risalah bai'at

7/28/2019 RISALAH BAI'AT

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RISLAH BAIfiAT

By: Shaikhul Islm Ibnu Taimiyah

Original Book:

( )

Realized by:

Manr asan Salmn


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Introduction

Indeed all praise is for Allh, we always praise, and askfor help and forgiveness only from Him, as well as alwaystaking refuge with Him from the evils of our souls andfrom the evil of our deeds. Whoever is given guidance byAllh then there is nobody capable of misleading him

and whoever is away from the true path then there isnobody capable of bestowing guidance upon him exceptAllh.

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

This beneficial and valuable message has been written byShaikhul Isl+m Ab Al fiAbb+s Ibnu Taimiyah . Hediscusses the partisanship (fanaticism) towards oneparticular jam+fiah of the Muslims, a partisanship towardsa person whether they are from those who remember orfrom those who are heedless (negligent, unmindful) towhom one is always pledged and always loyal to and doesnot violate his (the person) commands. This message is


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

Perhaps some readers are wondering whether thisphenomenon of group fanaticism exists within the Isl+micummah? Even though amongst them there are still expertsconcerning piety, righteous people, and fiulam+? Theanswer of course is: Yes.

Factors of Tafiaub (fanaticism/partisanship)

The phenomenon of fanatical partisanship towards agroup, a particular stream of thought, a person (a figure orcharacter), a movement or jam+fiah of dafiwah before and

now has as its roots two characteristics:

Firstly: The basic nature or character of mankind is thathe likes to gather together and merge by means of agroup that is within it believed to possess virtuosity. Thatconviction sometimes is based upon views and

conclusions that are derived from experience, buthowever, there is also conviction that is only because ofthe bandwagon effect or blind following of a person who


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it is believed possesses falah (moral excellence) orspecific virtues.

Secondly: The next characteristic that emerges is thatthey will fully accept everything that they receive fromtheir group wholeheartedly and with approval. If theyencounter something that is contrary to that which theyget, then they will strongly reject it and all-out defend theopinion of their group. In fact, they will rebut and deny an

opinion that contradicts theirs by making use ofarguments that sometimes do not seek the truth.

If this characteristic alone is within mankind then itstands to reason that religion, streams of thought, andgroups will disappear from the face of the earth. And the

rights of each of these will be one, with no multiplicity.

The Streamlining of some Understandings andPerceptions amongst Dafiwah Activists

There are some misperceptions amongst some Isl+mic

movement activists today that must be explained,corrected and straightened out.


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Those misperceptions are related to and associated withthe following issues:

Firstly: Concerning leaders and their responsibilities.

Secondly: Concerning organizations and some of theterminology that they use.

Thirdly: Concerning the status of the entire Muslim

community (that is outside of their group).

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

According to him, it is ar+m by law to be rancorously

hostile towards a Muslim and to hurt him by means ofwords (statements) or by means of actions without justcause. It is unjustified for whomsoever to be fanaticaltowards a teacher and take for granted whatever he says,whether in the form of commands, prohibitions and alsoin judging someone. Therefore, he must check and re-

examine its (such commands, prohibitions, judgements)veracity. This is in order that someone is punished inaccordance with his sins or mistakes and not overlypunished.


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Within his message, Ibnu Taimiyah also emphasizes theobligation of holding tathabbut (verification,

confirmation, ascertainment) if in the event of a disputebetween one mufiallim and another mufiallim, or betweenone student and another student, or between a studentwith a teacher. And it is also forbidden to defend and sidewith either one of them without clear knowledge and onlyby following desires, whether it involves a close friend or

not.

If such Understanding remains in error

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

Currently amongst the Isl+mic dafiwah activists there are anumber of understandings that must be straightened out(spelt out, clarified) and corrected. This because, if theseissues are left unattended then errors and illnesses willbecome more deeply entrenched within the body of the

community and can give rise to broken hearts.


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

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

Firstly: Understanding concerning baifiat, andSecondly: Understanding concerningjamfiah.

Ibnu Taimiyah explains about the first part:

It is not the right (not allowed) of anyone from them, thatis the mufiallimn, to request or demand someone to

promise to always follow what they want, to defend a

person defended by them, and to be hostile towards aperson whom they are hostile to. Whoever has actuallycarried out a matter such as this then he is no differentto Jinks Khn (Genghis Khan) or his ilk who consider a

person who is in agreement with them as a friend andloyal follower and whoever opposes them as an enemy

and insurgent. It should be that they and their followersonly promise to always be obedient to All*h and His

Messenger, to carry out all of His commands, and to


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

The explanation of that statement is as follows:

At the initial start of the growth of the DafiwahMovement

When the Isl+mic world fell into the peak of ignorance,

backwardness and internal conflict, the West by means ofall of its powers succeeded in conquering most of theIsl+mic nations and all of their power, whether it be theirmilitary, politics or culture. The physical clash ofcivilizations between the Isl+mic side and the Westdestroyed and enfeebled the existence of the Muslims.

This was a severe blow to the Isl+mic community and itraised a conscientiousness that most of the components ofits revitalization would be the responsibility of the dafiwahto return to Isl+m. By means of persistency and sinceritythey managed to establish the trust that had previouslybeen ripped from the hearts and minds of the community

towards their religion, and instilled within the communitythat Isl+m was the most perfect handhold upon life (wayof life).


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Provide ujjah by means of adth for Jamfiah andBaifiat

The dafiwah movement was welcomed by the majority ofthe Isl+mic community who gathered together around theleaders of this movement. This movement was more wellknown by the name of Contemporary Isl+micMovement that was then transformed and manifested inthe form of dafiwah organizations.

So, it is natural if those organizations advocate directlyor indirectly for the Isl+mic community to gathertogether and struggle together with them. And in orderthat those invitational advocations are effective then theyare strengthened with dalil concerning the obligation to

cooperate together in these virtuous actions in order toachieve the honorable objectives of Isl+m and that theirsteps are the best. This is the correct stance.

The problem then is to make use of the specific revelatory(way) texts (na, pl. nu) in alien conditions and that

is not an easy matter. Since this undertaking isunconditional, it requires absolute mastery of knowledgeof the Sharfiah that is based upon Al Qur+n and the a


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

Furthermore, those two matters (na and realism) mustbe associated (linked to) with what is true (between theapplication of law and its context), so that it is notpossible to disqualify (invalidate) one form the otherbecause of ignorance. This means then not to disqualifyits reality because of the ignorance of one of the na

associated with it, or to disqualify an existing nabecause of an ignorance of certain realities on the ground.

Courage with these actions without sufficient knowledgewill give rise to distortions within the dafiwah movementitself.

Amongst the texts of the Sharfiah that are often utilizedwithin the activities of the Isl+mic movement are textsthat are themed upon: baifiat, commitment, +fiat(obedience), and jam+fiah.

Such texts referred to above from the Sharfiah are manyin number. Amongst the most important in meaning tounderstand is the narration of Muslim within his afrom Ibnu fiUmar. The Messenger of Allh said:


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(Whoever) One who withdraws his hand fromobedience (to the Amir) will find no argument (in hisdefence) when he stands before All*h on the Day of

Judgment, and one who dies without having bound

himself by an oath of allegiance (to an Amir) will diethe death of one belonging to the days of

Jhiliyyah.1

Im+m Muslim in A-a, Amad within his Musnad,and An-Nas+ withinAl Mujtab narrated from a marffi

adth from Ab Hurairah:

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


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One who defected from obedience (to the Amir) andseparated from the main body of the Muslims-if hedied in that state-would die the death of onebelonging to the days of Jhiliyyah (i.e. would notdie as a Muslim). One who fights under the banner

of a people who are blind (to the cause for whichthey are fighting. i.e. do not know whether theircause is just or otherwise), who gets flared up with

family pride, calls, (people) to fight for their. familyhonour, and supports his kith and kin (i.e. fignts not

for the cause of Allh but for the sake of this family

or tribe) -if he is killed (in this fight), he dies as onebelonging to the days of Jhiliyyah. Whoso attacksmy Ummah (indiscriminately) killing the righteousand the wicked of them, sparing not (even) thosestaunch in faith and fulfilling not his promise madewith those who have been given a pledge of security-

he has nothing to do with me and I have nothing todo with him.2

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


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Such nu as these, and those with the same meaning asthem, assert and confirm the fundamental problems in theunderstanding of Al fiAmal al Jam+fi (collective actions)

today.

So from the above descriptions there arise two importantmatters, namely:

First matter:

What type of baifiat is is permitted (legislated withinthe Sharfiah), such that if it is abandoned (leftaside, not practiced) by a Muslim he will havesinned?

Is what is meant here to perform baifiat to an fialm(Shaikh)? Or the leader of an islamic jam+fiah? What isthe correct explanation? Especially since the fiulam+ andIsl+mic jam+fi+t are so many and countless in number! Ordo we perform baifiat towards the leader of an Isl+micgovernment who upholds the Sharfiah of Allh? There are

several possibilities in regards to this matter.

