Divesting from Corporations is Insufficient: We Need to Divest from Israel

Over the past couple of weeks, dozens of student groups across American campuses have called for their universities to divest – to take their money out of the investments – of companies and corporations that are complicit in and profiting from Israel’s war, occupation, and genocide. While this is a good step, it avoids divesting from the state of Israel, the primary perpetrator of the ethnic cleansing and genocide of Gaza.

Here is a partial list from the Pennsylvania chapter of the Council on American Islamic Relations from April 28th:

The referendum at the University of Pennsylvania, for example, asks the university’s undergraduate student body, “Should the University of Pennsylvania divest its endowment fund from companies and organizations that profit from, engage in, or contribute to the government of Israel’s human rights violations?”

On April 16th, a similar referendum at Rutgers University passed at their Spring 2024 Student Election, with undergraduate students voting ‘Yes’ to the question, “Should Rutgers, the State University of New Jersey, divest its endowment fund from companies and organizations that profit from, engage in, and contribute to the government of Israel’s human rights violations?”

Neglecting to call for divestment from the State of Israel, and Israeli state and government institutions, is not something new to the Palestine solidarity movement in the US, unfortunately. The 2021 Investment Policy statement of the American Friends Service Committee (AFSC – representing the Quaker Church) states,

“Investments should not be made in companies which consistently, knowingly, and directly facilitate and enable state violence and repression, war and occupation, and/or severe violations of international law and human rights. This includes, but is not limited to, companies involved in the following business activities… Companies that facilitate and enable violations of international law and human rights as part of the Israeli occupation of Palestinian and Syrian lands and/or as part of Israeli apartheid.”

When I asked Michael Merryman-Lotze, the then-coordinator for AFSC’s Israel/Palestine and Middle East policy and advocacy work (and current Just Peace Global Policy Director), in 2012, about whether AFSC supports divestment from Israel, he said that the organization could not internally pass a resolution to completely divest from Israel because too many of their members felt that this would represent anti-Semitism. Therefore, they have called for and directed many campaigns against corporations involved in the occupation, such as Sabra Hummus and Pillsbury. But they haven’t themselves divested from the state of Israel, and they don’t call on other institutions to do so.

Failing to divest from the state of Israel, and to call for others to do so, violates, undermines, and misrepresents the BDS movement. It means crossing the picket line, and continuing to send money to Israel. In 2005, one year after the historic advisory opinion of the International Court of Justice (ICJ) which found Israel’s wall built on occupied Palestinian territory to be illegal, Palestinian civil society called for boycott, divestment and sanctions against Israel until it complies with international law and universal principles of human rights.

It’s certainly worth reviewing the entire text of the call for boycott, divestment, and sanctions and the breadth of endorsers from Palestinian civil society. The BDS call is explicitly conditioned on the state of Israel’s violations of international law. This is particularly important today, as I mentioned above, as the state of Israel is perpetrating genocide against the people of Gaza.

We, representatives of Palestinian civil society, call upon international civil society organizations and people of conscience all over the world to impose broad boycotts and implement divestment initiatives against Israel similar to those applied to South Africa in the apartheid era. We appeal to you to pressure your respective states to impose embargoes and sanctions against Israel. We also invite conscientious Israelis to support this Call, for the sake of justice and genuine peace.

These non-violent punitive measures should be maintained until Israel meets its obligation to recognize the Palestinian people’s inalienable right to self-determination and fully complies with the precepts of international law by:

1. Ending its occupation and colonization of all Arab lands and dismantling the Wall
2. Recognizing the fundamental rights of the Arab-Palestinian citizens of Israel to full equality; and
3. Respecting, protecting and promoting the rights of Palestinian refugees to return to their homes and properties as stipulated in UN resolution 194.

Notice how the call from Palestinian civil society puts the onus of responsibility for the occupation, and for its continuing violations of human rights and international law squarely upon the state of Israel. Palestinians and their international supporters have expanded BDS to apply to all of those who do business with and support the state of Israel – including the above-mentioned corporations – but to hold the corporations accountable without holding the state of Israel accountable is insufficient, and belies the nature of Israel’s land theft, occupation, and genocide.

Understanding the conditional nature of the call for boycott, divestment, and sanctions proves wrong those who say that BDS is anti-Semitic. Yet it’s on these grounds that BDS has been outlawed in many states.

How ridiculous is it to say that our public funds must be invested in the state of Israel, and to call for otherwise is anti-Semitic? Who has the right to compel us into giving money to Israel? At least 34 states have laws which do just that, and Just Vision produced a film, Boycott, about these laws and those who have challenged them:

It’s certainly worth interrogating the idea that the state of Israel represents the Jewish people. In fact, Jews across the spectrum, from Orthodox to Reform, have denied this, whereas the largest constituency in America promoting this idea, John Hagee’s Christians United for Israel, isn’t even Jewish. So what does this say for the idea of Jewish autonomy and self determination?

On the other hand, here is Rabbi Shlomo Lefkowitz of Neturei Karta speaking in Brooklyn, New York, in February, addressing a conference of Torah Jews, saying, “Zionists falsely claim to be carrying the name of the Jewish people.”

Similarly, Noah Hurowitz wrote an article in New York Magazine in November, Not in Their Name: Jewish Voice for Peace doesn’t just oppose the war; it challenges the link between Jewish identity and support for Israel:

For as long as Zionism has existed as a political force in Jewish life, so too have Jewish anti-Zionists. From its birth in the late-19th century, the nationalist movement for a Jewish homeland in Palestine has met some resistance from within Jewish communities…

Indeed, for anyone who is familiar with the moral foundation of Judaism, as elucidated by Moses, it is readily apparent that the state of Israel does not practice or represent Judaism. No, the state of Israel represents the settler-colonial, racist doctrine of Zionism, whereby the state favors in its policies and practices people of White, Jewish ethnicity to the exclusion of the Black and Brown, Arab, Christian, Muslim, Palestinian people who have historically resided on the land.

As Ben White wrote in 2016 in the above-referenced article:

The crude racism of private individuals… might get the headlines, but it is the Israeli state and its institutions that created and perpetuates the colonial status quo, and which must be held to account.

Therefore, as we witness the state of Israel perpetrating genocide, and the United States aiding and abetting its crimes, we must defy the laws and dictates of the United States and hold the perpetrators fully to account.

In fact, the BDS Movement is not just a negation of Zionist settler-colonialism. Every dollar that is divested represents an opportunity to invest in something else. So rather than investing in weapons and the imposition of a system of apartheid, the money can be spent on healthcare, housing, food, water, public transportation, and other essentials for the people there – and, considering that the United States is sending hundreds of billions of dollars abroad – may very well be better spent on our local communities.

As Allah SWT says in the Quran (5:32):

مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍۢ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًۭا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًۭا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرًۭا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ

That is why We ordained for the Children of Israel that whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity. ˹Although˺ Our messengers already came to them with clear proofs, many of them still transgressed afterwards through the land.
– Translation by Dr. Mustafa Khattab, The Clear Quran

FREE PDF: “Islam and the Problem of Israel,” by Dr. Ismail al-Faruqi

First published in 1980 by the Islamic Council of Europe; republished in 2003 by the Other Press, Selangor, Malaysia.

From the back cover:

“The problem of Israel confronting the Muslim world today has neither precedent nor parallel in Islamic history. The Muslim World has tended to regard it as another instance of modern colonialism, or at best, as a repetition of the Crusades. The author shows how Israel is neither one of these; but that it is both and more. The book goes into the nature of Zionism, its history, what has kept it alive, Islam’s verdict concerning Israel today, the question on whether the secular Palestinian state is an answer to the problem of Israel, and many other topics about this great problem.

Professor Ismail Raji al-Faruqi (1921 – 1986) is widely recognized as an authority on Islam and comparative religion. A Palestinian by birth, Faruqi was the author of several books, among them Al-Tawhid: Its Implications for Thought and Life, Trialogue of Abrahamic Faiths, Christian Ethics, Historical Atlas of the Religions of the World, and The Cultural Atlas of Islam which he co-authored with his wife Dr. Lois Lamya al-Faruqi. The Faruqis fell victim to an assassin’s knife in the early hours of May 27, 1986 in their house in Philadelphia, USA.”

Download link: https://drive.google.com/file/d/1wTjgULJtL79n67R4JjM4CjRhWXeyTrTI/view?usp=sharing

The Destruction of Gaza’s Education System

There has been a lot of attention on the suffering and killing of children in Gaza in the past month, but what is seldom mentioned in Western media is the levels of academic achievement and excellence in Gaza and the Palestinian territories prior to these attacks, and the scale of the damage that has been done.

According to the World Bank, Gaza and the West Bank have some of the highest literacy rates in the world, with a literacy rate of 97.5% for people above the age of 14. Children in Palestine deeply value their education, and have long seen education as the key to finding opportunity.

Here’s a video of children returning to school for the start of the Fall semester in Gaza, just two months ago:

As Thomas White, the Director of the United Nations Relief and Works Agency – UNRWA for short – said in the video, children in Gaza have had their education interrupted over the past several years because of Israeli attacks. They’ve been enduring trauma and poverty, and they have persisted in spite of that.

In fact, more than half of the 2.2 million residents of Gaza are under the age of 18. Children.

One of the most common news reports that I heard from Gaza prior to these attacks were of children memorizing the Quran – memorizing by heart the entire 604-page book of the Word of God.

And Gaza’s universities have had very strong reputations. The Islamic University of Gaza is world renown. Al Azhar University – one of the oldest universities in the world – has a branch in Gaza. 

Now, because of Israel’s complete siege and attacks, the children of Gaza are suffering and being killed. Schools aren’t operating, and, as some of the largest buildings in Gaza, they’re serving as shelters for the more than 1.5 million people who have been forced to flee from their homes.

People search for survivors and the bodies of victims amid the rubble after an Israeli air strike in Khan Younis in the southern Gaza Strip, on 8 November 2023 (AFP)

A young girl in Gaza who was forced from her home, but brought her diplomas with her, talking about wanting to be an engineer when she grows up:

https://www.youtube.com/shorts/I1HCBgqVPOk

Here’s a PhD student in Gaza, Hamza Mustafa Abu Tawha, sharing a video of a portion of his library before it was destroyed: 

On November 2nd, Truthout reported:

“Israeli air raids damaged four UN-run schools in refugee camps across the Gaza Strip over the course of just 24 hours this week, the United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA) reported Thursday.

According to the agency, the bombardments damaged two schools-turned-shelters in the Jabalia refugee camp and Beach refugee camp in northern Gaza. The shelter in Jabalia, Gaza’s largest refugee camp, was hit after two days of heavy Israeli shelling in the area that killed and wounded hundreds.

Israeli strikes hit two more schools-turned shelters in the Al Bureij refugee camp in southern Gaza — an area that Israel has been ordering Palestinians to evacuate to as a supposed safe zone.

In all, the Israeli strikes killed at least 23 people and injured at least 36 people. The UNRWA reported that the strikes killed at least one child — though, with the high proportion of children being killed by Israel’s genocide, and Palestinians warning that Gaza is becoming a “graveyard for children,” it is possible that the Israeli strikes killed far more children.

According to UNRWA estimates, the four shelters that Israel bombed or damaged were housing nearly 20,000 people combined. In total, the agency says that roughly 150 UNRWA buildings are being used to shelter around 700,000 people, or around a third of the 2.2 million Palestinians who live in Gaza.

UNRWA called for a “humanitarian ceasefire” in the face of the devastation.

“Across the Gaza Strip, these shelters should be a safe haven, under the flag of the United Nations. International humanitarian law leaves no doubt that civilians and civilian facilities must be protected,” the group wrote. So far, Israeli strikes have killed 72 UNRWA employees since the current siege began on October 7, 2023, the agency highlighted.

“Overnight, we lost Mai, a bright software developer in her mid-20s with physical disabilities. She was displaced from her home and killed in the Jabalia Refugee Camp with members of her family,” the agency wrote. “How many more? How much more grief and suffering? A humanitarian ceasefire is overdue for the sake of humanity.”

Al Jazeera reported from the ground at the site of the schools:

Israel has damaged at least 92 schools in Gaza. And it’s not just schools that Israel has bombed, but universities as well. On October 12th, the Israeli military bombed the Islamic University of Gaza. On November 4th, Top War reported that  Israel bombed the Gaza campus of  Al Azhar University, killing at least 12 people and injuring more than 50, with an unknown number of casualties remaining under the rubble.

