فيه فَ ُه َو ُمنَاف ٌق "ُُ َى َذ‬ ٌ ‫ُ" ثَََّل‬:‫َوقَ ْولُوُُﷺ‬
‫اب اَل ُْم ْسلِ ِم‬ ِ ِ
ُ َ‫ُ" سب‬:‫ول ِِف اَلنَّا ِر "ُُ َومثْ ُل‬ ُ ُ‫سيْ َفيْ ِه َما فَالْ َقاتِ ُل َوال َْم ْقت‬ ِ ِ ِ ‫ُ" إِذَا اِلْتَ َقى اَل‬:‫ض "ُوِمثْل‬ َ َ‫ض ُك ْم ِرق‬ ُ ‫ض ِر‬ ْ َ‫ض ََّّلَل ي‬
َ ‫ْم ْسل َمان ب‬ ُ ُ َ ٍ ‫اب بَ ْع‬ ُ ‫ب بَ ْع‬ ُ
ُ‫ُى ِذ ِه‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ َ َ‫ُ" من ق‬:‫فُسو ٌق وقِتَالُهُ ُك ْفر " ُوِمثْل‬
َ ‫ب َوإِ ْن َد َّق " ُ َوََْن ُو‬ ٍ‫س‬َ َ‫ُ" ُك ْف ٌر َبَ ََّّلل تَ بَ ُّرٌؤ م ْن ن‬:‫َح ُد ُُهَا " ُ َومثْ ُل‬ َ ‫ال ِلَخيه ََي َكاف ُر فَ َق ْد ََب َء ِبَا أ‬ َْ ُ َ ٌ َ ُ
ِ ِ َ ‫ُوَْلُنُ َف ِسر ُى ِذهُِاَْْلََ ِاد‬،‫ُُن ِاد ْلُفِيها‬ َُ ِ‫ُوَْلُنَتَ َكلَّ ْمُف‬،‫ا‬ ِ ِ ُ‫ُفَإِ ََّنُنُسلِّمُلَو‬،‫ظ‬
َ ‫ُوَ ِف‬ ِ ِ ِ ‫اَْْل‬
ُ‫ُما‬َ ‫يثُإَّْلُمثْ َل‬ َ َ ّْ َ َ َُ ‫ُوَْل‬،‫ا‬
َ ‫يه‬ َ ‫ُوإ ْنُ َْمُْنَ ْعلَ ْمُتَ ْفس َْيَى‬،
َ َُ ُ ‫ُص َّح‬َ ‫ََاديثُِمَّاُقَ ْد‬ َ
ُ.‫ََ َّق ُِمنْ َها‬ ِ ‫ُّىاُإَِّْل‬
َ ‫ُِب‬ َ ‫ُْلُنَُ ُرد‬،
َ ‫ت‬ ْ َ‫َجاء‬

44. And his (sallAllāhu alayhi wa sallam) words: ‚Three (characteristics), whoever possesses
them then he is a hypocrite.‛ This is being harsh (in expression). We narrate this as it has
been narrated, and we do not interpret it. And (similar are) his (sallAllāhu alayhi wa sallam)
words: ‚Do not return after me to being misguided disbelievers, where you strike the necks
of one another.‛ And just like: ‚If two Muslims meet with their swords (to fight each
other), then the killer and the killed one are in Hellfire.‛ And like (his words): ‚Cursing a
Muslim is a sin and killing him is kufr.‛ And like: ‚Whoever says to his brother: ‘O you

11
 Usūl As-Sunnah by Imām Ahmad

disbeliever’, then it verily returns to one of them.‛ And like: ‚It is kufr to Allāh to
disassociate from (ones) kinship, even if it insignificant (i.e. remote).‛ And similar to these
ahādīth among that which is correct and has been memorized (by trustworthy narrators).
Verily we submit to them, even if we don’t know their interpretation, and we do not speak
about them, nor do we debate regarding them, nor do we interpret these ahādīth except as
how they were narrated. And we do not answer it back except with something which is
more correct than it.