Muslims today do not as yet have a government thatdeserves to be given baifiat (according to) sharfiah. So,


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within such a condition state as this, is a Muslim sinningif he abandons performing baifiat?

The meaning that is the most pertinent and closest to thatwhich is true, in our opinion, is from many dalil that thelegislated (in accordance with the Sharfiah) baifiat is thebaifiat towards the leader of the Isl+mic government.Whoever is able to perform baifiat but he does notundertake it then he has sinned. However, if he is

unable to or has not as yet fulfilled its conditions, thenhe has not sinned. Wall+hu Afilam And Allh knowsbest (that which is right).

We are drawn to discussing this matter because thea+dth concerning the theme of baifiat are often cited in

the context of Al fiAmal al Jam+fi (collective actions)within the Isl+mic movement, and that is mainly thosedafiwah organizations who make use of those a+dth inorder to influence other people to join them. This stancehas given birth to the belief that some of them are outsideof the their ranks or that those who do not perform baifiat

within their organization are judged to have sinned.Moreover, there is the belief that the death of a personwho had not performed baifiat to them dies in the state of


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

Quotes from the opinions of fiulam concerning baifiat

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

The Opinion of Imm Amad

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

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

from jhiliyyah.

Before answering, Im+m Amad responded with aquestion: What do you know about the Imm (leader)?

Isq answered: The Imm is the one who leads all ofthe Muslims.


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

A quote from Imm Al Kathr

Within the book Faiul B+r (4/59) Al Kathr said:Know that in truth that adth points out that themufitabar (the one who is considered, acknowledged)as the leader is the leader to whom baifiat has been

performed by the majority of the Muslims. Or at leastthe baifiat performed by the Ahlul all wal-fiAqd (the

people who explain the creed). If there is a leader towhom only two or three people have made baifiat, thenhe is not the leader who is mufitabar.

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

As for the adth in question:

3Kitb Masil Ibn Hn, 2011.


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...

...Whoever dies and has not yet taken baifiat (to the

Imm) then his death is like the death of a person ofjhiliyyah.4

Confirmed Opinions from the these fiulam bymeans of the adth of the Prophet

The above conclusions are taken from and based upon theSunnah of the Messenger of Allh at the time he gaveadvice to udhaifah bin Al Yam+n to leave all firqah

(groups, sects) at the time there is no Jam+fiatul Muslimnand leader of it. Moreover, the Messenger of Allh commanded udhaifah to remain like that even if he isonly (in a state of) biting (eating) the roots of a tree tilldeath overtakes you while you are in that state.5 Does thismean he is advocating that udhaifah to die the death

of a person of the j+hiliyyah (because of not following ajam+fiah and the leader it has)? Absolutely not!

4 a Muslim, Kit+b Al Im+rah, Book 20, adth 4562.5 a Al Bukh+r, 7084.


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

From this it can also be concluded that the Prophet doesnot demand the (group that is the) An+r to make baifiattowards him except after the having explained theveracity of it towards them. The person who makes baifiatis doing so in order to always have faith (believe) in Allh

, to uphold istiq+mah (sincerity, integrity, soundness)by means of morals and noble akhl+q and to avoid anddistance from iniquitousness and evil. Whilst the second(form of) baifiat is meant to reinforce the position ofhijrah, strengthen the stance of the An+r towards theMessenger of Allh and create an advantageous

situation in Madinah for dafiwah.

The Opinion of Al Als

Im+m Al Als in his book of tafsr concerning the ayhin Srah Al Jumufiah6

6 Srah Al Jumufiah (62), ayh 2.


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...and purify them.

He talks about the term r+biah amongst the Sufis. Hesays: amongst them (the Sufis) there is the termrbiah (the attachment of a student with histeacher/master). According to them, this rbiah isintended to address the hearts preparedness foracceptance of blessings from All*h. Even though to thebest of my knowledge there is no dall from the Messengerof All*h or even that the Khulafur-Rshidn taughtsuch. Everything that they opine as dall in this matter isnot free from defects. Moreover their dall is extremelyweak. In fact, were it not from the fear of extending the

discussion, I would tell all.

You will see the strong stance of a noble scholar and hisvast knowledge towards r+biah that is not based uponstrong dalil. Are the a+dth concerning the leader andthat which he leads as well as the ties to baifiat like that

which has already been explained from him, despite thea+dth concerning this baifiat being already famous evenamongst beginners.


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If indeed that were hidden from him, would not thefiulam+ of the class of Ibnu Taimiyah not know that? Yetwhen he is asked: Are the beginners (in search of

knowledge) permitted to promise a teacher to always beobedient to them in both what is true and what is untrue,to be hostile towards a person whom they hold hostilitytowards and to be against those whom they are against?The above answer to that question is explained within thisthesis. And he does not at all provide ujjah by

means of a+dth concerning baifiat. If those a+dth wereplaced (in accordance with their context) within thematter of baifiat here, then he would no longer beestranged from those a+dth. Whats more, if weexamine his book As-Sysah ash-Sharifiyah f Il ar-

Rfi war-Rafiyah.7

The Fatwa of Ibnu fibidn

Ibnu fibidn was asked about a follower of Sufismwho had taken a promise of loyalty with a teacher andthen he took a like promise with another teacher. Which

promise must he adhere to? The first one or the secondone?

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


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

He is not bound by either the first or second

promise, because they are both not based upon anydalil.

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

Imm Mamd Khab As-Subk in Ad-Dn al Khli(6/290) said: What was carried out by the Sufis by meansof placing their hands upon the hands of men or women inorder to promise to become their students, to teach,mutually possess their wealth, to eat with them at theirhouses, and even at specific times they deposited some

funds, such as the tax levied by a dictator. These actionsare forms of criminality and destruction outside of theboundaries of the Sharfiah as well as unacceptable bymeans of a healthy mind. It is hoped that All*h bestowsthe blessing of guidance and perfect success to us all.

The Fatw of the famous fiulam from amongstthe Tbifin


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It is not only todays fiulam+ that reject this matter, butalso great fiulam+ from amongst the t+bifin, namelyMuarraf bin fiAbdull+h bin Ash-Shakhr.

Ab Nafim in Al ilyah (2/204) and Adh-Dhahab inSiyar Afil+m An-Nubal+ (4/192) say with a a san+dup to Muarrif who says: We went to Zaid bin n whosaid: O servants of All*h, be of noble akhlq and begood, because the way of a servant towards All*h is two

things: fear and expectation.

One day I went to Zaid, whilst at that time all around himwere Sufis who were writing wonderful sentences thatread like this: verily All*h is our Lord, Muammad isour Prophet, and Al Qurn is our leader. Whoever

follows us the we willwilland we also will defendhim. And whoever differs from us then our hands areabove him (against him) and wewe. That writingwas then offered to each one present there and it wassaid: Do you agree O so and so?; and so on until it cameto me. He said: Do you agree O little boy? I answered:

No.

Zaid said: Dont present this to that small boy. Then hesaid to me: What would you say? I answered: Verily

All*h has already taken an agreement from me within Hid


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Book, and because of that I will not make that agreementwith another besides All*h. All of those present left andnot one person remained. They consisted of those who

were Ahli Zuhd (ascetics) and they numbered 30 persons.

Zaid bin +n was a person who diligently performedal+t at night and fasted much. Each Friday night he didnot sleep at all; what he did during those bights was toperform fiibdah and he also did not like it if his wife

came to him. Then news of that (behaviour) reachedSalm+n, and Salm+n immediately went to Zaid and asked,Where is Zaid?. His (Zaids) wife answered, He is nothere. Salm+n said, Make him food, wear the bestclothes and tell Zaid to come home. When Zaid came toSalm+n he said, Eat O Zuyaid (a nickname for Zaid).

Zaid said, I am still fasting. Eat O Zuyaid and dontspare yourself or your deen will be reduced. Indeed theworst way to walk is the walking of the weak person, orlike a camel that carries loads that it is not capable ofcarrying. Indeed your eyes have rights, your body hasrights and your wife has rights. Because of that eat O

Zuyaid. Then Zaid ate the meal and left his (previous)behavior.8

8 Refer to Trkh Baghdd, 8/439.


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From this we know the opposition of Muarrif towards theactions of Zaid, because as it was known, at that timeZaid was a person excessive in his obedience, even

though eventually he desisted all of his (previous) actions.

Muarrif was also not a person to separate himself fromthe jam+fiah. As it is stated within the book Al ilyah(2/208): I need the jamfiah more than a pretty widowsitting in shortened clothing.