Video of the bombing of Al Azhar:

According to Middle East Eye, as of November 8th, Israel has killed 10,569 people, including 4,324 children, and wounded more than 26,000 people. At least 2,550 people are still missing, including 1,350 children. The vast majority of these people are believed to be dead and buried under rubble.

The past month is certainly not the first recorded incident of Israel targeting and destroying Palestinian cultural and educational institutions. In fact, the theft, appropriation, and erasure of Palestinian cultural and intellectual traditions have always coincided with the appropriation and theft of Palestinian land.

Benny Bruner produced the documentary, “The Great Book Robbery,” about the systematic theft of more than 30,000 books from Palestinian libraries during the Nakba of 1948:

Thus it is incumbent upon anyone who wishes to see truth, justice, and reparations for Palestinians to call for an immediate end to Israel’s attacks on Palestinian children and Palestinian educational institutions, for an end of the siege of Gaza and the occupation, and the right of Palestinians to return to their lands, and for the books held in the Israeli National Library to be returned to the Palestinian people.

Hadith: Ten Disgraced Groups on the Day of Judgement

Mu’adh ibn Jabal, may Allah be pleased with him, said: I once asked, ‘Oh Messenger of Allah! What of the saying of Allah, the High and Majestic, On the day when the Horn is to be blown, and you shall come in hosts.

And the Prophet, peace and blessings upon him, said, ‘Oh Mu’adh ibn Jabal, you ask about a formidable thing!’ Then he wept abundantly and said:

‘Ten different kinds [of people] of my nation will be gathered in groups distinct from the groups of the Muslims. Their forms will have been changed: some will have the forms of monkeys, others the forms of pigs, others will be upside down, their legs upwards, being dragged on their faces. Some will be blind, hesitant. Others will be deaf and dumb, lacking in reason; others still will be chewing their tongues which will hang on their chests, and their saliva will be pus, so that they disgust the other people of the gathering. Some will have their hands and feet cut off, some will be crucified on tree-trunks of fire, some will be fouler than putrid cadavers, and some will wear flowing robes of tar.

As for those whose forms resemble monkeys, they are the slanderers.
Those who have the forms of pigs are the people of ill-gotten, illicit, and unlawfully taxed money.
Those whose heads and faces are beneath them are those who consumed usury. The blind are those who ruled tyrannously.
The deaf and dumb are those who were proud of their actions.
Those who chew their tongues are the scholars and judges whose conduct different from their words.
Those whose hands and feet are cut off are those who injured their neighbors.
The people crucified on trunks of fire are those who frequently denounced people to the authorities.
Those fouler than putrid cadavers are those who enjoyed passions and pleasures but withheld Allah’s due in their wealth.
And those who wear the robes [of tar] are the arrogant, the boastful, and the conceited.'”

Related by al-Qurtubi, may Allah have mercy on him, in his Memorial.

Taken from Mostafa al-Badawi’s translation of Imam Abdullah ibn Alawi al-Haddad’s The Lives of Man: A Guide to the Human States: Before Life, in the World, and After Death

A Paradigm for Establishing Islam: Shehu Uthman Dan Fodio’s Bayan al-Wujub al-Hijrah ala al-Ibad – “The Exposition of the Obligation of Emigration Upon the Servants of God and the Exposition of the Obligation of Appointing an Imam and Undertaking Jihad”

This is an important book written by Shehu Uthman Dan Fodio two years after he and his community emigrated from Degel to Gudu and established the Sokoto Caliphate in present-day Nigeria in 1804. The book was translated and published by F. H. El Masri in 1978. The only available copy that I’ve found online is through Amazon for $300, so I wanted to make the PDF publicly available.

Here is a link to the complete book in PDF: https://drive.google.com/file/d/17r3oEHXdVT5qbOlhG9jHgs5P1PFdReSj/view?usp=sharing

There are several points in the book that I feel are worth noting here:

• The book is premised on the view that a people are judged according to their leaders. If a people’s leaders are Muslims, then they are among the Muslims. If a people’s leaders are non-Muslims and/or do not judge according to the Divine Shariah, then those people are not Muslims. This is the perspective of the four Maddhahab, and the majority of scholars throughout Islamic history. Unfortunately few scholars today make this point, and religion is seen as the purview of the individual rather than the society and government at large.
  
• Shehu Uthman Dan Fodio writes on page 54: “If unbelievers become Muslims they have to emigrate if they are in a place where they come under the jurisdiction of the unbelievers, for if they do not emigrate, they will be disobedient to God and His Messenger, although their Islam will still be valid.”
  
  This is consistent with verse 72 of Surah al Anfal, in which Allah SWT says:
  إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَـٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌۭ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ ٧٢
  
  “Those who believed, emigrated, and strived with their wealth and lives in the cause of Allah, as well as those who gave them shelter and help—they are truly guardians of one another. As for those who believed but did not emigrate, you have no obligations to them until they emigrate. But if they seek your help ˹against persecution˺ in faith, it is your obligation to help them, except against people bound with you in a treaty. Allah is All-Seeing of what you do.” — Dr. Mustafa Khattab, the Clear Quran

• Chapter 6 of the book is entitled, “On the obligation of appointing an Imam and the obligation of obedience to him and the unlawfulness of rebelling against him and deposing him for any reason short of unbelief.”
  
  In this chapter, Shehu Uthman Dan Fodio writes:
  
  “I say, and success is from God: Be it known that there is consensus on the point that it is the duty of the Muslims to appoint an imam according to the law. With regard to the words of the versifier: ‘It is an obligation to appoint a just imam; know that this is by divine precept, not the judgement of human reasoning.’
  
  “Al-Laqqani said in his Ithaf, ‘That is, to appoint and install an imam. This law is addressed to the whole community (ummah) as from the death of the Prophet SAWS until the Day of Resurrection; but when the influential men (ahl al-hal wa’l aqd) perform this task, it suffices for everyone, no matter whether it be in times of civil strife or otherwise. This is according to the Sunnis, and when [the term] imamate is used unrestrictedly, it means the Caliphate, which is an overall leadership embracing all religious and temporal affairs – [undertaken] on behalf of the Prophet.’ Expounding the meaning of ‘by divine precept’ al-Laqqani said, ‘It means that the obligation of appointing an imam over the community is based on divine law, according to the Sunnis, for a number of reasons, the chief of which is the ijma’ of the Companions who so emphasized it that they considered it the most important of duties and were distracted by it from burying the Prophet SAWS. A similar [situation has occurred] following the death of every imam up to the present day. However, their disagreement on who is suitable for the office of Caliph does not detract from their agreement on the obligation of appointing one. Thus none of them said that there was no need for an imam.’
  
  “Al-Subki said, ‘According to the consensus of the Companions after the death of the Prophet SAWS, men should appoint an imam who will look after their interests. They gave this precedence over all other obligations and people have been abiding by this over the ages. Even if the appointed imam is not the most suitable, nevertheless the mere act of appointing him is sufficient to discharge the [religious] obligation.'”
  
• Concerning the obligation of having a Muslim leader and following him, Shehu Uthman Dan Fodio gives the following hadith from Sahih Muslim as evidence:
  
  “On the authority of Nafi‘ (may Allah be pleased with him) who narrated that when they deposed Yazid and unanimously declared their allegiance to Ibn Muti‘, Ibn ‘Umar (may Allah be pleased with him) came to him. `Abdullah ibn Muti` said: Place a cushion for Abu `Abdul-Rahman, but `Abdullah ibn `Umar said to him: I have not come to sit with you, but to tell you that I heard the Messenger of Allah (peace be upon him) saying: One who withdraws his hand from obedience (to the Amir) will meet Allah on the Day of Resurrection having no excuse, and one who dies without having bound himself by an oath of allegiance (to an Amir) will die the death of one belonging to Jahiliyyah (will die as a pagan).” The Hadith means that it is not permissible to rebel against the ruler unless he commits open Kufr (disbelief), as narrated in the authentic Hadith. Moreover, the Ummah (nation) must choose a just ruler to take good care of their affairs and preserve their rights. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

FREE BOOK IN PDF: “Islam and Family Planning,” by the Egyptian Family Planning Association

I’m pretty much finished typing up this book that my wife and I were blessed to inherit. I haven’t included the Appendix and Bibliography, but I thought the urgency of the moment called for me to share what I’ve typed up so far. It was originally written in Arabic by Dr. Ahmad el Sharabassy, and published in 1965, and then it was translated by Sayed Ismail A. R. and the Egyptian Family Planning Association in 1969. So there may be differences between Egypt in 1965, when and where it was originally written, and now.

Yet the miracle of the Quran is that not a single letter of its text has changed in more than 1400 years. As Ibn Abbas (ra) said, “How can you ask the people of the Scriptures about their Books while you have the Book of Allah which is the most recent of the Books revealed by Allah – and you read it in its pure undistorted form?” And so there are rulings and wisdom that we can derive from the Quran, that need to inform our everyday life.

I’m not responsible for what is written in this book. I just wanted to type it up and make it available, in order to clarify Muslim positions and to give our example to others.

What I really like about this book is that it focuses on the beauty and goodness of marriage and family. This is an eternal blessing that God has given me, and that I wish for all of you.

May Allah give all of you righteous spouses, bless your unions, grant you ease and bountiful blessings, and protect and guide your children eternally.

Link to the book in PDF: https://drive.google.com/file/d/1-RVSk7VhA6UvrgGw3nofNuF38xS-DnzL/view?fbclid=IwAR1u7gvw3XVV4Zj5piZ1qHbDWpeM77Nh7Xp2VfS2XS7815Q2HrWeaTJxxLU

Who are the leaders of the Muslims? (Part 1)

وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌۭ فِى ٱلْأَرْضِ وَفَسَادٌۭ كَبِيرٌۭ ٧٣

And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption.

In my previous post, I reflected on the fact that the guidance of Allah is priceless, and examined the evidence from the Quran and Ahadith that one is not to ask for compensation for teaching others about Islam. While I did not explicitly clarify the difference, there is a major difference between trade and business, and the practice and diffusion of Islam and Islamic knowledge among people. And sufficient evidence against the commodification of Islam and Islamic knowledge is the saying of Allah سبحانه وتعالى in Surat al Baqarah:

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَـٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًۭا قَلِيلًا ۙ أُو۟لَـٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَـٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ أُو۟لَـٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَـٰلَةَ بِٱلْهُدَىٰ وَٱلْعَذَابَ بِٱلْمَغْفِرَةِ ۚ فَمَآ أَصْبَرَهُمْ عَلَى ٱلنَّارِ ذَٰلِكَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْكِتَـٰبَ بِٱلْحَقِّ ۗ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِى ٱلْكِتَـٰبِ لَفِى شِقَاقٍۭ بَعِيدٍۢ

Indeed, those who hide Allah’s revelations, trading them for a fleeting gain, consume nothing but fire into their bellies. Allah will neither speak to them on the Day of Judgment, nor will He purify them. And they will suffer a painful punishment. They are the ones who trade guidance for misguidance and forgiveness for punishment. How persistent are they in pursuit of the Fire! That is because Allah has revealed the Book in truth. And surely those who differ over the Book are in extreme dissension.. (2: 174-176)

I do not want to beleaguer the matter of trade and business. One of the best resources on the matter that I have found is the chapter of Imam al Ghazali’s Revival of the Religious Sciences on earning a living. Check out Dr. Adi Setia’s lecture on the matter of earning a living from classical Arabic sources, which discusses the chapter of al Ghazali’s as one of a series of important lectures on the topic of The Question of Economics by the Muslim Faculty of Advanced Studies in the UK. And while earning an income is seen as an individual matter in contemporary society, for the Prophet صل الله عليه وسلم and his Companions رضي الله عنهم, it was a collective endeavor. And therefore it is also worthwhile for us to think about the revival of Muamalat – the fiqh of interpersonal transactions. I found Shaykh Umar Vadillo’s lectures on the subject to be incredibly enlightening, but there is so much to say on the topic, and, again, that isn’t what I wanted to write about here.