‫ت ِِف اَ ْْلَن َِّة‬ ِ َِّ َ‫ولُا‬

ِ ‫ُعنُرس‬ ِ ‫انُقَ ْد‬ ِ َ‫اْلُنَّةُُوالنَّارَُمَْلُوقَت‬
ُ ‫ت اَلْ َك ْوثَ َر "ُ َوُ" اطَّلَ ْع‬
ُ ْ‫ "ُ َوُ" َرأَي‬.‫صرا‬
ْ َ‫ت ق‬
ُ ْ‫ْت اَ ْْلَنَّةَ فَ َرأَي‬
ُ ‫ُ" َد َخل‬:‫َّللُﷺ‬ ُ َ ْ َ ‫اء‬ َ ‫اُج‬ َ ‫ُ َك َم‬،‫ُخلَتَا‬ ُ ُ َ َْ ‫َو‬
ِ
ُ،ُ‫ولُاَ ََّّللُِﷺ‬ ِ ‫يثُرس‬ ِ ِ ‫آنُوأ‬
ُ َ ‫ََاد‬
ِ ِ ِ‫ُفَهوُم َك ِّذ‬،‫ُُتْلََا‬
َ َ ‫َُبلْ َُ ْر‬ ٌ ُ َُ ُ ‫ُفَ َم ْن َُز َع َمُأَن‬،" ‫ت َك َذا َوَك َذا‬
ُ ْ‫َّه َماُ َْم‬ ُ ‫ َواطَّلَ ْع‬،‫ت أَ ْكثَ َر أ َْه ِل َها َك َذا‬
ُ ْ‫ت ِِف اَلنَّا ِر فَ َرأَي‬ ُ ْ‫فَ َرأَي‬
ُ.‫َُب ْْلَن َِّة َُوالنَّا ِر‬
ُِ ‫ََ َسبُوُُيُ ْؤِم ُن‬
ْ ‫َوَْلُأ‬

45. And Paradise and Hellfire are two creations which have already been created. Just as
this has been narrated from the Messenger of Allāh (sallAllāhu alayhi wa sallam): ‚I entered
into Paradise and I saw a castle.‛ And: ‚I saw Al-Kawthar.‛ And: ‚I looked upon
Paradise and I saw that most of its inhabitants were such (and such). And I looked upon
Hellfire and I saw such and such.‛ So whoever claims that they have not been created,
then he is rejecting the Qurān and the ahādīth of the Messenger of Allāh (sallAllāhu alayhi
wa sallam), and I don’t consider him to be believing in Paradise and Hellfire.

ُُ‫ُصغِ ًْياُ َكا َن ُأ َْو‬ ٍ ْ‫ُعلَْي ِو ُلِ َذن‬

َ ُ‫ب ُأَ ْذنَبَو‬ َ ُ‫لص ََلة‬
َّ َ‫ُوَْل ُتُْتُ َرُِ ُا‬،ُُ ‫ُعْنوُُاَِْل ْستِ ْغ َف‬ ِ
َ َّ‫صل‬
ِ ‫ومن ُمات ُِمن ُأَى ِل ُاَلْ َِب لَ ِة‬
َ ‫ار‬ َ ‫ب‬ُ ‫َُي َج‬
ُْ ‫ُويُ ْستَ ْغ َف ُر ُلَوُ َُوَْل‬،
َ ‫ُعلَْيو‬ َ ُ‫ُم َو َّ ًداُي‬
ُ ْ ْ ْ َ َ ْ ََ
.‫ُأ َْم ُرهُُإِ ََلُاَ ََّّللُِتَ َع َاَل‬،‫َكبِ ًْيا‬

46. And whoever dies from the Ahlul-Qiblah as a muwahhid then he is prayed upon, and
forgiveness is asked for him and asking for forgiveness for him is not forsaken. Nor is the
prayer upon him left due to a sin which he committed, whether it is small or big. His
affairs are with Allāh the Exalted.‛

ُ ُ.‫يما‬ِ ِ ِِ ٍ ُ َ‫َُّللُِوَ َدهُوصلَواتُوُعل‬ ِ ْ ‫آخرُاَ ُِلرسالَِةُو‬

ِ
ً ‫ُُمَ َّمد َُوآلو َُو َسلّ ْمُتَ ْسل‬ َ ُ َ َ َ ُ ْ َ َّ ‫اْلَ ْم ُد‬ َ َّ ُ
The end of the risālah. And all praise is due to Allāh alone, and may His peace and
abundant blessings be upon Muhammad and his family.

12