He was also a person who always adhered to the Sharfiahand remained far from the Ahlul Bidfiah. When the peopleof urriyah asked him to follow them, he answered, Oall of you, if I had two lives, then one of them would takebaifiat with you all and I would hold fast to the other. And

if it turned out that what you all are holding to is truth (asign from Allh) then the life I hold to will take baifiat.But if what you all hold to is delusion and misguidancethen the life that I have given in baifiat to you all will bedestroyed and only one will remain. However,unfortunately I only possess one life and that I will not

divide.9

Conclusion

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


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The opinion that obligates the taking of baifiat with ateacher, scholar or jam+fiah, is an opinion that does not

have any clear basis and is far from the truth. Besidesthat, the baifiat to a teacher (Shaikh) is not the same as thebaifiat taken with the leader of the Isl+mic community(Amrul Muminn). Because both of those baifiats aredifferent in their consequences. If it was only thatbetween the two baiats there was equality then surely

people such as Ibnu Taimiyah , Ibnu fibidn orAs-Subk would have already confirmed that. And abaifiat that is not in accordance with these stipulations isineffectual and cannot be accepted by a healthy mind(common sense). Not to mention for a person who knowswell Isl+m and the Sharfiah.

Permissible legitimate baifiat in aspects of Islm

Baifiat is permitted in some aspects of Isl+mic Sharfiah,10which is carried out without compulsion and also carried

10 Some fiulam+ exclude the permissibility of the baifiat to remain loyal till death. This kind of baifiat wasspecifically carried out only to the Messenger of Allh .A-a+w inMushkil AlAthr(1/80): According to some fiulam+, the baifiatto be loyal to the death is the mostnoble baifiatand was specifically carried out only towards the Messenger of Allh . Because he was mafim(inviolable, safeguarded from indecent and evil acts) and it was impossible for him to change (that aspect of) hischaracter.In my opinion a baifiatsuch as that does not only occur with the Messenger of Allh only but can occur with anumber of people. Refer to Al I+bah (1.454),Al Mafirifat wat-Trkh.Shaikh Bin B+z gave his opinion to the naming of that kind ofbaifiatby means offiAqdand notBaifiat.


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out by means of provisos that do not effect nor have(negative) consequences towards the baifiat to the AmrulMuminn. This is the case whether with oneself to

always obey specific stipulated actions, or to agree tocarry out specific actions between himself and anotherperson, without there being any aspect of those actionsbeing forbidden by the Sharfiah.

First example:

Al Im+m Al Bukh+r within At-Trkh al Kabr (6/39)mentions the biography of fiAbb+d bin Maisarah alMunqar at-Tamm wherein it is written that he oncemade an agreement to Allh to recite one thousand yt ofAl Qur+n every night, and if he did not carry that out he

would fast the upcoming day. At a later date he feltoverwhelmed with his own promise. So he went to IbnuSrn and related his problem to him. Ibnu Srn said, Isay nothing whatsoever except that hopefully that promiseto All*h be fulfilled.

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


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

Second example: the baifiat of fiishah

fiishah g said to Ibnu Ab ash-Sh+ib (a storyteller

from Madinah), Three matters that you all must promise

(make baifiat) to me or I will fight and be an enemy to youall. Ibnu Sh+ib asked: What are the three matters sothat I will make baifiat to you O Ummul Muminn?fiishah answered, Leave aside (desist from) rhyming indufi, because the Messenger of All*h and his a*batnever carried that out.

Ism+fil, that is the teacher from im+m Amad withinanother narrated to the effect of: fiishah g said:

Indeed I promised the Messenger of All*h and hisa*bat (not to carry that out) because the Messengerof All*h and his a*batdid not carry it out, and the

second is, Relate about the contents of Al Qurn to thepeople in the masjid every Friday, and if you areoverwhelmed by that then at least once every two weeks,and if you are still overwhelmed by that then at least onceevery three weeks. Thirdly, Do not let the people


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become bored with this book (Al Qurn) just because ofyou.11 Do not let me see you conveying this message at atime when they are talking about their problems, and you

just cut into their conversations. Therefore wait until theyask you to talk, if they ask, and talk. (Released byAmad within Al Musnad with a jayyid (good) sanad,such as within Al Fatur-Rabb+n, 19/287).

The Statement of Imm Al Qurub

Another example:

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

$yr't%!$#(#t#u(#r&)9$$/4O you who believe! Fulfill (your) obligations12

Zaj+j said that it means: To fulfill thecovenant/agreement of All*h upon you all and the

agreements that exist amongst you all. This is basedupon the decided general law and this is the truth.

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


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The Messenger of Allh said:

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Any terms that are not derived from the Book of

All*h (Al Qurn) then those terms are unacceptableeven if it be a hundred terms

The Messenger of Allh asserted that apromise/agreement or requirements that are obligated tobe fulfilled are those that are in accordance with the Book

of Allh (Al Qur+n) or in accordance with His Deen. If itis that those requirements are contrary to Al Qur+n thenthose requirements must be rejected. The Messenger ofAllh said:

Whoever practices actions that have no guidance(from our Deen) then those actions are rejected.

alful Ful


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Ibnu Is+q said: Tribes of the Quraish gathered togetherat the house of fiAbdull+h bin Judfi+n because of their

realtion to him and respect for him. They mutuallypledged to defend those who were persecuted or toprevent the occurrence of injustice in Makkah, and theywould even struggle and fight until the rights of thosepersecuted people were returned.

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

I participated in the agreement at the house offiAbdullh bin Judfin, and this was more liked byme than red camels. If I was invited to take part inthat agreement now in Islm, I would still do so.

The Messenger of Allh once said about agreementssuch as these: All agreements made within the time of

jhiliyyah increased the power of Islm. Because thatagreement was in accordance with the Sharfiah of Isl+min terms of defending an oppressed person and punishing


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the person who is tyrannical by means of laws that arejust.

However, if their agreements were corrupt and invalidfrom the standpoint of Sharfiah in charging the tyrarantand fighting against other tribes, then that matter is notacknowledged by Isl+m. Alamdulill+h.13

Ibnu Is+q said: Al Wald bin fiUtbah at the time he

became the governor or ruler of Madinah behavedtyrannically towards usain bin fiAl over a matter of hiswealth. usain said: I swear in the name of All*h, youmust be just towards me or I will take my sword and standat the masjid of the Messenger of All*h , and then I willinvite the people to the agreement of alful Ful.

fiAbdull+h bin Zubair replied: And I swear in the name ofAll*h, if usain invites me I would surely take my swordand stand together with him until his rights have been

justly returned to him or we will die together defendingthose rights. When the news of that reached Miswar binMakhramah, and fiAbdur-Raman bin fiUthm+n bin

fiUbaidull+h At-Tamim they stated words similar to those

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


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of fiAbdull+h bin Zubair and finally Al Wald behavedjustly towards usain.

The Treaty of udhaifah with the Mushrikn

Another example: udhaifah and his father Al usailhad an agreement with some mushrik people not to betogether with the Messenger of Allh and to fight againstthem.

Im+m Muslim and Amad issued a adth fromudhaifah, and he said: I and my father Al usail didnot participate in the Battle of Badr. At that time Itogether with my father left but the Quraish captured usand said, Do you both want to meet with Muammad?

We answered, No, we only want to go to Madinah. Theythen asked us to promise in the name of All*h to go to

Madinah only and not to fight together with Muammad.Then we met with Muammad and we told him what hadhappened to us. So he said, Both of you go, we will

fulfill their promise and we will ask All*h for Him to

grant us victory over them.

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


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if the enemy has entered into an agreement with any onefrom amongst his a*bat that contains the proviso notto harm the Muslims, despite earlier being without the

permission of the Messenger of All*h and then he approved it and was in agreement that it must be upheld.

As in the case that occurred with udhaifah and hisfather, which contained the proviso that both of themwere not permitted to fight together with the Messenger of

All*h and he approved that

The Baifiat of Imm Amad bin Nar towardsmankind to oppose the opinion that Al Qurnwas a created entity

Another example: The baifiat carried out by the grand

Im+m Ash-Shahd Ab fiAbdill+h Amad bin Nar binM+lik bin al Haitham al Khaz+fi al Marwaz to mankindin order to fault and oppose people who sated that AlQur+n was a created entity and to make the strongestefforts to change them at the time of the government of AlW+thaq.

Later that baifiat was strengthened and renewed by Im+mAmad bin anbal by means of carrying out a movementin opposition towards that understanding so that he


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possessed a special place in the hearts of the inhabitantsof Baghd+d. He performed baifiat with a man in the westand another man in the east to struggle against that

perverted understanding.

Those who followed the baifiat agreed to start themovement on Thursday night in the month of Shafib+n inthe year 231 H by means of beating drums. However, onWednesday night some ignorant people preceded them by

beating drums before the time because they thought it was(already) Thursday night and so no-one fulfilled that call.

At that time Is+q bin Ibrhm was not in Baghd+d but hewas represented by his brother, Muammad bin Ibrhm.In carrying out this movement Amad bin Nar was

unsuccessful and moreover, he and his followers werearrested by Al W+thaq.