I did receive a number of constructive responses regarding my previous article. Shaykh Abdassamad Clarke, may Allah سبحانه وتعالى preserve him, wrote,

There are two points, one a point of information, the other more serious. First, the Rasul صل الله عليه وسلم and his family, i.e. Bani Hashim, are not permitted to accept zakat and sadaqah, contrary to the rest of the ummah. Thus when given sadaqah by Salman, may Allah be pleased with him, he gave it to the Companions who ate.

The second point is that your fine article would benefit from the fiqh pertaining to payments, fees, and earning a living. For example, there is a great difference between an imam receiving payment from his jama’ah to lead the prayer and receiving payment from a waqf set up for that purpose. I know to think through this aspect, and not neglecting the madhhabs in particular the Hanafi and Maliki, is a major exercise, but one that would be worthwhile.

As Shaykh Abdassamad noted that the Prophet صل الله عليه وسلم did not accept zakat and sadaqah, I began to think: who are the successors of the Prophet صل الله عليه وسلم among Muslims today?

The word Khaleefah in Arabic literally means successor. The Arabic word Khaleefah is sometimes written in English as Caliph, and they share the same meaning. The first Khaleefah was Abu Bakr al Saddiq رضي الله عنه, in that when the Prophet صل الله عليه وسلم passed away, Abu Bakr رضي الله عنه succeeded him صل الله عليه وسلم and assumed the role as the Imam and leader of the Muslims. The choosing of Abu Bakr رضي الله عنه as the successor of Prophet Muhammad صل الله عليه وسلم forms an important Sunnah for Muslims, in that as leaders pass away, there needs to be a process of succession in order to maintain the affairs of the Muslims.

I do not want to debate as to whether this group or that group today has established Khaleefah. What I think needs to be recognized is that the affairs of many Muslims throughout the world, including here in the United States, are in disarray because there is no centralized leadership, and there is no authority and allegiance between and amongst Muslim leadership and laymen.

In order to clarify the necessity of a Muslim leadership today, and to look at the practice of the companions رضي الله عنهم in establishing successorship after the death of Prophet Muhammad صل الله عليه وسلم, let us look at what Dr. Ali Muhammad Muhammad As-Sallabee wrote regarding the issue in his book, The Biography of Abu Bakr As-Siddeeq on pages 237 to 269:

What is the Caliphate? And what does the term ‘Khaleefah’ signify?

There has always been a universal consensus among Muslims that the caliphate-based system of rule is the only correct and legal system of governance in the Muslim nation. It is through the office of the caliphate that the affairs of the nation are managed. The role of the Khaleefah is, simply put, to apply the Shariah, to manage the affairs of the Muslim nation, and to take care of the needs of his people.

When the Prophet صل الله عليه وسلم died, the Companions رضي الله عنهم were faced with a difficult situation. They had to take immediate and decisive action, or suffer the consequences of inaction: division, weakness, and chaos. Sensing what was at stake, the Companions of the Prophet صل الله عليه وسلم understood the need for a leader under whose rule they could unite; they knew that they had to choose a Khaleefah, which is why they did not delay the process of choosing one once the Prophet SAWS died.

The caliphate-based system of rule is based on the teachings of the Quran and Sunnah, and both of these sources teach us that there are two basic pillars of applying that system: mutual consultation and Bai’ah (pledging allegiance to the Khaleefah; or in other words, pledging to obey him).

Through the caliphate-based system of rule, the person that is chosen to lead the Muslim nation is known as the Khaleefah. Other words that are sometimes used interchangeably for Khaleefah are “Imam” and “Ameer” [and “Shaykh.”] Muslim scholars unanimously agree that it is the obligatory duty of Muslims in any given era to appoint someone to be their Khaleefah. It then becomes that Khaleefah’s duty to oversee the affairs of his nation, to apply the teachings of Islam among his people, to establish justice throughout his realm, to provide for the needs of his people, to establish the geographical boundaries of his nation, to defend those boundaries against foreign empires and countries, and to spread the message of Islam to foreign peoples.

The Quran, the Sunnah, and Ijmaa’ (consensus of the scholars of any given generation) – these Islamic legislative sources all confirm the collective obligation of Muslims to appoint a Khaleefah to rule over them and to then obey him.

Allah سبحانه وتعالى says:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا ٥٩

O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. (4: 59)

And Allah سبحانه وتعالى says:

يَـٰدَاوُۥدُ إِنَّا جَعَلْنَـٰكَ خَلِيفَةًۭ فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ ۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمْ عَذَابٌۭ شَدِيدٌۢ بِمَا نَسُوا۟ يَوْمَ ٱلْحِسَابِ ٢٦

O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah: for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account. (38: 26)

As for proofs from the Sunnah, the Prophet صل الله عليه وسلم said,

من خلع يدًا من طاعة الله لقي الله يوم القيامة، لا حجة له، ومن مات وليس في عنقه بيعة، مات ميتة جاهلية

“Whoever removes his hand from obedience [(to the leader of the Muslims (the word ‘hand’ is used here perhaps because people would make pledges of allegiance by shaking hands with their leader)] will meet Allah on the Day of Resurrection without having any proof (to justify his action or to excuse him for what he did). And whoever dies without having a pledge over his neck (i.e. a pledge to listen to and obey the Muslim ruler) dies the death of (pre-Islamic) ignorance”1

Ijmaa’ – the consensus of all scholars from any given generation – concerning this issue was arrived at through the actions of the Companions رضي الله عنهم. So much did they perceive the urgency of choosing a leader that they met in the courtyard of Bau Saa’idah to decide the matter before they even had time to bury the just deceased Prophet صل الله عليه وسلم. Had there been no immediate need for appointing a leader, Abu Bakr رضي الله عنه would not have accepted the nomination; he RA even tried afterwards, albeit unsuccessfully, to resign. The only reason why he رضي الله عنه accepted the nomination was his fear that, if no leader was chosen right then and there, widespread confusion, trials, and tribulations would result. All of this proves that the Companions رضي الله عنهم agreed that the Muslim nation had to have a leader – that, in fact, it was not permissible for them to unnecessarily delay the process of choosing one. Ijmaa’ was thus clearly established, and because of that Ijmaa’ there remains no room for doubt about the matter: it is unequivocally and absolutely compulsory upon Muslims to have a leader.2

Abul-Hasan An-Nadawee, may Allah have mercy on him, discussed the conditions that a candidate had to fulfill in order for him to replace the Prophet صل الله عليه وسلم as the overall leader of the Muslim nation. Having listed those conditions, Abul-Hasan went on to prove that Abu Bakr رضي الله عنه fulfilled them all. Instead of enumerating those conditions, I will suffice here by mentioning some of Abu Bakr’s qualifications for the job, as well as some of the reasons why he was so deserving of the caliphate:

– From the day he accepted Islam onwards, Abu Bakr رضي الله عنه enjoyed the complete and unreserved trust of the Prophet صل الله عليه وسلم. Over and over again, the Prophet صل الله عليه وسلم bore witness to Abu Bakr’s superior faith and qualities, and, as we have hitherto seen, he صل الله عليه وسلم even appointed Abu Bakr رضي الله عنه to lead Muslims when he was not able to do so himself. It was clear to the Companions رضي الله عنهم that, if the Prophet صل الله عليه وسلم had so much confidence in Abu Bakr رضي الله عنه, they had no right to do otherwise themselves.

– Abu Bakr رضي الله عنه proved his worth through many years of hardship and toil. He رضي الله عنه was a good Muslim not just when times were good, but also through the harshest of circumstances – circumstances that would have weakened the resolve of many lesser men. His credentials and his character, therefore, were beyond reproach.

– Without a doubt, Abu Bakr رضي الله عنه was the most knowledgeable of all of the Prophet’s Companions رضي الله عنهم. He رضي الله عنه adhered closely to the Prophet’s company through every stage of the life of the Prophet صل الله عليه وسلم – in peace and in war, at home and abroad, in times of both safety and danger, and in both harsh and easy circumstances. Abu Bakr رضي الله عنه used all that shared time well, learning from the Prophet صل الله عليه وسلم and gaining knowledge with the passing of every minute.

– Abu Bakr رضي الله عنه was more concerned about the well-being of Islam than other men are about their honor, their wives, their mothers, and even their children. When Islam and Muslims were in danger, Abu Bakr رضي الله عنه was a steadfast defender of his religion, allowing nothing – neither threats nor fear nor hurt feelings of his closest relatives – to stand in the way of his mission to uphold justice on earth.

– It was clear that Abu Bakr رضي الله عنه was not going to invent a new way of ruling the Muslim nation; rather, he رضي الله عنه was going to adhere closely to the blueprint that was left behind by the Prophet صل الله عليه وسلم – his sayings, deeds, and legal rulings. This might be obvious, but the point is that Abu Bakr رضي الله عنه did not deviate from the methodology of the Prophet صل الله عليه وسلم by more than even the span of the hand, or, for that matter, the width of a strand of hair. This is why we find that, during the early days of his rule, Abu Bakr رضي الله عنه made key decisions that were exactly in keeping with the methodology and known wishes of the Prophet صل الله عليه وسلم – such as Abu Bakr’s decision to send out Usaamah’s army, and his decision to go to war against the apostates.

– Perhaps one of Abu Bakr’s best qualifications was his unmitigated unworldliness – which, in degree, was second only to that of the Prophet صل الله عليه وسلم. Abu Bakr رضي الله عنه was not prompted by a desire for worldly pleasure or gain; nor was he ambitious for power; nor yet was he desirous of establishing a kingdom for himself. He RA merely wanted to live up to his purpose in life: to worship Allah سبحانه وتعالى through each breath he took, every word he spoke, and every movement he made. The custom at the time was for a king or ruler to develop his kingdom or dominion in such a way that both he and his family would continue to prosper and gain more power. This was true in the Arabia Peninsula, in Roma, in Persia, and elsewhere. But Abu Bakr رضي الله عنه – who appointed not his son but instead ‘Umar رضي الله عنه to replace him after his death – wanted to extend only the dominion of Islam, and he looked not to his own prosperity or to that of his family, but to the prosperity of Islam and all Muslims. Like the Prophet صل الله عليه وسلم, Abu Bakr رضي الله عنه was a selfless leader who was truly merciful towards those over whom he ruled.

Because Abu Bakr رضي الله عنه possessed all of these qualifications, those that were present at the courtyard of Banu Saa’idah did not require much convincing when it came time to pledging allegiance to him. And when they later nominated Abu Bakr رضي الله عنه before the general public, everyone supported his nomination and pledged allegiance to him.3

Just as the choosing of Abu Bakr رضي الله عنه made clear some of the necessary qualifications of an aspiring leader, so too did the meeting in the courtyard of Banu Saa’idah provide a basic blueprint for how Muslims should go about choosing a leader. Some of the principles we can derive from that meeting are as follows:

– There must be some process of choosing a leader.
– That process must involve Bai’ah, or the pledge to obey the chosen leader.
– Those that are involved in the nomination process should choose the best candidate – the one with the strongest faith and the best ability to manage the affairs of the nation.
– Nepotism has no place in the choosing of a Khaleefah. The caliphate, as opposed to a kingdom, is not something that is inherited through familial ties.
– During the nomination process, people should be allowed to express their views, so long as they do not transgress the proper bounds of propriety in Islam.
– Even though people may discuss the merits of various candidates, they should, in the end, base their final decision on the teachings of Islam and on clear Islamic proofs. Yes, the Ansaar did argue their point for a while, but no sooner was proof presented to them regarding the validity of Abu Bakr’s nomination than they submitted to the truth and agreed wholeheartedly to pledge allegiance to Abu Bakr رضي الله عنه.
– A leader should be chosen through the process of mutual consultation, a process that is promoted in verses of the Quran, that was exemplified through the methodology of the Prophet صل الله عليه وسلم, and that was then applied by the Companions رضي الله عنهم in the courtyard of Banu Saa’idah.

The process of choosing a Khaleefah in the courtyard of Banu Saa’idah did not end with the nomination of Abu Bakr رضي الله عنه; it did not end when the attendees of the meeting pledged allegiance to Abu Bakr رضي الله عنه; and it did not even end when the general public pledged allegiance to Abu Bakr رضي الله عنه on the following day, when they were all gathered in the Masjid of the Messenger of Allah صل الله عليه وسلم. Instead, the process ended only when Abu Bakr رضي الله عنه accepted his nomination and the people’s pledges. And even then, Abu Bakr رضي الله عنه did so only after he رضي الله عنه stipulated certain conditions, conditions that he mentioned during his acceptance speech and that we will discuss in the following pages of this work inshaAllah.

