1. The term al-jamaa’ah, in this context, refers to the
Companions of the prophet sallAllahu ‘alayhi wa sallam and
Those who follow them in goodness until the day of
Resurrection; those who cling to their way and to their
Narrations. It is they who are the saved-sect. All those who cling
To their methodology (manhaj) are from the jamaa’ah, even if
They err in some specific issues.
2. It is not permissible to cause splits in the Religion, nor to
cause trials and discord (fitnah) between the Muslims. Whatever
the Muslims differ in, then it is obligatory to refer it back to the
Book of Allah, the Sunnah of His Messenger sallAllahu ‘alayhi
wa sallam, and what the Salafus-Saalih (Pious Predecessors) were
[agreed] upon.
3. Whosoever leaves the Jamaa’ah, then it is obligatory to give
him sincere counsel and advice (naseehah), to call him [to what
is correct], to discuss with him in a good manner and to establish
the proofs to him. If he repents, then fine, otherwise he is to be
punished in accordance with what the Sacred Law requires.
4. It is obligatory to cultivate the Muslims upon the clear and
decisive meanings of the Book, the Sunnah, and the scholarly
consensus. It is not permissible to test (imtihaan) the general
body of Muslims regarding issues that are abstruse and subtle,
or regarding meanings that are deep and profound.
5. The basic rule (asl) concerning all Muslims is that they are
deemed to possess good intent and sound belief, until and
unless the opposite of this becomes manifest. The basic rule is
to construe their words upon their best possible meaning.
Whosoever manifests resistance to the truth or displays evil
intent, then it is not permitted to go to great lengths in finding a
suitable explanation to it.
6. Those Muslim sects that have departed from the fold of the
Sunnah are all under the threat (wa’eed) of destruction and
[punishment in] the Hellfire. The ruling concerning them is like
the ruling concerning the people who are under the threat of
Allah’s punishment (ahlul-wa’eed), except for those amongst
them who are inwardly unbelievers. As regards the pseudo-
Muslim sects that are outside the fold of Islaam, then in general,
they are to be considered unbelievers. The ruling concerning
them is like that of the apostates (murtadoon).
7. The Friday Prayer and the Congregational Prayers are from
the greatest manifest symbols (sha’aa’ir) of Islaam. Prayer
behind one whose true nature is hidden is valid and correct. To
not pray behind him claiming that his true state is unknown, is
an innovation (bid’ah).
8. It is not permissible to pray behind someone who manifests
innovation or wickedness and impiety (fujoor) when it is possible
to pray behind other than them. If it does take place, then the
Prayer will be deemed valid and correct, but the performer of such a Prayer will have sinned – unless he intended by that to repel a greater evil. If one cannot find anyone to pray behind, except someone of the likes of him, or greater in evil than him, then to pray behind such a person is permitted, and it is not permissible to abandon praying behind him. Whoever is judged to have committed unbelief (kufr), then Prayer behind him is not permissible.
9. The leadership of the whole nation (imaamatul-kubraa) is
decided by either scholarly consensus or by the pledge of fealty
and allegiance (bay’ah) given by those Muslims who have the
political power to enact or dissolve a pledge to the ruler (ahlul-
halli wal-‘aqd). Whoever takes power by force, such that he
gathers the Muslims under him, then it is obligatory to obey him
in that which constitutes obedience to Allah, and to give him
sincere advice and counsel. It is not permissible to revolt against
the Muslim ruler except in cases where he manifests clear
unbelief (kufr buwaah), for which there is a decisive proof from
Allah concerning it.
10. Performance of Prayer, Pilgrimage and Jihaad are all
obligatory under the Muslim leaders, even if they are tyrannical.
11. It is forbidden for the muslims to fight between themselves
Out of worldly motives or out of partisanship. Such actions are
From amongst the greatest of the major sins. It is permitted to
Fight the innovators and the rebels (ahlul-baghee) – and the likes
Of them – if it is not possible to prevent them with measures
Lesser than this. This is to be determined according to the
Resultant benefits and the situation at hand.
12. The noble Companions are all trustworthy (‘udool) and they
are the best of this ummah. Testifying to their faith and
excellence is an absolute fundamental that is known from the
Religion by necessity (al-ma’loom minad-deen bid-daroorah). To love them is part of Religion and faith. To hate them is unbelief and hypocrisy. It is necessary to withhold from entering into the differences that befell them and to abandon discussing this matter so as not to belittle their rank and station. The most excellent of the Companions was Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee. They are the Rightly-Guided Successors. The right concerning their succession (khilaafah) was in the exact order that it occurred historically.
13. The Religion includes loving the Family (ahlul-bayt) of
Allah’s Messenger sallAllahu ‘alayhi wa sallam; having
allegience for them; honouring their status; and recognising the
excellence of his Wives, who Allah has declared to be the
Mothers of the Believers (ummuhaatul-mu’mineen). [The
Religion] includes loving the Pious Predecessors, the scholars of
the Sunnah, and all those who follow them in goodness. It also
includes keeping away from the innovators.
14. Jihaad in the Path of Allah is the top most part of Islaam;
and it will continue on until the Day of Resurrection.
15. Ordering the good and forbidding the evil is from the
greatest symbols of Islaam and amongst the causes which
preserve and protect the Muslim community. This duty is an
obligation according to one’s ability, taking into consideration
the resultant benefits (maslahah) in doing so.