Meanwhile Amad bin Ab D+wd as mentioned wasnot pleased if (it was the case that) Amad bin Nar wasto be killed. So when Amad bin Nar was asked to come,

Al W+thaq did not question him about what he had heardabout the plan to rise against his government. However,Al W+thaq only asked him: O Amad (bin Nar), what is

your opinion about Al Qurn? He answered: Al Qurnis the word of All*h and Amad bin Nar only asks the


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

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

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

He was asked: How about your Lord, according to you

what can He see on the Day of Judgement?

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

You (all) will see your Lord like you are seeing themoon, and you (all) will not (need to) jostle to seeit.

While (it is the case that) we are virtuous people

then surely we would see it.

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


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

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

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

fiAbdur-Raman bin Is+q the judge for the westerndistrict of Baghd+d who was subsequently dismissedwhilst Amad bib Nar really loved him said: His

blood is all.

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

Al W+thaq said: The killing will be done in accordance

with your wishes.

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


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

If I carry it out then let not there be anyonetogether with me because I would count my stepstowards him.

Al W+thaq then requested a sharp sword with three bladesand a leather mat. Im+m Amad bin Nar was placed in

the middle of it (the leather mat) with his head tied withrope and his head was almost decapitated.

It is mentioned in another narration that Bugh+ Ash-Shar+b struck him again. Then Al W+thaq pierced thebody of the corpse with the tip of the sword and he was

crucified by binding and hoisting him by his feet.Meanwhile his head was taken to be shown to the peoplein the western region of the city of Baghd+d and after anumber of days it was taken also to the eatern region andthen placed in a specific guarded place, which laterbecame known as the Head of Amad bin Nar.

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


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truth were made clear to him about the creation of theQur+n (the created entity Al Qur+n) and the hypocrisyof maintaining that Allh resembles His created beings

(Nafy at-Tashbh negation of comparison) as well asalready being offered repentance. However, he remainedreluctant and unwilling to accept.

All praise belongs to Allh who accelerated him into Hellby means of His punishment. Once again, the Amrul

Muminn asked him about that matter, yet he preferredtashbh and remained in disbelief. Because of that theAmrul Muminn decided to justify his blood as al+l (bymeans of the death sentence) and cursed him.

Al W+thaq then ordered a search for followers of the

understandings of Amad bin Nar to imprison them.Approximately 20 or so people were arrested and put intoa dark prison and they were not entitled to receive therights of the wealth of zak+t that was customarilyaccepted by prisoners. Onlookers were also forbidden tomeet them, and moreover, they (the prisoners) were

chained in irons. Ab H+rn As-Sarr+j then brought themto S+mirr+ and then finally returned them to the prison inBaghd+d.


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

From the above case we know that the movement carriedout by Amad bin Nar expanded after his death.Although he did not succeed during his lifetime becausesome people were not happy with the manner of secretivedafiwah at the beginnings of the movement.

However, in fact that movement spread after his death.The values of truth that were struggled for are still eternaland were eventually adopted by Mutawakkil. Moreover,Al W+thaq reconciled to the truth and asked forforgiveness from that which he had been carrying out as

well as followed the steps and thoughts of Amad binNar.

From the above narrative we learn the lesson that Im+mAmad bin Nar was opposed the evil of an Isl+mic leaderand made baifiat with mankind to fight against it. He

guarded himself from the separation of the Ahli Bidfiah.The fiulam+ in his time considered him to be persistent in

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


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

That which brought together Amad bin Nar and hisstudnts was the struggle against bidfiah and the defence ofthe Sunnah. So it should be for the unity and agreement ofa group within which is obedience towards Allh and HisMessenger , and upon actions that are legislated (by

means of the Sharfiah) such as mutally helping eachother, fighting tyranny, immorality, and ignorance.

They do not say: We are always together in everymatter or, We make baifiat (pledge ofloyalty/allegiance) to always hear and obey in times of

hardship or of ease and in all matters. The gatheringtogether of people in a group is based upon the Sharfiahor to fight evil. If such is not the case then that gatheringis nothing more than a coalition such as the one carriedout by the Mushrikn.

Some people might argue with the above statement bymeans of a a adth from fiUb+dah bin A-+mit: Wemade baifiat to the Messenger of Allh to hear and obeyboth in times of hardship and in times of ease.


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The answer: We respond with a question asked by IbnulJawz, namely, Is there a requirement that is proposed by

the Im+m (Shaikh) to his students to make a baifiat with abaifiat that Isl+m must be fulfilled?15

Ibnul Qayyim Al Jawziyah explains the Satanic deceptionaffecting the Sufis. Shai+n calls upon them to wear aspecific clothing type and form, a certain way of walking,

specific teachers, and invented arqat. They compel all ofthat to be something that is obligatory. They will notcome away from those rules and denounce as well asvilify people who out of those rules. They busythemselves with specific formalities and symbols andneglect that which is the Sharfiah and its essence. They

are stuck there, neither being together with the ahli fiqhnor with the group of the ahli al-aqqah (truth, reality).Because the ahli al-aqqah are stricter in adhering to thesymbols and formalities (specific regulations) than thosethey create themselves. Rules that in fact actually hinderand impede their hearts with Allh . When a person is

bound by those rules then his heart becomes corruptedand cannot function in accordance with what is desired. Aeven worse situation is when the heart stops (waqf) by

15 Talbs Ibls: (192).


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means of those rules because it has already reached acertain degree. Actually, within Al Qur+n the heartalways goes forward or remains behind as in the decree of

Allh:

y9u!$x3r&ts)tGtr&tzr'tGtTo any of you that chooses to go forward (by

working righteous deeds), or to remain behind (bycommitting sins),16

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

Because of that it is hoped that the Isl+mic activistsremained committed to their lofty and nobel purpose. Stayaway from bonds and self-incriminatory regulations(rules) that will ultimately bring about themselves failingin dafiwah (internal afflictions). Included amongstprejudices towards other people, primarily towards thosewho give dafiwah (daw+fiin), the tafiaub (fanaticism) ofgroups resulting in the failing of their reward.

16 Srah Al Muddaththir (74), ayh 37.17 Igh+thath Al Lahfan: (1/125-126).


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Nafiudhu bill+hi min Dh+lik!!!

I am reminded by the advice of Ibnu Taimiyah in his

message to those who are daw+fiin (callers to Isl+m -sing. d+fiiyah): Be gentle (kind upon) to yourselves,and work slowly and quietly, because the

foundations of your struggle is noble, and yourpurpose is lofty, high in ideals, good morals andakhlq, an open heart and other features that are

not possessed by other people. In the end it is youwho will be victorious. But if you are negligent atthe end of the road, sincer people will be ashamed.The people who love you will be sorry for you. Youare all now in sight of the mirage that will certainlymake you regretful. I must help and wake you up

from delirium, slap your shoulders to tell you allwith full sincerity and honesty.

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

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


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Is what is meant by jam+fiah an organization or dafiwahmovement that is spread throughout many today parts ofthe Isl+mic world? Or is what is meant Jam+fiatul

Muslimn with one baifiat to a Muslim leader?

From the existing nu, the true meaning of jam+fiah isJam+fiatul Muslimn with one baifiat to a Muslim leader.Because the meaning of jam+fiah within na is as anorganization that adversely and negatively affects the

actions, characteristics, and emotions of the vast majorityof people who are involved in the Isl+mic dafiwahmovement today.18

An understanding like this one will appear when a personor individual leaves a specific jam+fiah. Psychological

trauma and destructive attitudes will emerge.

In our opinion, the actual organization, movement, andjam+fi+t that exist are from the Muslims and not theJam+fiatul Muslimn that gathers together all the Muslims.

18 This opinion is corroborated by Im+m Ash-Sh+fifi in Ar-Rislah (475): If their jamfiah is much fragmentedaround the country, then there is no one person who is able to confirm or follow in one jamfiah body. This isbecause the associations are intermingled between Muslims, tyrannts, kuffr, and people who are pious. Exceptunless those associations are based upon struggling for the all and the arm (the laws of Allah) and thecommitment is to be obedient towards those laws of All*h.From those statements then it is in accordance with our statement that all jamfit in truth are actually partof the Muslims, and not Jamfiatul Muslimn.


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It does not mean that someone who is not affiliated withan Isl+mic movement or a jam+fiah is automatically out ofthe jam+fiah or dies the death of a person in a state of

j+hiliyyah (as pointed out in the adth of the Messengerof Allh ).

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

$y)t9$#uz)The believers are nothing else than brothers...19

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

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


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If this is carried out then Isl+mic deeds would protectedfrom the defects of izbiyah (partisanship), and theiractivists commitments by means of Isl+mic rule, and not

held to the words of mankind or groups; because thosemankind and groups have the potential to carry outwrong and right deeds, and also the potential to transmitthat disease (which can thwart Isl+mic deeds) to the centreof the ranks of other activists.

If this understanding is upheld, then there is no usage ofindoctrination of the individual or justifications for theirmistakenly wrongful positions and behavior. There is nomore fiaabyah (infallibility, bigotry) and fanaticism ofcertain groups or specific individulas which only emergeswhen a person loses his healthy thinking and cannot see

the truth or loses his determination to always becommited towards his deen.