1. Muslim (3/1478) (1851).
2. Al-milal wan-nahal by ash-shahrastaanee (7/83) and to nidhaam al-hukm by mahmood al-khaalidee (pgs. 237-248)
3. Al-khalifah wa-khulafaa ar-rashidoon (pgs. 66, 67)

I will share the next chapter of the book as well because, as Dr. Salaabee said, it is important to note the conditions of the caliphate of Abu Bakr راضي الله عنه, as they demonstrate the conditions for the leaders of the Muslims in all times and places.

The General Pledge of Allegiance, and Managing Domestic Affairs

First: The General Pledge of Allegiance

The nomination of Abu Bakr رضي الله عنه in the courtyard of Banu Saa’idah – as well as the pledges that were made to him on that day – was a private affair. In order to confirm Abu Bakr’s appointment, the general public’s participation was required. And so on the following day, the general masses of Muslims gathered together in order to pledge their allegiance to Abu Bakr رضي الله عنه.1

Ana ibn Malik رضي الله عنه reported that, on the day after the meeting took place in the courtyard of Banu Saa’idah, Abu Bakr رضي الله عنه sat down on the pulpit. As he رضي الله عنه was seated thus, ‘Umar رضي الله عنه stood up and addressed the people. He رضي الله عنه began his speech by praising and glorifying Allah سبحانه وتعالى, after which he went on to say, “Oh people! Indeed I said something to you yesterday which is not from that which is found in the Book of Allah; nor was what I said something that the Messenger of Allah صل الله عليه وسلم promised to us. It was just that I felt that the Messenger of Allah صل الله عليه وسلم would outlive us all. Nonetheless, Allah has left among you His Book, through which He guided His Messenger صل الله عليه وسلم. If you adhere to the same Book, Allah will guide you upon the same path that He guided His Messenger صل الله عليه وسلم. Now indeed Allah سبحانه وتعالى has brought you together and united you under (your new leader); he is the best among you; he is the companion of the Messenger of Allah صل الله عليه وسلم; and he was the second of two when they were in the cave. So stand up and pledge your obedience to him.” The general population of Muslims then pledged allegiance to him, just as, on the previous day, a select group of Muslims did the same.

Abu Bakr رضي الله عنه then addressed the people in what was to become one of the most memorable and moving speeches in the history of the Muslim nation. As ‘Umar رضي الله عنه did before him, Abu Bakr رضي الله عنه began by praising and glorifying Allah سبحانه وتعالى. He رضي الله عنه then said, “To proceed: Oh people! I have indeed been appointed over you, though I am not the best among you. If I do well, then help me. If I act wrongly, then correct me. Truthfulness is synonymous with fulfilling the trust, and lying is tantamount to treachery. The weak among you is deemed strong by me, until I return to them that which is rightfully theirs inshaAllah. And the strong among you is deemed weak by me, until I take from them what is rightfully (someone else’s) inshaAllah. No group of people abandons Jihaad in the path of Allah except that Allah makes them suffer humiliation. And wickedness does not become widespread among a people except that Allah سبحانه وتعالى inflicts them with widespread calamity. Obey me as long as I obey Allah سبحانه وتعالى and His Messenger صل الله عليه وسلم. And if I disobey Allah سبحانه وتعالى and His Messenger صل الله عليه وسلم, then I have no right to your obedience. Stand up now to pray, may Allah سبحانه وتعالى have mercy on you.”2 It is related that ‘Umar رضي الله عنه said to Abu Bakr رضي الله عنه at the beginning of that day, “Climb the pulpit.” ‘Umar رضي الله عنه continued to plead with him until he finally gave in and climbed the pulpit. Then, the narration goes on to mention, the general population of Muslims pledged their allegiance to Abu Bakr رضي الله عنه.3

Brief as it was, Abu Bakr’s speech is considered to be one of the most important speeches that have ever been given in the annals of Islamic history. In a speech that amounts to no more than one paragraph on paper, Abu Bakr رضي الله عنه outlined his methodology of governance. He رضي الله عنه highlighted the importance of justice and mercy in dealings that take place between a ruler and his citizens, and he stressed the point that a leader’s right to his people’s obedience hinges upon his obedience to Allah and His Messenger صل الله عليه وسلم. Furthermore, Abu Bakr رضي الله عنه focused on two important matters, one related to external affairs, and the other to domestic, societal affairs. As for the former, he رضي الله عنه made it clear that his people would have to be prepared to bear arms and fight if they were going to succeed in protecting their nation against external threats, and if they wanted their nation to gain a degree, if not of supremacy, then at least of stability on the world stage. On a domestic note, Abu Bakr رضي الله عنه warned his people against allowing the spread of wickedness and lewdness. The results of widespread wickedness, he warned them are tribulations and calamities that destroy a nation at its roots.

Abu Bakr’s speech and the events that followed the death of the Prophet صل الله عليه وسلم give us the following insights into the early days of the caliphate of Abu Bakr رضي الله عنه and into his methodology of governance.

1. The Meaning of a Pledge of Allegiance (i.e. the Bai’ah)

The term Bai’ah is difficult to translate into English for the very reason that scholars give various definitions of the word in Arabic. They do not disagree over the meaning of the term in as much as they use different terminology to define it. Often throughout this work the term ‘pledge of allegiance’ is used to translate Bai’ah, a translation that is based on this definition of the word ‘allegiance’: the tie or obligation of a subject to his or her government. The choice of the word ‘allegiance’ is more a matter of necessity than one of finding the exact right word, since no single word in English carries all of the connotations of the term ‘Bai’ah’ – which is not surprising since ‘Bai’ah’ is a term that is nuanced in meaning and that is exclusive to the religion of Islam. We would do well, therefore, to at least briefly examine its meaning as defined by Muslim scholars. Ibn Khuldoon gave this definition for ‘Bai’ah’: “The covenant one takes to obey the one who has authority (over the people).”4 Others have said, “Bai’ah is to make a pledge to apply the teachings of Islam.”5 When the Muslims would pledge allegiance to their leader, they would place their hands over his hand in order to confirm their covenant with him and ad emphasis to their promise to obey him. This action of shaking hands resembled what a buyer and seller would do to finalize their transaction; this gave the air of a contractual agreement to the Bai’ah. Incidentally, this is the reason why the act of pledging obedience was called ‘Bai’ah,’ a word that is derived from the Arabic word for a business translation: ‘Bai’.’6

The nomination process of Abu Bakr رضي الله عنه teaches us that, if the people of knowledge and wisdom choose a candidate and pledge obedience to him, and if that candidate possesses the necessary qualifications for the job, the general masses of Muslims must unite around that candidate and oppose all who rebel against him. They must do this in order to preserve the unity of the Muslim nation, and to stand firmly together against both internal and external enemies.

The Prophet صل الله عليه وسلم said:

من مات وليس في عنقه بيعة، مات ميتة جاهلية

“Whoever dies without having a pledge over his neck (i.e. a pledge to listen to and obey the Muslim ruler) dies the death of (pre-Islamic) ignorance.”

This Hadeeth contains a clear warning to those who abstain from making a pledge of allegiance to the overall leader of the Muslim nation. If a person does not make such a pledge to the Khaleefah, he lives a life of misguidance, and if he dies without having made it, he dies a death of misguidance.8

Uniting upon a leader is so important that, in Islam, one is commanded to kill anyone who attempts to stage a rebellion or coup against the Khaleefah or Imam of the Muslims. Such attempts of rebellion threaten the stability of a nation and almost always lead to trials, tribulations, and a great deal of bloodshed. The Prophet صل الله عليه وسلم said:

“ومَنْ بَايَع إِمَامًا فَأَعْطَاه صَفْقَةَ يَدِهِ، وَثَمْرَةَ قلْبِهِ، فَلْيُطِعُه إِن اسْتَطَاع، فَإِن جَاء آخَرُ يُنَازِعُه فَاضْرِبُوا عُنُقَ الآخَرِ“

“Whoever pledges allegiance to an Imam, having given him the transaction of his hand (i.e. a shake of the hand to confirm his pledge) and the fruit of his heart (i.e. his sincere loyalty), then let him obey that Imam as much as he is able to do so. And if another person comes to challenge him (and his right to lead), then strike the neck of that other person.”9

People who live in the capital city should pledge allegiance directly to the Khaleefah. As for those who live in the various provinces and cities of the Muslim nation, they may pledge allegiance directly to the Imam if he is among them or to his representative if he is somewhere else. These rulings are based on the caliphate of Abu Bakr رضي الله عنه. The inhabitants of Al Madina pledged allegiance to him and place their hands on his hand; meanwhile, the inhabitants of Mecca and At-Taaif made their pledges to the governors of Abu Bakr رضي الله عنه.

Making a direct pledge to the Khaleefah is only obligatory upon leaders in society and the people of knowledge and wisdom; as for all other people, it is sufficient for them to enter into the pledges of their governors, leaders, tribal chieftains, or representatives. Nonetheless, even if leaders and the people of knowledge pledge allegiance to a leader, others from the general population of Muslims should not be prevented from doing the same.10 There are, however, some scholars who say that it is compulsory for all Muslims to make a pledge to the Khaleefah, and not just a pledge to enter into the pledge of someone else. They base this view on the fact that Abu Bakr رضي الله عنه did not begin to take on his duties as the Khaleefah until the general masses of Muslims pledged allegiance to him in the Masjid of the Prophet صل الله عليه وسلم.11

A Bai’ah, in this specific sense of the word (in the sense of the Bai’ah that was given to Abu Bakr رضي الله عنه), should be given only to the overall ruler of the Muslim nation. It should not be given to anyone else, regardless of whether a Muslim country exists on earth or not. Such pledges should not be made because of the difficult implications and obligations that result from a pledge of allegiance.

In short, therefore, a Bai’ah means pledging loyalty and obedience to a Khaleefah, who in turn must then rule based on that which Allah سبحانه وتعالى has revealed. In essence, a Bai’ah is a contractual agreement between two parties: the Khaleefah and the citizens of the Muslim nation. When they make their agreement, the Khaleefah pledges to base his rule o nthe Quran and Sunnah, and to submit completely to Islamic law – in terms of beliefs, legislation, and an overall way of life. For their part, the citizens of the Muslim nation pledge to submit to and obey their Khaleefah as long as their obedience remains within the bounds of the teachings of Islam.

The term Bai’ah, as well as its application in life, is something that is specific to the Islamic system of government. It is foreign to all other forms of government. The main implication of the Bai’ah is that the Khaleefah and his people pledge to follow the laws of Islam in their entirety. Neither of the two parties of that pledge has the right to act contrary to Islamic law. By being guilty of acting contrary to Islamic law, one declares war against the Islamic system of governance. What is worse, one is stripped of the quality of having faith in Islam, a consequence that is made simply clear in this verse of the Noble Quran:

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًۭا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًۭا
But no, by the Lord, they can have no (real) Faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction. (4: 65)

2. Sources of Legislation During the Caliphate of Abu Bakr رضي الله عنه

During his acceptance speech, Abu Bakr رضي الله عنه said, “Obey me so long as I obey Allah and His Messenger. And if I disobey Allah and His Messenger, then I have no right to your obedience.” As Abu Bakr رضي الله عنه clearly mentioned in his speech, and as is clear from the methodology of governance he then followed, the sources of legislation during his caliphate are as follows:

a. The Noble Quran

Allah سبحانه وتعالى said:
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًۭا
We have sent down to you the Book in truth, that you may judge between men, as guided by Allah: so do not be an advocate for those who betray their trust. (4: 105)

This primary source for all Islamic legislation contains rulings for issues that relate to all spheres of life.

b. The Sunnah of the Prophet صل الله عليه وسلم

The Sunnah is the second source of Islamic legislation, and it is in the Sunnah that one is able to see the practical application of the Quran’s laws and legislations.

In the caliphate of Abu Bakr رضي الله عنه, if a ruling could be found in the Quran and Sunnah, all other opinions and theories were completely disregarded. Thus we see, from Abu Bakr’s mode of governance, that the nation of Islam is not a nation that can accommodate secular or man-made laws, but is instead a nation that is already blessed with religious laws and a divinely revealed constitution. Any person who becomes leader of the Muslim nation is restricted in the way he can govern. He is not endowed with the right to invent new legislations; rather, his role is simply to apply the laws of Islam to the letter.12 In Abu Bakr’s world, and in the world of the Companions رضي الله عنهم, Islamic law reigned supreme, and no one was above that law – not the citizens of the Muslim nation, and not their ruler. It is for this reason that Abu Bakr رضي الله عنه stated very clearly that he deserved the obedience of the people only if he remained obedient to Allah سبحانه وتعالى and His Messenger صل الله عليه وسلم. After all, the Messenger of Allah صل الله عليه وسلم said:

لا طَاعَةَ فِي مَعْصِيَةٍ، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ
“There is no obedience for evil deeds, obedience is required only in what is good .”13

3. The Right of Citizens to Scrutinize their Leader and to Hold Him Accountable for His Deeds

Abu Bakr رضي الله عنه said, “If I do well, then obey me. And if I act wrongly, then correct me.”14 Here, Abu Bakr رضي الله عنه affirmed the right of individual citizens to hold their leaders accountable for their actions. They should forbid him from perpetrating evil and force him to do what is right, and what is in accordance with the teachings of Islam. 15 At the beginning of his speech, Abu Bakr رضي الله عنه pointed out the fallibility of all rulers. From his time onwards, he made it clear, every leader was susceptible to making mistakes, since the era of Prophetic infallibility and divine revelation had just come to an end. The Prophet صل الله عليه وسلم was given authority over his people because he received direction and guidance through divine revelation. Any leader who was to come after him, Abu Bakr رضي الله عنه included, would be fallible in his judgements, which is why he was required to follow the teachings of the Quran and Sunnah to the letter.

In the mind of Abu Bakr رضي الله عنه, the individual citizens had a vital and active role to play in the affairs of the nation, a role that involved supporting their leader, advising him, scrutinizing his actions, and correcting his mistakes. And they had to choose from these various actions based on the situation: if their leader was ordering them to bear arms and to defend their lands, they were required to support him. Also, so long as he applied the teachings of Islam, it remained their duty to honor him – for, in honoring him, they would be honoring the religion that he was defending. The Messenger of Allah صل الله عليه وسلم said:

إِنَّ مِنْ إِجْلَالِ اللَّهِ إِكْرَامَ ذِي الشَّيْبَةِ الْمُسْلِمِ وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ وَالْجَافِي عَنْهُ وَإِكْرَامَ ذِي السُّلْطَانِ الْمُقْسِطِ
“Verily, part of glorifying Allah is to honor the gray-haired Muslim and the bearer of the Quran, who is neither extravagant nor neglectful of it, and to honor the just ruler.”16

In another Hadith, the Messenger of Allah صل الله عليه وسلم said:

الدِّينُ النَّصِيحَةُ.” قُلْنَا: لِمَنْ؟ قَالَ: “لِلَّهِ، وَلِكِتَابِهِ، وَلِرَسُولِهِ، وَلِأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ
“The religion is sincerity.” – and he صل الله عليه وسلم repeated this phrase three times. His Companions RA asked, “To whom?” He صل الله عليه وسلم said: “To Allah, His Book, His Messenger, the Imams of the Muslims, and the common Muslims.17

In this Hadith, sincerity carries a different meaning for all who were mentioned by the Prophet صل الله عليه وسلم. Sincerity towards the Imams of the Muslims – which is what concerns us in this section – means the following: helping them fulfill their duties, uniting under their rule, pointing out their errors, and correcting their mistakes in an honorable manner. In so many words, therefore, Abu Bakr رضي الله عنه was saying during his acceptance speech that the uprightness of the nation depended greatly on the uprightness of its leaders, which is why citizens have so many obligations vis-a-vis their rulers. Abu Bakr’s point was heeded by the Companions رضي الله عنهم, who proceeded to advise him, provide him with important information that he needed to make right decisions, help him manage the day-to-day affairs of his government, etc.

It is truly sad that, in the times we live in, the idea of holding leaders accountable for their actions is virtually dead in many Muslim countries. There remains no real link between individual citizens and their rulers; instead, we are left with brutal dictatorships and tyrannical policies. The individual, rather than being an active advisor and helper of his leader, sits at home, fearful of doing anything that might even remotely be deemed as being political. Whether it is the fault of our leaders only or the fault of both leaders and citizens, there needs to be a mutual contract and understanding between them. Success will only come when such a mutual contract exists, and only when a leader rules by the Book of Allah and the Sunnah of the Prophet صل الله عليه وسلم while his people stand by his side, actively supporting him when he deserves support, and correcting him when he needs to be corrected. A nation that applies these principles is one that can, by the permission of Allah, achieve stability and success on earth.

4. Establishing the Principle of Justice and Equality Among All Citizens

Abu Bakr رضي الله عنه said, “The weak among you is deemed strong by me until I return to them that which is rightfully their inshaAllah, and the strong among you is deemed weak by me until I take from them what is rightfully (someone else’s) inshaAllah.”18 Some of the key foundations – or perhaps even the most important foundations – of a truly Muslim country are justice and equality for all. In fact, a country that is bereft of justice and equality, though it may be inhabited by Muslims, is not really a Muslim country at all.

Applying justice throughout society is not a voluntary endeavor on the part of the leader, whereby he applies justice based on his mood or whims. Rather, applying justice is one of the most sacred duties in Islam. For as Al-Fakhr Ar-Raazee may Allah have mercy on him said, the scholars of this nation unanimously agree that it is obligatory for a ruler to establish justice in his realm.19

Verses of the Quran and sayings of the Prophet صل الله عليه وسلم confirm the fact that one of the primary goals of establishing a country for Muslims is establishing justice and equality on earth. A truly Muslim country must fight against and eliminate injustice in all of its forms and guises. The goal of such a nation is to spread justice to the point that every person – be he rich or poor, male or female, black or white or brown, young or old – can express his grievances to the appropriate authority without having to spend money or expend an unreasonable amount of energy to get what is rightfully his.

In Islam, a leader must establish justice among the people, without taking into consideration the status of those who come forth or are brought forth for litigation. Disregarding the status, language, nationality, and financial standing of the litigants that come before him, a Muslim leader or judge must judge between them based on the truth. It makes no difference to a Muslim judge whether he renders judgement against a friend or foe, against a rich man or a poor man, or against a landowner or a mere laborer. What matters to him is that he renders a just and fair judgement. Allah سبحانه وتعالى says:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ
O ye who believe! stand up for Allah as witnesses for justice, and let not the hatred of any particular group make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do. (5: 8)

A paragon of virtue and fairness, Abu Bakr رضي الله عنه captured the hearts of his people. He رضي الله عنه viewed justice not just as a duty, but also as a means of spreading the message of Islam through his practical example. If wealth found its way into the Muslim treasury, he would divide it among the people in a completely fair manner. He رضي الله عنه even put himself on an equal level with the common masses of Muslims. Abdullah ibn al-Aas رضي الله عنهreported that Abu Bakr رضي الله عنه stood up one Friday and said, “Tomorrow morning bring with you camels that are meant for charity, and we will then distribute them (among the deserving). But let no one enter with us (into the barn or stable that contains the camels) without first gaining (our) permission.” Upon hearing Abu Bakr’s speech, a woman said to her husband, “Take this bridle (the gear by which a camel is controlled and guided), for perhaps Allah will provide us with a camel (tomorrow morning).”

On the following morning, the man went out to see whether he would be given a camel, but he found that Abu Bakr رضي الله عنه and Umar رضي الله عنه had entered the enclosed area that contained the camels. In spite of Abu Bakr’s instructions of the previous day, the man entered without obtaining anyone’s permission. Turning around and seeing the man, Abu Bakr رضي الله عنه asked, “Why have you entered here with us?” He RA then took the man’s bridle and hit him with it. After he finished distributing the camels, Abu Bakr رضي الله عنه summoned the man, gave him back his bridle, and said, “Take retribution (for what I did to you).” As the leader of the nation and the man who was responsible for the camels, Abu Bakr رضي الله عنه had to make sure that the camels would be distributed in a fair and organized manner. That is why he forbade people from entering with him. Therefore, he had every right to punish the man for disobeying him. Nonetheless, he feared Allah سبحانه وتعالى so much that he later regretted the punishment he meted out to the man and wanted the man to hit him back.

Umar رضي الله عنه, who was shocked to hear Abu Bakr’s unusual request, said, “By Allah, he will not take retribution. Do not make it a Sunnah (i.e. do not make hitting a ruler a precedent for those who come after you.” Abu Bakr رضي الله عنه responded, “Then who will protect me from Allah on the Day of Resurrection?” Umar رضي الله عنه said, “Then instead make him happy (i.e. instead of allowing him to hit you back, give him something to make him happy).” Abu Bakr رضي الله عنه, giving in to Umar’s suggestion, called his servant and ordered him to give the man a riding camel, its saddle, some velvet, and five dinars, and with those gifts the man of course was well pleased and satisfied.20

Abu Bakr رضي الله عنه also affirmed the principle of equality for all in his acceptance speech, a principle that is made clear in the Noble Quran when Allah سبحانه وتعالى says:

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).

In Islam, all people – the ruler and the subjects, men and women, Arabs and foreigners, the white and black – are equal. As did the Prophet صل الله عليه وسلم before him, Abu Bakr رضي الله عنه applied the teaching of equality in practice, and he رضي الله عنه announced that he would do that when he said, “Oh people, I have indeed been appointed over you, though I am not the best among you. If I do well, then help me, and if I act wrongly, then correct me. Truthfulness is synonymous with fulfilling the trust, and lying is tantamount to treachery. The weak among you is deemed strong by me until I return to them that which is rightfully theirs inshaAllah. And the strong among you is deemed weak by me until I take from them what is rightfully (someone else’s) inshaAllah.”

During the caliphate of Abu Bakr رضي الله عنه, the principle of equality extended even to the distribution of the nation’s wealth – which was a policy that bothered some Companions رضي الله عنهم who felt that those who had made a greater sacrifice for the cause of Islam deserved a greater share of wealth. At first, the Muslim treasury was situated in the district of As-Sunh, which is where Abu Bakr رضي الله عنه lived. No one guarded the treasury, which prompted some people to ask Abu Bakr رضي الله عنه why he didn’t appoint a guard to protect the nation’s wealth. Abu Bakr رضي الله عنه told the questioner he had nothing to be afraid of and that the wealth was safe. He رضي الله عنه said this because the treasury always remained empty. And it remained empty not because the Muslims were going through tough economical times, but because wealth would no sooner find its way into the treasury than Abu Bakr رضي الله عنه distributed it among the poor and needy. He رضي الله عنه disliked for wealth to be stored for extended periods of time when it could instead be used to take care of the needs of his people. When Abu Bakr رضي الله عنه moved to the center of Al Medina, the treasury moved along with him. In fact, the treasury became part of the home in which he رضي الله عنه lived.

Free men and slaves, men and women, the young and the old – everyone received an equal share of the nation’s wealth. Aishah رضي الله عنها said, “During the first year (of his caliphate) he gave ten (dinars or dirhams) to a free man, and ten to a slave. He gave ten to a woman, and ten to her female servant. Then during the second year (of his caliphate) he gave each person twenty (thus increasing each person’s share of wealth).”

As I mentioned earlier, this policy of equal distribution bothered some Muslims, who complained, “Oh Khaleefah of the Messenger of Allah, in your distribution of this wealth you have indeed given everyone equally. And yet there are those who are superior (because of their long years of service to the religion of Islam), those who were the first (to do good deeds), and those who embraced Islam before others did. If only you had given them more than you gave to others!” Abu Bakr رضي الله عنه responded, “As for the groups of people you mentioned – those who are superior, who were the first (to do good deeds), who embraced Islam before others did – I am very well aware of what they did (and of what they sacrificed for the cause of Islam). But the reward for what they did can only be found with Allah – countless are His praises. What we are dealing with here is livelihood [in this worldly realm (i.e. so it is not for me to hand out rewards for the performance of good deeds)]. In this regard, setting an example (by earning one’s livelihood and by making sacrifices for others) is better than selfishness.”21

Umar رضي الله عنه was among those who disagreed with Abu Bakr’s policy of equal distribution. He رضي الله عنه voiced his disagreement when he said, “Are you giving equally among those who performed both migrations (to Abyssinia and then to al Madina), those who performed prayer to both Qiblahs (to Jerusalem and to Mecca), and those who embraced Islam (as late as) the year of the conquest of Mecca?”