If everyone put (positioned) all their problems in placeand realized that every person who works in a dafiwahmovement is a normal human being, then there would no

longer be mutual accusations of being f+siq or accusationsof bidfiah. There would no longer be the assumption that aperson who gave advice, criticized, or carried out fiamrbil-mafirf wan-nahi fian al-munkar was an attempt to


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bring about turmoil, undermining, and division of theranks.

If this is truly understood then we would be far removedfrom the new group divisions and separations that wouldin fact resolve the concentration, the development ofpartial problems, the loss of issues and major agendas,and the instability of scales of priority (which is supposedto take precedence).

Analysis of weaknesses will more enable it to be donerather than searching for the justifications of the aboveactions and attitudes. The use of inappropriate terms(idioms) like: who was slain (killed) on the battlefield ofdafiwah or deviate, inferior and others; that are

addressed towards those who do not join or withdrawthemselves from involvement in a dafiwah organizationwill be lost.

In addition the purposes and the means (waslah) will alsonot combine into one and productive activity will also not

stop. The overall description of Isl+m also is not reflectedin specific individuals alone, in such a way that allIsl+mic issues only exist around them.


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Finally, I have written this message, which I have takenfrom the book Majmfi Fat+w+ (28/9-25). Then I providedan introduction, taqq (realization, actualization,

confirmation), takhrj (exegesis) adth, and titles onevery matter. All of that I have done with the hope ofblessings from Allh from the beginning and the end,for the sake of explaining the truth.

In actual fact, the truth may be in favour of the person

who rejects baifiat or the person who allows it. The personwho rejects baifiat has sided with the truth.; because hesees that the consequences of that baifiat must be given tothe Amrul Muminn (the leader of the Muslims in thiscase the head of the nation), and it should not be given toa shaikh, a teacher, or specific jam+fi+t.

The person who allows for baifiat is also on the side of thetruth, because he sees that the baifiat is one kind ofcontract and agreement that is included amongst thoseissues upon which the Sharfiah is quiet. Not to mention, ifconditions demand that matter wherein Muslims are

complacent and lazy in fighting for Isl+m, and the leadersare reluctant to enforce Isl+mic law.


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In essence, all sides, whether it be Shaikhs (religiousfigures), kings, leaders of nations, teachers, and all whostrive for knowledge, must seek the commitment to

establish the Sharfiah of Isl+m, and not to be out from itunder any circumstances. Everything that is related bymeans of laws on this issue is very clearly explained byShaikh Ibnu Taimiyah.


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GOLDEN ADVICE FOR

ISLMIC GROUPS

(Fatw Concerning Obedience and Baifiat)

Introduction

The Primacy of Archery (in warfare) in theWay of Allh

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

That command is contained within three yt in threeplaces:


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#s*sF)s9t%!$#(#xx.z>|s>$s%h9$##Lym!#s)

/FsR r&(#ss$rOu9$#$*s$Ctt/$)u!#y4Lymys?>pt:$#$yu#yr&4

So, when you meet, those who disbelieve smite at

their necks till when you have killed and woundedmany of them, then bind a bond firmly. Thereafter(is the time) either for generosity, or ransom, untilthe war lays down its burden...20

(#/

$$ss

s

$o

F{$#(#

/

$#u

]

2

5$ut/so strike them over the necks, and smite over alltheir fingers and toes.21

20 Srah Muammad (47), ayh 4.21 Srah Al Anf+l (8), ayh 12.


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$pr'tt%!$#(#t#u3 u=7us9!$#&y/zi9$#

&!$os?3r&3m$tuzn=u9!$#t$ss=t9$$/4ys3ytG$#yt/y79s&s#s>#xt9r&

O you who believe! All*h will certainly make a trialof you with something in (the matter of) the gamethat is well within reach of your hands and yourlances, that All*h may test who fears Him unseen.Then whoever transgresses thereafter, for him thereis a painful torment.22

(# r&us9$FstG$#i;%u$t/h

y9$#7?/t!$#2t u22 Srah Al M+idah (5), ayh 94.


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tyz#uutn=s?!$#n=t4$tu

(#)?&x6y!$#u3s9)Fr&un=?

And make ready against them all you can of power,

including steeds of war to threaten the enemy ofAll*h and your enemy, and others besides whom,you may not know but whom All*h does know. Andwhatever you shall spend in the Cause of All*h shallbe repaid unto you, and you shall not be treatedunjustly.23

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

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


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

Practice archery and practice riding. Archery is

better for you (all) than riding a horse. Whoeverlearns archery then forgets it then he is notincluded amongst our group.25

24 Hadith marffi narrated by Muslim inA-a (3/1522 no. 1917); Safid bin Manr within As-Sunan (312/205-206, no. 2448); A-abr+n within Al Mufijamul Kabr (17/330, no. 911); Ab D+wd within As-Sunan (3/13, no.2514); Ibnu M+jah withinAs-Sunan (2/940, no. 2813); Ibnu Jarr withinAt-Tafsr(10/30); Ab fiAw+nah withinAl

Musnad (5/101-102); Amad within Al Musnad (4/157); Ab Yafil+ within Al Musnad (3/283, no. 1743); A-ay+las withinAl Musnad(no. 1010); At-Tirmidh withinAl Jmifi (5/270, no. 3083); Al Baghaw withinMafilimAt-Tanzl (2/646); (2/646); Al Baihaq within As-Sunan Al Kubr (10/13); Al +kim within Al Mustadrak(2/328);Al Khb within Talkh Al Mutashbih (1/100); Al Qarr+b within Fal Ar-Ramyi f Sablillh (10, 11). And issuedby Ad-D+rim in As-Sunan (2/402) and Al Qarr+b within Fal Ar-Ramyi f Sablillh (no. 9) with the status adthmarffi from fiUqbah bin fimir with a a sanad in accordance with the provisos of Bukh+r and Muslim.25 Hadith marffi from fiUqbah bin fimir issued by: fiAbdur-Razz+q in Al Muannaf (10/409-410, no. 19522); IbnuAb Shaibah in Al Muannaf (5/349-350); Al Fasaw in Al Mafirifah wat-Trkh (2/502); Amad in Al Musnad(4/144, 146, 148, 222); Ab fiAw+nah in Al Musnad(5/103-104); A-ay+las in Al Musnad(no. 1006); Safid binManr inAs-Sunan (213/206-207)(no. 2450); At-Tirmidh inAl Jmifi (4/174)(no. 1637); Ibnu M+jah inAs-Sunan(2/940)(no. 2811); Ad-D+rim inAs-Sunan (2/204-205); Ibnu Al Jd inAl Muntaq (no. 1062); Ab D+wd in As-Sunan (3/13)(no. 2513); An-Nas+I in Al Mujtab (6/28) but Al Mundhir does not attribute this adth to anyoneother than Ab D+wd in Mukhtaar Sunan Ab Dwd(3/371); A-abr+n in Al Mufijam Al Kabr(17/340, 341,

342)(nos. 939-942); Al +kim in Al Mustadrak (2/95); Al Baihaq in As-Sunan Al Kubr (10/13, 14, 218); A-a+w in Mushkilul Athr (1/119, 368); Al Baghaw in Sharus-Sunnah (10/381)(no. 2641); Al Baghaw inMafilim At-Tanzl (2/647); Al Ajurr in Tarm An-Nard wash-Sharanji wal Malh (nos. 1-3); Al Khab inMuwaa Auhm Al Jamifi wat-Tafrq (1/113-114); Ibnu ibb+n as in Fatul Br (6/91); and Ibnu fiAs+kir in AlArbafiain fl aththi fial Al Jihd(no. 29) with the editorial: Indeed All*h enters thre people into jannah becauseof one arrow: The one who makes it seeking good thereby, the one who shoots it and the one who hands it to him. Soshoot and ride, and if you shoot that is dearer to me than if you ride. And play is only in three things: A mantraining his horse, and playing with his wife, and shooting with his bow and arrow. Whoever gives up shooting afterlearning it because he is no longer interested in it, that is a blessing for which he is ungrateful - or that he hasrejected. a adth (Sunan an-Nasfi3578).


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In another narration:

,Whoever has learnt archery and then he forgets ithe is denied blessings.26

Narrated in As-Sunan the Messenger of Allh said:

And every entertainment carried out by a person is

in vain except archery, training his horse, and

26 This adth comes from:Firstly: fiUqbah bin fimir as mentioned earlier.Secondly: fiAbdull+h bin fiUmar in Dhikru Akhbr Abahn (2/121) andilyatul Awliy (5/249); Ibn fiAdiy in AlKmil (6/2177); Al Qarr+b in Falur-Ram (6 and 31) with a afif isn+d because of Muammad bin Muin AlAsad.Thirdly: Ab Hurairah narrated by A-abr+n in A-aghr (1/328)(no. 543 in Ar-Raw Ad-Dn) and Al Awsa;and Al Bazz+r as in Mujmafiul Barain (1/120/ ) andMujmafiuz-Zawid (5/269-270) and Al Targhb wat-Tarhb

(2/172); Al Khab in Trkh Baghdd(12/61) andMuwaa Auhmil Jamifi wat-Tafrq (2/381); Ibnu An-Najj+r inDhailit-Trkh Baghdd(18/237); Ar-R+fifi in At-Tadwn ft-Trkh Qazwn (3/366); Al Qarr+b in Falur-Ram fSablillh (28); Ibnu Ab +tim in Al fiIlal (1/313)(no. 939) and he says: This adth is munkar but its isnd hasbeen pronounced asan by Al Mundhir in At-Targhb wat-Tarhb, (2/172); Al Haitham inAl Majmafi (5/270) andin its sanad there is Qais bin Ar-Rabfi who is assured by Shufibah and Ath-Thawr and others, but it is pronouncedafif by the jam+fiah of ahlil adth, whilst other people have within their sanad that it is thiq+t (trustworthy).Fourthly: With a mursal isn+d from Yay+ bin Safid who was narrated by Al Qarr+b in Falur-Ram f Sablillh(no. 29); As-Suy inAl Jmifiul Kabr(4/350)(10837).Fifthly: With a mufial (problematic) isn+d (encompasses a weak isn+d) from Ibnu Is+q who is narrated by AlQarr+b in Falur-Ram f Sablillh (no. 30).


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

%

27 This adth comes from:Firstly: fiUqbah bin fimir.Secondly: J+bir bin fiUmair who narrated from An-Nas+ in As-Sunan Al Kubr, in the book Tufatul Ashr+f(2/404) and Nabur-R+yah (4/273); A-abr+n in Al Mufijamul Kabr (2/211)(1785) and Al Mufijamul Ausa likethat which is in Mujmafiul Barain (1/120/ ); Ab Nufiaim in Adth Abl Qsim Al Aam (pp. 17-18); Ibnu

R+hawaih inAl Musnadlike Nabur-R+yah (4/274) and Al Bazz+r inAl Musnad(2/279-280)(1704); Ibnu Al AthrinAsadul Ghbah (1/259); Al Qarr+b in Falur-Ram f Sablillh (nos. 4-5); Al Mundhir is of the opinion that itsisn+d is good in At-Targhb wat-Tarhb (2/170) and it is pronounced a by Ibnu ajar in Tahdhbut-Tahdhb(2/39) and Al Ibah (1/215). Al Haitham said within Al Majmafi (5/269): The narrator of this adth is thenarrator within a Al Bukhr and Muslim, besides fiAbdul-Wahhb bin Bukht and he is thiqt (trustworthy).Refer toAs-Silsilah A-aah no. 315 within this adth there is an addition: Except for four matters (the fourth)is to teach swimming.

Thirdly: Ab Hurairah narrated by Al +kim in Al Mustadrak (2/95); A-abr+n in Al Ausa as in Majmafiuz-Zawid(5/269) and Majmafiul Barain (1/120/ ); Al Qarr+b in Falur-Ram f Sablillh no. 12. Al +kim said:

The adth is a based on Muslims terms.According to me in its isn+d there is Suwaid bin fiAbdul-fiAzz who has been classified weak by the majority of theAhlil adth and left out by Amad. In the isn+d of Al Qarr+b there is fiUmar bin abah bin fiAmr+n who lied in thename of the Prophet . Refer toAl Majrn (2/88),Miznul Ifitidl (3/206) and Tahdhbut-Tahdhb (7/407).This adth is also pronounced afif by Ab +tim and Ab Zurfiah Ar-R+zay+n as in Al fiIlal (1/302). Refer toNabur-Ryah (4/274).Fourthly: Ab Dard+ narrated by Al Qarr+b in Falur-Ram f Sablillh no. 13, and not attributed to As-Suy inAl Jmifiu-aghr(5/402 with explanation). This adth is a. Refer within aul Jmifi (5498).Fifthly: With a mursal isn+d from fiAbdull+h bin fiAbdur-Raman bin Ab usain who is narrated by At-TirmidhwithinAl Jmifi (4/174)(1637).Sixthly: With a mursal isn+d from J+bir bin Zaid who is narrated by Safid bin Manr inAs-Sunan (3/2/208)(2454).

Seventhly: With a Mursal isn+d from Yay+ bin Ab Kathr who is narrated by Safid bin Manr within As-Sunan(213/207)(2451).Eightly: With a mursal isn+d from Makl who is narrated by Al Qarr+b within Falur-Ram f Sablillh no. 14. Itsisn+d is afif because Safiad bin Hubaib is an unknown person as mentioned in Al Mzn (2/120) and Amad binSafid Al Hamad+n, who according to An-Nas+ is not strong.Ninthly: fiUmar bin Kha+b who is narrated by A-abr+n in Al Ausaand also like that found in Al Majmafi(5/269) and Ibnu ibb+n withinAl Majrn (3/37) and this adth is pronounced afif by Al Mundhir bin Ziyad A-+a and he said: He messed up the adths isnd, and he alone narrates the adth as indeterminate from a well-known person, and if he narrated the adth alone,then the adth cannot be used as ujjah . Refer to Nabur-Ryah (4/274).


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

Makl said: fiUmar bin Khab wrote a letter tothe inhabitants of Syria which contained: teach

your children archery and horse riding.29

Within a Al Bukh+r , the Messenger of Allh

said:

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

father was an archer30

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

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


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%

O children of Ismfil! Throw (arrows), for yourfather was an archer. Keep on throwing arrows andI am with Ban so-and-so. So one of the partiesceased throwing. Allhs Messenger said, Why do

you not throw? They replied, How should we

throw while you are with them (i.e. on their side)?On that the Prophet said, Throw, and I am withall of you.31

Safiad bin Ab Waqq+ said: The Messenger ofAllh shot with a bow and arrows at the Battle ofUud and he said to me:

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


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Shoot, Safiad! May my father and mother besacrificed for you!32

And fiAl bin Ab +lib said:

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I never saw the Messenger of Allh mention hisparents together for anyone except Saad bin Mlik.He said to him on the Day of Uud: Shoot, Safiad!

May my father and mother be sacrificed for you!33

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

Indeed the voice of Ab alah on the battlefield is

better than an armybecause at the time he was

32Sunan Ibn Mjah, Kitbus-Sunnah, book 1, adth 135.33 Bukh+r inA-a (6/91, nos. 2905, 4058, 4059, 6184) and Muslim in A-a no. 2412. Al +fi mentionedthis adth as many as 10 other versions, such as that stated by Adh-Dhahab within Siyar Afilmu An-Nubal(1/100).


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on the battlefield, he was on his kness and shootingarrows from his bow whilst reciting the poem: Mysoul and your soul are being redeemed and my face

and your face are being saved.34

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

%

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

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

34 Al Bukh+r in A-a (6/78, 93), (7/128, 361)(no. 2902),(2880),(3811),(6064); Amad in Al Musnad(3/105,206, 265, 286), Faailu-abah (2/803, 848); Muslim in A-a (3/1443, no. 1811); Ibnu Safid within A-abaqt Al Kubr (5/505-506); Ab Yafil+ within Al Musnad(6/137,414, 7/24, 62); Al Baghaw within Sharus-Sunnah (10/401, no. 2661); Al Baihaq in As-Sunan Al Kubr (9/162); Ibn ibb+n in A-a (2250); Al +kimwithinAl Mustadrak(3/352-354); Al umaid inAl Musnad(1202); Ibnul Mub+rak inAl Jihd(no. 89); Al Khabin Trkhul Baghdd(13/224); Al Qarr+b in Falur-Ram f Sablillh (nos. 32-37).35 Narrated in a adth from Ab Naj (fiAmr bin fiAbash As-Sulam) who was narrated by: Ab D+wd in As-

Sunan (4/29, no. 3965); At-Tirmidh within Al Jmifi (4/174, no. 1638) and he said: This adth is a. A-ay+lis in Al Musnad(2/109-110); Ibnu ibb+n in A-a (7/65-66, no. 4596); Al Baghaw in Sharus-Sunnah(10/383) andMafilimut-Tanzl (2/648); An-Nas+ inAl Mujtab (6/26-27) andAunan Al Kubr (like that which isin Tufatul Ashrf(8/163)); Amad inAl Musnad(4/113, 384); Al Baihaq inDalilun-Nubuwah (5/159) andAs-Sunan Al Kubr (9/161); Ibnul Mub+rak in Al Jihd(no. 219); Al Khab in Muwaa Ahmil Jamifi wat-Tafrq(2/284-285); Al Qarr+b in Falur-Ram f Sablillh nos. 18-19, 22-26; Al +kim in Al Mustadrak(2/95) and hesaid: This adth is a based upon the terms of Bukhr and Muslim, even though it was not narrated by them.This statement is agreed to by Adh-Dhahab.According to me in actual fact it is only in accordance with the terms of Muslim alone; Bukh+r did not narrate itbecause within its isn+d is Mafidn bin Ab alah. Whilst Al Mundhar inAt-Targhb wat-Tarhb (2/171) does not


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

mention within its isn+d two abat and he said: From Mifid+n who said: We were surrounded in a battletogether with the Messenger of All*h And Ibnu ibb+n attributed that to him in A-a. Strange that AlMundhar why he did not acknowledge that Mafidn was not a a+b. The Ahli adth are agreed that he was at+bifi.