“They (i.e. the people of the first two categories) worked for the sake of Allah SWT,” Abu Bakr رضي الله عنه responded. “Therefore, their reward can be found only with Allah. And the world is nothing more than a means of conveyance for a rider (who is traveling to the eternal abode of the Hereafter).”

Umar رضي الله عنه was not convinced, which is why, when he became Khaleefah, he shifted policy, giving a greater share of wealth to those who embraced Islam early and those who were among the first to fight alongside the Prophet صل الله عليه وسلم in battle. Nonetheless, Umar رضي الله عنه later regretted his earlier policy and came to the conclusion that Abu Bakr رضي الله عنه had been right all along. Towards the end of his caliphate, Umar رضي الله عنه acknowledged, “If I had the chance to do it all over again, I would have applied the system of Abu Bakr رضي الله عنه by giving everyone an equal share of (the nation’s) wealth.22 This admission spoke volumes at once about the humility of Umar رضي الله عنه and the wisdom and superior judgement of Abu Bakr رضي الله عنه.

Abu Bakr رضي الله عنه used a portion of the treasury’s wealth to purchase camels, horses, and weapons for war. And one particular year, during the harsh cold of the winter, he bought large quantities of velvet and distributed it among the widows of Al Madina. It is estimated that, during the entirety of Abu Bakr’s two-year caliphate, approximately two-hundred thousand (dinars or dirhams) was collected in the Muslim treasury; and Abu Bakr رضي الله عنه spent all of that money on worthy causes.23

It was clear to Abu Bakr رضي الله عنه that honor and dignity for both the leader and the led could only be achieved through the application of universal justice and equality. This verse, therefore, was of particular significance to Abu Bakr’s understanding of sound governance:

إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَـٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Indeed, Allāh orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded. (16: 90)

Abu Bakr رضي الله عنه understood that in order to become a truly just and fair leader, he had to rise above his personal desires. He رضي الله عنه denied himself even the most basic necessities and completely devoted himself to the cause of Islam. As such, he became sensitive to the needs and feelings of others – to the harsh circumstances of the poor, to the sense of helplessness of the weak, and to the hunger of the starving. In short, Abu Bakr رضي الله عنه brought himself down to the level of the poorest of the poor – even though he was the leader of an entire nation – so that he could feel their pain, provide for their needs, and impartially apply justice among all of his people. Not caring about a comfortable life for himself, his children, and his family, Abu Bakr رضي الله عنه vigilantly oversaw the governance of his people, paying attention to both large and seemingly small matters.24

To be sure, the banner of justice and equality was raised during the caliphate of Abu Bakr رضي الله عنه. The poor, weak, and needy were secure in the knowledge that their rights would not be trampled upon. In a very significant sense, therefore, the weak became strong through the rights they enjoyed, and the strong became weak when what they wrongfully took from the poor was seized from them.

There was no exception to the rule of the law, for neither status nor power nor wealth could fend off the application of justice during the rule of Abu Bakr رضي الله عنه. Beautiful indeed were these words of the noble scholar ibn Taymiyyah – may Allah have mercy on him: “Verily, Allah helps a just country even if it is a disbelieving one, and He does not help a wrong-doing country even if it is a Muslim one. It is through justice that men are made noble and wealth is made abundant.”25

5. Truthfulness Should be the Basis of All Dealings Between a Leader and His People

During his acceptance speech, Abu Bakr رضي الله عنه said, “Truthfulness is synonymous with fulfilling the trust, and lying is tantamount to treachery.” He رضي الله عنه thus announced that truthfulness has to be the basis of all dealings between a leader and his people. This needs to be the case if the people are to develop a sense of trust in their leader. When Abu Bakr رضي الله عنه said the above-mentioned words, it is not unlikely that he recalled the saying of the Prophet صل الله عليه وسلم:

ثَلَاثَةٌ لَا يُكَلِّمُهُمْ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَا يَنْظُرُ إِلَيْهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ شَيْخٌ زَانٍ وَمَلِكٌ كَذَّابٌ وَعَائِلٌ مُسْتَكْبِرٌ

“There are three people to whom Allah will not speak on the Day of Resurrection, nor will he purify them, nor will he look at them, and they will have an agonizing punishment: an old man who commits adultery, a king who lies, and an arrogant dependent.”

Incidentally, in each of these cases, the person signified has little reason to perpetuate the evil for which he is guilty. So yes, a young person is sinful if he fornicates, but an old person who fornicates is more sinful since, with a decreased sexual desire, he has less reason to seek out illicit means of satisfying his sexual desires. Similarly, a rich person is sinful if he is arrogant, but a poor arrogant person is more sinful since, with neither money nor property to boast about, he has less of a reason to be arrogant. And finally, the common man is sinful if he is a liar, but usually such a person lies in order to gain more wealth or a higher ranking in society – though, of course, these reasons to not justify his lies. A king, on the other hand, is more powerful and wealthy than anyone else in his kingdom. Therefore, he has no need to lie, which is why a king who is a liar is more sinful than a common man who is guilty of the same sin.

In his speech, Abu Bakr رضي الله عنه equated lying with treachery. These words, coming from a leader of a country, conjured up meanings of high treason. In short, therefore, Abu Bakr رضي الله عنه was pointing out to his people that a liar was the greatest enemy to the nation.

The aforementioned words of Abu Bakr رضي الله عنه had a further benefit as well. They helped bridge any gap that might exist between Abu Bakr رضي الله عنه and the common masses of Muslims, and they imbued the latter with a feeling that they could have confidence in their leader and place their complete trust in him. Such feelings are a stark contrast to the feelings of distrust and disillusion that are common among the masses of today’s Muslims, who witness their leaders lying with almost every word they speak.

6. An Announcement that Jihad did not end with the Death of the Prophet SAWS

Abu Bakr رضي الله عنه said in his acceptance speech, “A people do not abandon Jihad in the way of Allah except that Allah abandons them, leaving them to be humiliated.”26 While it is true that, by the time the Prophet صل الله عليه وسلم died, the Muslims had gained control over the entire Arabian Peninsula, the need for an armed struggle did not end with the death of the Prophet صل الله عليه وسلم. Rather, both external and internal enemies threatened the stability of the Muslim nation. As for the former, the Romans and the Persians had their sights set on destroying what they perceived to be an upstart nation. And as for the latter, the apostates abandoned their religion, refused to pay Zakat, and followed – at least some of them – false prophets and liars, the most dangerous of them being Musailamah “the liar.”

The importance of military ability, if not supremacy, was not lost on Abu Bakr رضي الله عنه, who had participated in many important battles alongside the Prophet صل الله عليه وسلم. Without a doubt, Abu Bakr’s warning must have been inspired by the saying of the Prophet صل الله عليه وسلم:

إِذَا تَبَايَعْتُمْ بِالْعِينَةِ وَأَخَذْتُمْ أَذْنَابَ الْبَقَرِ وَرَضِيتُمْ بِالزَّرْعِ وَتَرَكْتُمُ الْجِهَادَ سَلَّطَ اللَّهُ عَلَيْكُمْ ذُلاًّ لاَ يَنْزِعُهُ حَتَّى تَرْجِعُوا إِلَى دِينِكُمْ
“When you partake in al Eenah (a specific form of trading that is prohibited in Islam), hold on to the tails of cattle, become satisfied with cultivation, and abandon Jihād, Allah will send upon you humiliation and He will not remove it until you return back to your religion.”

Because of the grave consequences mentioned in this Hadith, Abu Bakr رضي الله عنه, in order to preserve the strength of his nation, made armed struggle against the enemy one of the key themes of his caliphate. The people responded well to his appeals, with many volunteering to fight in order to defend the weak, grant freedom to the oppressed, and provide the necessary means for spreading Islam to foreign lands and other peoples.

7. Declaring a War Against Wickedness and Shameful Acts

Abu Bakr رضي الله عنه also said during his acceptance speech, “And wickedness does not become widespread among a people, except that Allah سبحانه وتعالى inflicts them with widespread calamity.” As with all of the other pithily expressed statements of his speech, this one had a basis in the Sunnah of the Prophet صل الله عليه وسلم. It was as if Abu Bakr رضي الله عنه, as he was standing on the pulpit and addressing the people, recalled these words of the Prophet صل الله عليه وسلم:

مْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوا بِهَا إِلاَّ فَشَا فِيهِمُ الطَّاعُونُ وَالأَوْجَاعُ الَّتِي لَمْ تَكُنْ مَضَتْ فِي أَسْلاَفِهِمُ الَّذِينَ مَضَوْا

“Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them.”

The spread of lewd acts and wicked deeds represents perhaps the most malignant disease that can afflict a society. It is a disease that weakens and debilitates, and ultimately leads to the downfall of a society. What is worse, it leads to plagues and illnesses – perhaps AIDS being the most recent example – that were nonexistent in previous generations.

Abu Bakr رضي الله عنه understood that the material well-being of his nation depended upon its spiritual well-being. He رضي الله عنه then implemented policies – policies which, of course, had been implemented during the lifetime of the Prophet صل الله عليه وسلم – that ensured the preservation of the moral fabric of society. A strong nation, Abu Bakr رضي الله عنه pronounced, was one that was not preoccupied with desires and lusts. A strong nation, rather, was one that was productive, and one that was a benefactor to all of mankind.

The link between good morals and the establishment of strong and powerful civilizations is at once strong and undeniable. If the people of a nation become ill-mannered, and if they perpetrate vile and lewd acts out in the open, they are headed for a certain destruction. Conversely, nations prosper when they espouse good morals, a pattern that was clearly discernable to Abu Bakr رضي الله عنه given his knowledge of past nations. Hence the prosperous civilizations that existed during the era of Dawud alayhi assalam, Dhil Qarnain, and many other leaders and peoples who adhered to noble values and sound morals. Such civilizations remained strong as long as they did not turn away from those values and morals. But when they then changed their ways, submitting to the whispers of the Devil and replacing thankfulness to Allah with disbelief, their prosperity was in turn replaced with diseases, trials, tribulations, plagues, and, in some of the more severe cases, complete destruction.

The Messenger of Allah صل الله عليه وسلم taught his Companions رضي الله عنهم about some of the immutable laws by which Allah سبحانه وتعالى governs the universe. One of those laws we have already come across in the saying of Ibn Taymiyyah may Allah have mercy on him: “Allah helps a just nation even if it is a disbelieving one, and Allah does not help a wicked nation even if it is a Muslim one.” What we are discussing in this section – that good morals lead to a prosperous society, and widespread wickedness leads to diseases, trials, plagues, and destruction – is another of those laws. It is a law that the Prophet صل الله عليه وسلم taught his Companions رضي الله عنهم, and it is a law that Abu Bakr رضي الله عنه took to heart. Allah سبحانه وتعالى said:

وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا۟ فِيهَا فَحَقَّ عَلَيْهَا ٱلْقَوْلُ فَدَمَّرْنَـٰهَا تَدْمِيرًۭا

Whenever We intend to destroy a society, We command its elite ˹to obey Allah˺ but they act rebelliously in it. So the decree ˹of punishment˺ is justified, and We destroy it utterly. (17: 16)

The above-mentioned translation is based on the famous recitation of this verse. According to another recitation, the wording of the verse is ‘Ammarrnaahum,’ not ‘Amarnaahum.’ The latter means to ‘send a definite order; the former means ‘to make as their leaders.’ Therefore, according to the former, part of this verse means: ‘And when We decide to destroy a town (population), We make the leaders of that town those who are given the good things of this life.’ Incidentally, even though the word ‘Taraf’ (which is used in one of its forms in the above-mentioned verse) literally means ‘having a great deal of wealth,’ it carries the extra connotation of not being upright upon the truth. Therefore, in Arabic, not all forms of ‘Tharaa (richness)’ are synonymous with ‘Taraf.’27

Any wise ruler would do well to follow the example of Abu Bakr رضي الله عنه by establishing a morally upright society. It is truly a foolish leader who decides not only to allow widespread wickedness, but to actually defend and promote it – thus allowing his nation to become like the one that is described in this verse of the Noble Quran:

وَضَرَبَ ٱللَّهُ مَثَلًۭا قَرْيَةًۭ كَانَتْ ءَامِنَةًۭ مُّطْمَئِنَّةًۭ يَأْتِيهَا رِزْقُهَا رَغَدًۭا مِّن كُلِّ مَكَانٍۢ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ

And Allah sets forth the example of a society which was safe and at ease, receiving its provision in abundance from all directions. But its people met Allah’s favours with ingratitude, so Allah made them taste the clutches of hunger and fear for their misdeeds. (16: 112)

The foregoing discussion amounts to a brief analysis of Abu Bakr’s acceptance speech, a speech that outlined the policies Abu Bakr رضي الله عنه planned to follow, and actually did follow, throughout the duration of his caliphate. It was a speech that defined the roles of the leader and of the led and that clearly delineated their duties and mutual responsibilities towards one another. Furthermore, Abu Bakr رضي الله عنه presented to his people a recipe for being successful as a society and as a leader of the world’s nations. In short, he رضي الله عنه told his people that the system of law that was applied during the lifetime of the Prophet صل الله عليه وسلم had to continue to be implemented during his rule. Yes, the Prophet صل الله عليه وسلم had died, Abu Bakr رضي الله عنه informed his audience, but he left behind a religion and a Book for them to follow. As long as they followed the teachings of the Quran and Sunnah, Abu Bakr رضي الله عنه intimated to them, they would remain successful and upon true guidance. This was the message that Abu Bakr رضي الله عنه presented to the people. That they unanimously agreed to his appointment as their leader points to the fact that they too ardently wanted to continue to follow the system of law that was taught to them by the Prophet صل الله عليه وسلم.28 Appreciating the historical significance of Abu Bakr’s carefully chosen words on the day the people pledged allegiance to him, Imam Mali may Allah have mercy on him said that no person can truly be the Imam (leader) of this nation unless he applies the teachings that Abu Bakr رضي الله عنه presented during his acceptance speech.29

1. ‘asr al-khulafaa ar-rashideen by Dr. Fathiyyah an-nibraawee (pg. 30)
2. al-bidaayah wan-nihaayah (6/305, 306), and the chain of this hadeeth is authentic
3. Bukhaaree (7219)
4. Al-muqaddimah (pg. 209)
5. Jaamai’ al-usool fee ahaadeeth ar-rasool (1/252)
6. nidhaam al-hukm fil-islam, by ‘aarif abu ‘eed (pg. 284)
7. Muslim (1851)
8. Nidhaam al-hukm fil-islam (pg. 250)
9. Muslim (1852)
10. Nidhaam al-hukm fil-islam (pg. 253)
11. fiqhus-Shoorah by Dr. Ash-shaawee (pg. 439) and ‘asr al-khulafaa ar-raashideen (pg. 30)
12. Nidhaam al-hukm fil-islam (pg. 228)
13. Bukhaaree (7257)
14. Al-Bidaayah wan-nihaayah (6/305)
15. fiqhus-shoorah wal-istashaarah (pg. 441)
16. Sunan abi dawud (4810)
17. muslim, the book of iman, chapter, “religion is sincerity.” (55)
18. Al-bidaayah wan-nihaayah (6/305)
19. tafseer ar-raazee (10/141)
20. Taareekh ad-dawah llal-islam fee ‘ahd al-khulafaa (pg. 410)
21. abu bakr as-siddeeq by at-tantaawee (pgs. 187-188) and ibn sa’ad (3/193)
22. al-ahkaam as-sultaaniyyah by al-maawardee (pg. 201)
23. Tareekh Ad-Dawah ilal-islam (pg. 258)
24. as-siddeeq by haikal baashah (pg. 224)
25. al-bidaayah wan-nihaayah (6/305)
26. al-bidaayah wan-nihaayah (6/305)
27. Manhaj kitabaatut-tareekh al-islamee by muhammad haamil (pg. 65)
28. diraasaat fil-hadaarah al-islaamiyyah by ahmad ibraheem ash-shareef (pgs. 210, 219)
29. tareekh al-khulafaa by as-suyootee

Thank you for reading this far, and for recognizing the importance of leadership within the Muslim community. In our age of Facebook, Shaykh Google, Twitter, Instagram, Tiktok, etc Muslims rarely have the attention span necessary to read a post like this, and to delve into this subject matter. Considering this perspective, it’s terrifying to think of the billions of people today who identify as Muslim, yet they may not be living according to the Quran and Sunnah. May Allah سبحانه وتعالى help us to realize Islam inwardly and outwardly!

As I previously mentioned, part of the inspiration for this post was the responses I received to my previous article. But I also wanted to clarify this issue because I have heard Muslims who are regarded as scholars in North America saying that we as Muslims are obligated to follow and obey the government of the country in which we reside. And I have heard others say that we have to live in a “Muslim country,” that being a country in which the leadership identifies as Muslim, regardless of whether they actually judge according to what Allah سبحانه وتعالى has commanded us to judge by in the Quran. I hope that this post clarifies that we have no obligation of allegiance to hypocrites and non-Muslims.

In fact, we don’t owe allegiance to anybody except Allah سبحانه وتعالى and His prophets alayhim assalam, as Allah سبحانه وتعالى says what may be translated as, “There is no compulsion in the religion.” And He SWT says, وَمَآ أَنتَ عَلَيْهِم بِجَبَّارٍۢ ۖ “And you are not (there) to compel them (to believe).”

Just as we were created by Allah سبحانه وتعالى, and we were free the day we were born, we will stand before Allah سبحانه وتعالى on the Day of Judgement, and there will be nobody to help us. But as I hope this post clarifies, we should wish to be with the Jamaa’ah of the Muslims under a righteous leadership in order to be amongst the people of Jannah.

I wish it would suffice for us to relay the saying of our beloved Prophet صل الله عليه وسلم when he said:

الْقُرْآنُ شَافِعٌ مُشَفَّعٌ ومَاحِلٌ مُصَدَّقٌ، فَمَنْ جَعَلَهُ إِمَامًا قَادَهُ إِلَى الْجَنَّةِ، وَمَنْ جَعَلَهُ خَلْفَهُ سَاقُهُ إِلَى النَّارِ

“The Qur’ān is an intercessor and it’s intercession is accepted and its plea is believed. Whoever makes it lead him, it leads him to Paradise and whomsoever places it behind him, (the result will be that) he is dragged to the Fire.”

Shu’b al-Iman by Bayhaqi no. 1855, Mu’jam al-Kabeer by Tabrani no. 8655 and Sahih Ibn Hibban no. 124. Quoted in Tafsir Qurtubi.

There are several divergent points that I wanted to further clarify, but I think it’s best to keep this as a singular post. and to wait for another time to discuss further the following topics:

1. According to the Quran, who are the leaders of the Muslims? Who are we supposed to follow?
2. As Muslims, what is our relationship with the Quran, and with Prophet Muhammad صل الله عليه وسلم?
3. Allah سبحانه وتعالى mentions Bai’ah (the pledge of alllegiance/commitment) at several different places in the Quran, and Prophet Muhammad صل الله عليه وسلم regularly took Bai’ah from his companions رضي الله عنهم. So what can we learn from these verses and the practices of the Prophet صل الله عليه وسلم, and upon what conditions are we to make Bai’ah?
4. What is the Jamaa’ah (Collective), and what are our responsibilities toward the Jamaa’ah? The Prophet صل الله عليه وسلم said what may be translated as, “There are no three people in a town or encampment among whom prayer is not established, but the Shaitan takes control of them. Therefore, stick to the congregation, for the wolf eats the sheep that strays off on its own.” And Allah سبحانه وتعالى commands us what may be translated as, “Establish the religion and be not divided therein.”
5. What is Hijra? There are distinctions in the Quran and the life of the Prophet صل الله عليه وسلم between Mecca and Medina, so what are our responsibilities in regards to Hijra today? Is there still a Dar al-Islam? Is there a Dar al-Harb? If we are not a part of Dar al-Islam, then what is our relationship with those who do not believe in Allah سبحانه وتعالى and His Messenger صل الله عليه وسلم? What is the practice of the Prophet صل الله عليه وسلم and the Muslims in the establishment of Dar al-Islam? What is the relationship between Muslims in Dar al-Islam and Dar al-Harb?
6. What did the marketplace look like in Medina? What is the fiqh of Muamalat? What is the guidance of Allah سبحانه وتعالى in establishing a just economy?
7. What is the role of women in the Muslim community – in particular their education and community involvement?
8. What is Jihad, and what are our individual and collective responsibilities in regards to Jihad?
9. Imam Jamil al Amin, at the time when he was framed and convicted in 2002, was the leader of more than 30 different communities throughout the United States – all of them haven taken Bai’ah to his leadership. He was uniting immigrant Muslims with African American Muslims, and he was in the process of organizing a mass migration (Hijra) for Muslims to White Hall, Alabama, when he was framed.
   
   Imam Jamil has been framed, convicted, and held incommunicado in solitary confinement for the past 20 years by the United States government. So, considering his leadership, what should Muslims do now for this 78 year old man currently held in solitary confinement, and routinely denied essential medical care? Why did the FBI murder Imam Luqman Abdullah, one of Imam Jamil’s deputies, in 2009? Who is Imam Jamil’s successor today, and how should Muslims in America proceed forward, in terms of leadership , partisanship, and organization?

Thank you and Jazakoum Allah khairan for reading. I look forward to hearing your thoughts and responses.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَقُولُوا۟ قَوْلًۭا سَدِيدًۭا يُصْلِحْ لَكُمْ أَعْمَـٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا ٱلْإِنسَـٰنُ ۖ إِنَّهُۥ كَانَ ظَلُومًۭا جَهُولًۭا لِّيُعَذِّبَ ٱللَّهُ ٱلْمُنَـٰفِقِينَ وَٱلْمُنَـٰفِقَـٰتِ وَٱلْمُشْرِكِينَ وَٱلْمُشْرِكَـٰتِ وَيَتُوبَ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۢا ٧٣

O  believers! Be mindful of Allah, and say what is right.
He will bless your deeds for you, and forgive your sins. And whoever obeys Allah and His Messenger, has truly achieved a great triumph.
Indeed, We offered the trust to the heavens and the earth and the mountains, but they ˹all˺ declined to bear it, being fearful of it. But humanity assumed it, ˹for˺ they are truly wrongful ˹to themselves˺ and ignorant ˹of the consequences˺,
so that Allah will punish hypocrite men and women and polytheistic men and women, and Allah will turn in mercy to believing men and women. For Allah is All-Forgiving, Most Merciful. 

(33: 70 – 73)

ٱللَّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَىٰ إِبْرَاهِيمَ وَعَلَىٰ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ ٱللَّٰهُمَّ بَارِكْ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَىٰ إِبْرَاهِيمَ وَعَلَىٰ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

Imam Jamil’s Claim of Innocence

In the re-issue of Imam Jamil’s book, Die Nigger Die, in December of 2001, Ekwueme Michael Thelwell writes in the foreword:

“Imam Al-Amin has been incarcerated since March 2000 under conditions that seem unnecessarily draconian. In solitary confinement, he was for a time deprived of his Holy Qur’an, and he has never been permitted to participate in weekly Jumu’ah services with other members of his faith. He is silenced by a gag order imposed by the court. However, prior to this order he was able to make a personal statement. In the manner of his vocation and faith, the statement is issued in the name of his God, which inclines me to assume its sincerity. We should let him speak in his own voice:

In the name of Allah, the Beneficent the Merciful
Praise be to Allah,
The Cherisher and Sustainer of the Worlds;
Most Gracious, Most Merciful;
Master of the Day of Judgment.
Thee do we worship,
And Thine aid we seek.
Show us the straight way.
Peace be upon those who do good.

My name is Imam Jamil Abdullah Al-Amin, the former H. Rap Brown. I am a devoted servant of Allah, and an unwavering devotee to His cause. For more than 30 years, I have been tormented and persecuted by my enemies for reasons of race and belief. I seek truth over a lie; I seek justice over injustice; I seek righteousness over the rewards of evildoers, and I love Allah more than I love the state.