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Indeed All*h enters three people into jannah bymeans of one arrow: the maker when he has a goodmotive in making it, the one who shoots it, and theone who hands it36

Such is the case because archery can be classified asone of the preparatory matters in the carrying out of

jih+d, amd jih+d is included amongst the most noblepractices of sunnah. Moreover, it is more noble thanthe sunnah practices of ajj or other practices.

Allh decrees:

*=yy_r&st$s)dl!$pt:$#nu$y ufy9$##tpt:$#

yx.zt#u!$$

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u

9$#u

zF$#yyy_u

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


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!$#4ttFty!$#3!$#uuts)9$#

t>9$#t%!$#(#t#u(#y_$yu(#yy_u6y!$#;ur'/r&us r&y_uyy

!$#4y7s9'&u/t!$x9$#et6/u 7ymt/i5u u;My_u;$pt)

$

#yz!$p

#

t/r&

4

)!$#

y

_r&

tDo you consider the providing of drinking water tothe pilgrims and the maintenance of Al-Masjid-al-

arm (at Makkah) as equal to the worth of those

who believe in All*h and the Last Day, and strivehard and fight in the Cause of All*h? They are notequal before All*h. And All*h guides not those


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people who are the limn (polytheists and wrong-doers).Those who believed and emigrated and strove hard

and fought in All*hs Cause with their wealth andtheir lives are far higher in degree with All*h. Theyare the successful.Their Lord gives them glad tidings of a mercy from

Him, and that He is pleased (with them), and ofgardens (Paradise) for them wherein are everlasting

delights.They will dwell therein forever. Verily, with All*h isa great reward.37

Jihd is the best of Acts

It is mentioned within A-a that a man said: I do notcare and I do not want to practice (any deeds) afterembracing Islm besides (increasing) the prosperity of Al

Masjidul arm!

fiAl bin Ab +lib said: Jihd in the Way of All*h is

better than that.

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


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fiUmar bin Kha+b (who was born there, editor) said:Do not raise your voice in the minbar of the Messengerof All*h . If all of you have already finished with

carrying out alt, ask about that matter from theMessenger of All*h . And when fiAl bin Ab lib askedhim, the *y*t 19-22 in Srah At-Taubah were revealed.38

The Messenger of Allh explained that im+n and jih+dare more important than (increasing) the prosperity of Al

Masjidul ar+m, the carrying out of ajj, fiumrah, aw+f,and doing good deeds towards the jam+fiah of ajj bymeans of giving them drinks.

Because of that Ab Hurairah said: More dear to meis a night of vigil in jihd f sablillh than altul-lail on

a night of lailatul-qadr beside the ajar al-aswad.

Because of that keeping watch in border regions is betterthan passing through Makkah or Madinah. Throwingspears and shooting arrows with a bow is better thanal+tus-sunnah. As for regions that are distant from the

enemy lines, then keeping watch there has the sameblessing as al+tus-sunnah.39

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


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

Indeed in jannah there are one hundred degrees

(levels). Between one degree and another degree isthe distance between the earth and the sky. All*h has

prepared it for the mujhidn on His Way.40

Differences of Virtue between Deeds withinthe Elements of Jihd

Jih+d possesses deeds that differ in degrees in accordancewith their levels of difficulty. There are deeds that aremore eminent than others. For instance, there is adifference between unsheathing a sword when desiring tokill an enemy with unsheathing it at close range, orshooting an arrow at the enemy from a distance without a

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


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barrier with shooting an arrow at the enemy from behind acastle wall, and assuredly attacking the enemy castleswalls is higher in degree than the previous examples.

The more challenging those deeds, the more fearful is theenemy under attack or the more beneficial for theMuslims, and so the greater and higher its primacy inblessings. All of this is dependent upon the conditions ofthe enemy and the conditions of the muj+hidn. It can be

that shooting an arrow is more beneficial than theothers,41 or that piercing with a sword is more beneficialthan some other method and so on. Certainly this matter isonly known by those who are fighting.

41 fiUlam+ differ in opinion as to whether it is more superior (in primacy) between riding a horse and throwing aspear? According to M+lik: throwing spears whilst riding a horse is more preferred than throwing. His opinion is

mentioned in the book At-Tamhd (14/84). An explanation regarding this matter is mentioned more completely byIbnul Qayyim within Al Fursiyah (pp. 11-17) and he closes his explanation with the words: The differencebetween the two opinions needs to be separated or distinguished that between one and the other there is a mutualneed or mutual perfection of the other. Neither one is perfect except by means of and with the other. Throwing(spears) is more beneficial if the enemy is far away, but if both are combined then throwing is no longer morebeneficial and the prowess of being on horseback, as well as spearing back and forth is more superior. However, ifboth sides are mutually distant from one another, then throwing is more beneficial and effective. And riding a horseis not perfect except for both those matters. So the most superior is that which gives the most impact and is mostpainful for the enemy and benefits the armies of Isl+m. These differnces are dependent upon the conditions of thearmies and the prevalent conditions. Wall+hu Afilam. Refer toNailul Aur(8/248).


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

Learning what and in what way jih+d constitutes fiAm+lA-+liat (righteous deeds) if their intention is onlyseeking the pleasure of Allh alone. And whoever teachesthis knowledge to other people then he is rewarded thesame as the person who makes jih+d (by means of the

knowledge he teaches) without reducing in the slightestthe reward of the person undertaking jih+d. This matter isthe same as the person who reads Al Qur+n and teaches itto other people. Those who teach knowledge (knowledgeof it ed.) of jih+d must be sincere in their intentionssolely seeking the pleasure of Allh . Likewise also, to

those who teach it they must be sincere and earnest intheir teaching of it. Whilst a students obligations are thathe must respect and be thankful towards his teacher,because whoever is unthankful to mankind is the sameas if he is unthankful to Allh . It is hoped that astudent does not violate the rights of his teacher and vice

versa.


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

Teachers must work mutually together and help eachother in righteousness and piety, as in the command of theMessenger of Allh :

A Muslim is the brother of a fellow-Muslim. Heshould neither commit oppression upon him nor ruinhim42

The similitude of believers in regard to mutuallove, affection, fellow-feeling is that of one body;when any limb of it aches, the whole body aches,because of sleeplessness and fever.43

42 Muslim within A-a no. 2564; Amad in Al Musnad (2/277, 360); Al Baghaw within Sharus-Sunnah(13/130); Al Baihaq within As-Sunan Al Kubr (6/92) from the adth of Ab Hurairah. Al Bukh+r in A-anos. 2442, 6951. Muslim within A-a no. 2580; Ab D+wd within As-Sunan no. 4893. At-Tirmidh withinAlJmifi no. 1426. Amad inAl Musnad2/91. Ab Nufiaim inAl ilyatul Auliy 2/190. Al Baihaq withinAs-Sunan AlKubr (6/94, 201). Al Baghaw within Sharus-Sunnah (13/98) from the adth of fiAbdull+h bun fiUmar .43 Al Bukh+r in A-a no. 2586; Ibnu Mundah in Al Im+n nos. 318-322; Hann+d in Az-Zuhd no. 1029. A-ay+las in Al Musnad nos. 2048-2049. Bashal in T+rkh W+si (p. 201); Amad in Al Musnad (4/270, 274); Ibnu


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By the One in Whose hand is the soul of

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

A faithful believer to a faithful believer is like thebricks of a wall, enforcing each other. (While

ibb+n in A-a 1/228, no. 233; Al Baihaq in As-Sunan Al Kubr+ (3/353), Al Ad+b no. 40, Al Arbafiain A-ughr+ (no. 122). Ar-R+mahurmuz in Al Amth+l (pp. 84-85; Al Qa+fi in Musnadush-Shih+b (nos. 1366-1368).Ab Nufiaim in Dhikru Akhb+ri Abah+n (2/62, 74); Al Khab in T+rkh Al Baghd+d (12/65). Al Mundhir within

the book Al Arbafiain adthan f in+fiil Mafirf p. 87: According to A-abr+n this adth is a.44 Al Bukh+r within A-a no. 13; Muslim in A-a no. 45; At-Tirmidh in Al J+mifi no. 2515; Ad D+rimwithin As-Sunan 2/307; Ibnu M+jah within As-Sunan no. 67 from the adth of Anas bin M+lik . An-Nas+I in AlMujtab+ (8/115); Al Baghaw in Sharus-Sunnah no. 3474; Al Ism+fil as in Fatul B+r (1/57). Al +fi Ibnu ajarsaid: "Al Khair is a term that includes obedience and matters that are allowed in the affairs of the world and theHereafter and it does not include that which has been forbidden by All*h . Love in that adth is the desire toachieve righteousness". He quoted the words of Al Karm+n: "Included within mn is to hate the evils that happentowards one's brothers in the same manner as he hates evils occurring towards himself. Because love towardssomething requires a person to hate that which contradicts it. This text was not mentioned within the adth becauseit was considered sufficient". Refer to Fatul Br(1/57-58).


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

%

Nurse no grudge and do not sever ties of kinship

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

45 Al Bukh+r within A-a nos. 481, 2446 and 6026; Muslim within A-a no. 2585; An-Nas+ within AlMujtab (5/79-80); At-Tirmidh inAl Jmifi, no. 1993; Al Baghaw in Sharus-Sunnah, no. 3461; Amad within AlMusnad (4/104, 405, 409). Ibnu Ab Shaibah in Al Munaf (11/21) and Al m+n (90); A-ay+lis in Al Musnad(503); fiAbdun bin umaid in Al Muntakhab (555); Ibnu ibb+n in A-a, (231, 232 - Al Is+n); Ar-R+mahurmuz inAl Amthl (p. 85); Ab Ash-Shaikh inAl Aml (300); A-abr+n inMakrim Al Akhlq (89). Ad-D+ruqun inAl Mutalaf wa'l Mukhtalaf(3/1609); Al Qa+fi in Musnadush-Shihb (134, 135) from Ab Ms+ AlAshafir.46

This adth is by means of Ibnu Shih+b Az-Zuhr from Anas bin M+lik in Al Muwaa (2/907/14) without the part:do not sever ties of kinship; Al Bukh+r in A-a no. 6076, Al Adabul Mufradno. 298; Ab D+wd in As-Sunan no. 4910; Ibnu ibb+n in A-a no. 5631; Al Baghaw in Sharus-Sunnah (3522); Ab Nufiaim in Alilyatul Auliy (3/374) and within it is: do not sever ties of kinship. However, the clause and nurse no aversionis not there because it is missing. Ibnu fiAbdil Barr in At-Tamhd(6/116) narrates that within it is the clause: do notcompete (contend, be jealous of) with each other, which is part of the adth from Ab Hurairah as we haveexplained inAkmul ajr fl Kitb was-Sunnah no. 1 and no. 3. M+lik is not alone in narrating this adth fromAz-Zuhr, yet however, it is followed by Shufiaib bin Ab amzah such as that narrated in Al Bukh+r within A-a no. 6065; Amad in Al Musnad (3/225); Al Baihaq in As-Sunan Al Kubr (10/232), Al Adab no. 300, AlArbafiain A-aghrno. 136. And Amad added: if they meet each other the best is the one who initiates salm.AlAlb+n said in Al Irw+ (7/93): The isnd of this adth is a in accordance with the terms of Al Bukhr andMuslim. However, I am concerned about this addition from the irregular (that differs with the stronger adth)adth of Anas because Shufiaib himself narrates it from Az-Zuhr without the rest of the narrators. Wallhu Afilam.

In my opinion, Shufiaib is not alone in his narration from Az-Zuhr:1. This additional clause originates by way of Ab Nufiaim Al Fal bin Dukain from M+lik from Az-Zuhrwhich is narrated by At-Tirmidh and Ibnu fiAbdil-Barr within At-Tamhd(6/116); by means of fiAbdull+hbin fiUmar from Az-Zuhri as narrated by A-abr+n in Al Ausaand abr+n within Majmafiul Barain(1/252/ ); Al Haitham said inAl Majmufi (8/67): Within its isnd are people who are unknown.

2. Mafimar bin R+shid who was narrated by fiAbdur-Razz+q in Al Muannaf (no. 20222); Amad in AlMusnad (3/165, 199); Al Baihaq within As-Sunan Al Kubr (7/303), Al Arbafiain A-ughr (no. 135);Muslim in A-a (4/1983) by means of Yazd bin Zuraifi and Muammad bin R+fifi and fiAbd binumaid from fiAbdur-Razz+q. Yazd added the clauses: Do not sever ties of kinship and Do not beangry with each other.


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

Within As-Sunan, the Messenger of Allh said:

Shall I not inform you of what is more virtuous thanthe rank of a-iym, a-alt, and a-adaqah?They (the a*bat) asked, What O Messenger of

All*h ()? It is putting things right betweenpeople, because what destroys good relations is theshaver (destructive); I do not say the shaver of hair,but the shaver of the Deen.47

3. Sufy+n bin fiUyainah who is narrated by Muslim in A-a (4/1983); At-Tirmidh inAl Jmifi no. 1935;Al umaid inAl Musnadno. 1183; Amad inAl Musnad(3/110); Ab Yafil+ inAl Musnad(6/251-252);

A-ay+las inAl Musnadno. 2091.47 Ab D+wd inAs-Sunan no. 4919; At-Tirmidh inAl Jmifi no. 2627; Ibnu ibb+n inA-a no. 1982; AmadinAl Musnad (6/444) from a marffi adth of Ab Dard+ . According to At-Tirmidh this adth is a. In myopinion this adth fulfills the requirements of Al Bukh+r and Muslim; however it does not have the clause, I donot say the shaver of hair but it only has the comment from Tirmidh after the mention of that adth and hisclassifying it as a. Then it has been summarized as marffi by means of Yafish bin Al Wald from the servant ofAz-Zubair from Az-Zubair Al fiAww+m. However, this adth is considered to possess a flaw. Refer within the bookAt-Tufah (3/320) because there is an unknown servant of Az-Zubair. However, he said: Al Mundhar said:Narrated by Al Bazzr, Al Baihaq and others with a jaid isnd. The words of Al Mundhar are located in At-Targhb (4/12).


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

%

The gates of Paradise will be opened on Mondaysand on Thursdays, and every servant [of All*h] whoassociates nothing with All*h will be forgiven,except for the man who has a grudge against hisbrother. [About them] it will be said: Delay these

two until they are reconciled.48

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


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It is not lawful for a Muslim to desert (not to speakto) his brother Muslim for more than three dayswhile meeting, one turns his face to one side and the

other turns his face to the other side. Lo! The betterof the two is the one who starts greeting the other.49

It is arm by Law to hold Hostilities (bearenmity) towards another Person without an

Obvious Reason (what is true)

It is forbidden for a mufiallim to bear enmity (holdhostilities towards) another person or harm him, both ineither words or deeds without a reason that is true. Allh decrees:

49 A adth narrated by Ab Ayyb Al An+r narrated by M+lik in Al Muwaa (2/906, 907/13) from Ibnu Shih+bfrom fiA+ bin Yazd Al Laith; Al Bukh+r in A-a no. 2560; Al Bukh+r in Al Adabul Mufrad no. 406;

Muslim inA-a no. 2560; Ibnu ibb+n inA-a no. 5640; Amad inAl Musnad(5/422); Ab D+wd inAs-Sunan no. 4911; Al Baghaw in Sharus-Sunnah no. 3521; A-abr+n in Al Kitb (4/144); Al Qa+fi in MusnadAsh-Shihb no. 881.

The clause: (this one avoids and that one avoids) was narrated by fiAbdur-Ramanbin Is+q from Az-Zuhr as of that narrated by A-abr+n in Al Mufijamul Kabr(4/145). And the narration of the

a+b Az-Zuhr and others, and they numbered eight, was with the clause in Al Munaf: (this one turns away and that one turns away). Refer to the book Al Akmul Hajr fl Kitb was-Sunnah,adth no. 2.


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And those who annoy believing men and womenundeservedly, bear on themselves the crime ofslander and plain sin.50

A person is forbidden from delivering penalties or

sanctions upon another person who has not carriedout any mistakes, been oppressive or exceeded thebounds.

To impose sanctions and penalties on the basis ofdesires only constitutes tyranny, which has been

declared haram by Allh and His Messenger .

Within a quds adth Allh has decreed:

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


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!

,

O my slaves, I have made oppression unlawful formyself and I have made it unlawful among you, sodo not oppress one another.51

It is arm to bestow Punishment except bymeans of that, which is in Accordance with

Ash-Sharfiah

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

As an example, a mufiallim orders his followers to boycottor ostracize a person without a legitimate reason. Thiskind of act is included amongst those kinds pof acts

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


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carried out by priests and rabbis from amongst theChristians and the Jews, and the leaders of heretical sectstowards their followers.

Ab Bakr A-iddq , and he was the khalfah after theMessenger of Allh , said to his community: All of yoube obedient to me as long as I am obedient to All*h. If Ido something in disobedience to All*h then there is noobedience from you all to me.

The Messenger of Allh said:

There is no obedience to a being in matters that are

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

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


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Whoever among you commands you to dosomething that involves disobedience to All*h, donot obey him53

If a mufiallim or teacher commands his followers toboycott, ostracize, neglect, distance a person, or otheractions, then he must be scrutinized in more detail.Whenever someone has carried out

risalah bai'at

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