On March 16, 2000, Fulton County Sheriff Deputy Ricky Kinchen was killed and Sheriff Aldranon English was shot and injured in the neighborhood where I have lived, worked, and prayed. Indeed, this tragedy occurred across the street from the Mosque I founded. I have been accused by the State of Georgia of having committed these crimes. Let me declare before the families of these men, before the state, and any who would dare to know the truth, that I neither shot nor killed anyone. I am innocent of the 13 charges that have been brought against me. Let me also declare that I am one with the grief of this mother and father at the loss of their son. I am joined at the heart with this widow and her children at the loss of a husband and a father. I drink from the same bitter cup of sorrow as the siblings at the loss of a beloved brother. I am powerless to do anything to ease your pain and suffering except pray that Allah comforts you in your hour of need and grants you peace for the remainder of your days.

. . . Fulton County District Attorney, Paul Howard, as a representative of the state, has asked for my death.

. . . They have sought to marginalize my humanity and humiliate my family. They have done their level best to reduce me to a one-dimensional monster. . . . I am no monster. I am a human being created by Allah and am an instrument of his purpose. I am entitled to every right and every consideration as every other human being including fairness, a fair trial and the presumption of innocence.

. . . Let me declare before the families of these men, before the state, and any who would dare to know the truth, that I neither shot nor killed anyone.

It is now for the state and his fellow citizens to speak. In the national mood following the horrific events of September 11, it will be instructive to see what they say.”

The Guidance of Allah SWT is Priceless

مَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَـٰلَمِينَ

And you do not ask of them for it any payment. It is not except a reminder to the worlds. — 12: 104

I consider it an honor and a blessing of Allah SWT that I have had the opportunity to learn Arabic, and to become familiar with the Quran and the way of the Prophet ﷺ. But as I read the Quran, this is an issue that Allah SWT brings up again and again: the matter of asking for a compensation for Islamic knowledge.

When I brought up incredulous fees being charged for a course about the Quran, I was told by one popular Imam: “You may not be aware but there is a valid scholarly difference of opinion on fees for classes on classical Islamic knowledge. There is no need to warn people. We are free to choose either after istakharah or istisharah.”

Yet as I read the Quran, Allah SWT commands again and again: Do not ask for a compensation.

In Surat al Shu’arah, Allah SWT says:

كَذَّبَتْ قَوْمُ نُوحٍ ٱلْمُرْسَلِينَ
إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ
إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ

The people of Noah denied the messengers
When their brother Noah said to them, “Will you not fear Allah?
Indeed, I am to you a trustworthy messenger.
So fear Allah and obey me.
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.” — 26: 105 – 109

The word أَجْرٍ is translated in Saheeh International as “payment,” but it would literally mean “compensation.” So the meaning of the final verse here is that Noah is saying, “I don’t want any compensation for sharing the message of Islam with you. The only One who can truly compensate me for my efforts is Allah.” Note the usage of the word إِلَّا in this phrase is similar to the usage of this word in the phrase لا إله إلا الله. So in the saying of Allah SWT إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ, the connotation is that the one and only one from whom the Prophets and those who follow them seek compensation is the Lord of the worlds.

The mentioning of ٱلْعَـٰلَمِينَ – all the worlds – in this verse and verse 104 of Surat Yusuf, as mentioned at the beginning of this article, gives the impression that the Quran, and the Guidance contained therein, is intended for everyone, and it is to be shared with everybody.

Allah SWT also says in Surat al Shu-arah:

كَذَّبَتْ عَادٌ ٱلْمُرْسَلِينَ
إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ
إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ

ʿAad denied the messengers
When their brother Hūd said to them, “Will you not fear Allah?
Indeed, I am to you a trustworthy messenger.
So fear Allah and obey me.
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.” 26: 123 – 127

And He SWT says in Surat al Shu-arah:

كَذَّبَتْ ثَمُودُ ٱلْمُرْسَلِينَ
إِذْ قَالَ لَهُمْ أَخُوهُمْ صَـٰلِحٌ أَلَا تَتَّقُونَ
إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ

Thamūd denied the messengers
When their brother Ṣāliḥ said to them, “Will you not fear Allah?
Indeed, I am to you a trustworthy messenger.
So fear Allah and obey me.
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.” 26: 141 – 145

And He SWT says in Surat al Shu-arah:

كَذَّبَتْ قَوْمُ لُوطٍ ٱلْمُرْسَلِينَ
إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ
إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ

The people of Lot denied the messengers
When their brother Lot said to them, “Will you not fear Allah?
Indeed, I am to you a trustworthy messenger.
So fear Allah and obey me.
And I do not ask you for it any payment. My payment is only from the Lord of the worlds.” 26: 160 – 164

And He SWT says in Surat al Shu-arah:

كَذَّبَ أَصْحَـٰبُ لْـَٔيْكَةِ ٱلْمُرْسَلِينَ
إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ
إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَـٰلَمِينَ

The companions of the thicket [i.e., the people of Madyan] denied the messengers
When Shuʿayb said to them, “Will you not fear Allah?
Indeed, I am to you a trustworthy messenger.
So fear Allah and obey me.
And I do not ask you for it any payment. My payment is only from the Lord of the worlds. 26: 176 – 180

The fact that Allah SWT repeats this phrase from these previous prophets – Noah, Hud, Salih, Lot, and Shu’ayb Alayhim al-Salam – gives the impression that this is the Sunnah (the regular practice) of the prophets.

In Surat Al-Imran, Allah SWT suggests that it was made incumbent upon the People of the Book, the Christians and the Jews, to share the message widely, but instead they commodified the message:

وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ

And [mention, O Muḥammad], when Allah took a covenant from those who were given the Scripture, [saying], “You must make it clear to the people and not conceal it.” But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased. — 3: 187

This is the covenant that Allah SWT mentions in Surat al Baqarah:

يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّـٰىَ فَٱرْهَبُونِ
وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَـٰتِى ثَمَنًا قَلِيلًا وَإِيَّـٰىَ فَٱتَّقُونِ

O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me. —
And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me. — 2: 40 – 41

The fact that the Quran is the only complete and final message of Islam, as the Bible and the Torah and all of the previous scriptures have been altered and corrupted, means that this message is so important. This is our purpose in life. This is the only way we can get to Heaven. Is there anything that is not a cheap price for the Guidance of Allah? Allah SWT is saying, “Do not belittle this Quran by putting a price on it, and upon the Guidance contained therein!”

In Surat al Baqarah, Allah SWT says that those who sell the Quran and the Guidance it contains have exchanged Guidance for misguidance, and they have sold away forgiveness and purchased a painful punishment:

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَـٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًا قَلِيلًا ۙ أُو۟لَـٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَـٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
أُو۟لَـٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَـٰلَةَ بِٱلْهُدَىٰ وَٱلْعَذَابَ بِٱلْمَغْفِرَةِ ۚ فَمَآ أَصْبَرَهُمْ عَلَى ٱلنَّارِ

Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price – those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment.
Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient they are for [i.e., in pursuit of] the Fire! — 2: 174 – 175

And Allah SWT says in Surat al Baqarah that the Curse of Allah SWT is on those who do not make the Quran widely available:

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَـٰتِ وَٱلْهُدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلْكِتَـٰبِ ۙ أُو۟لَـٰٓئِكَ يَلْعَنُهُمُ ٱللَّهُ وَيَلْعَنُهُمُ ٱللَّـٰعِنُونَ
إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَبَيَّنُوا۟ فَأُو۟لَـٰٓئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ

Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture – those are cursed by Allah and cursed by those who curse, Except for those who repent and correct themselves and make evident [what they concealed]. Those – I will accept their repentance, and I am the Accepting of Repentance, the Merciful. — 2: 159 – 160

Allah give us Tawba!

Aren’t we following the way of the Jews and the Christians? Allah SWT makes it plain in Surat al Tawba:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۗ وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ
يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ

O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert [them] from the way of Allah. And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.
The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], “This is what you hoarded for yourselves, so taste what you used to hoard.” — 9: 34 – 35

Should we not call to Allah SWT in the same way that the Believer in Surat Ya Sin called, when he said:

وَجَآءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَـٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ
ٱتَّبِعُوا۟ مَن لَّا يَسْـَٔلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ

And there came from the farthest end of the city a man, running. He said, “O my people, follow the messengers! Follow those who do not ask of you [any] payment, and they are [rightly] guided!” — 36: 20 – 21

What has preceded is all the evidence that I have found in the Quran. Let us now look at the Sunnah:

قال: أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ، حدثنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حَمْدون، حدثنا الْحَسَنُ بْنُ سُفْيَانَ، حدثنا هِشَامُ بْنُ خَالِدٍ الْأَزْرَقُ، حدثنا الْوَلِيدُ، حدثنا ابْنُ لَهِيعَةَ، عَنْ مُوسَى بْنِ وَرْدَانَ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّهُ سَمِعَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: تَعَلَّمُوا الْقُرْآنَ وَسَلُوا بِهِ الْجَنَّةَ قَبْلَ أَنْ يَتَعَلَّمَ قَوْمٌ يَسْأَلُونَ بِهِ الدُّنْيَا، فَإِنَّ الْقُرْآنَ يَتَعَلَّمُهُ ثَلَاثَةٌ: رَجُلٌ يُبَاهِي بِهِ، وَرَجُلٌ يَسْتَأْكِلُ بِهِ، وَرَجُلٌ يَقْرَأُ لِلَّهِ عَزَّ وَجَلَّ

Abu Sa’eed al-Khudri reported that he heard the Messenger of Allah ﷺ say;

“Learn the Qur’ān, and ask (Allah) to grant you Paradise by it, before the appearance of people who learn it and ask by it, the worldly pleasures. For indeed, the Qur’ān is learnt by three types of people; (1) a man who shows off by it, (2) a man who eats by it (money, dunyah) and (3) a man who recites it for the sake of Allah Almighty.”

Allah SWT make us among those who recite Your Book for Your sake alone!

قال: حَدَّثَنَا وَكِيعٌ، عَنِ الدَّسْتُوَائِيِّ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي رَاشِدٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ شِبْلٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:اقْرَءُوا الْقُرْآنَ، وَلَا تَأْكُلُوا بِهِ، وَلَا تَسْتَكْثِرُوا بِهِ، وَلَا تَجْفُوا عَنْهُ، وَلَا تَغْلُوا فِيهِ

Abdur Rahman ibn Shibl (ra) reported that the Messenger of Allah ﷺ said;

“Read the Qur’ān and act by it, do not eat with it (i.e. money), do not seek more by using it, do not abandon it and do not exceed its limits.”

Imam Abu Naim al-Asfahani relates the story of Salman al Farsy embracing Islam in his book, The Beauty of the Righteous and Ranks of the Elite (Hilyatul awliya wa tabaqat al-asfiya) (pg. 185 – 190). It is a long and beautiful story, as Salman al Farsy was originally from Persia (modern-day Iran), then he traveled to Iraq seeking the Truth. Then, as the monks and the sages who were teaching him passed away, they instructed him to travel to Arabia. He took a position as a slave on a convoy going to Mecca, and then he sneaked out of his home in the middle of the night to meet the prophet at the Kaaba. Allah SWT gave Salman al Farsy two signs that Prophet Muhammad ﷺ was a prophet:

1. The seal of prophethood in between his shoulders.
2. The fact that he ﷺ accepts and eats from a gift, and he ﷺ does not eat from charity.

Finally, Muhammad Shareef, in his article on ON SEEKING KNOWLEDGE & THE HARM OF THE EVIL SCHOLAR (`aalim suu’), writes:

“Among [the signs of the End of Times] also in the realm of knowledge and its transmission, is that people will learn knowledge as if it were a commodity to be sold and bought in the markets. Sometimes they would barter their knowledge for gold, silver, a speaker’s fee or a regular salary.

Or they would barter their knowledge in order to gain a position in the hearts of people, rank, prestige and fame. All of these ulterior motives will be the causative factors for the bearers of this kind of knowledge to be thrown into Hell Fires. This was corroborated by what was related by al-Haakim on the authority of Ka`b ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace said:

“Whoever seeks knowledge in order to compete with the scholars, or to argue with the slow-witted, or in order to turn the hearts of people towards him then he is in the Fire.”

The detriment in using knowledge as a means of upward mobility is visibly delineated in Islam. The scholar or purveyor of knowledge has a Divine covenant with Allah, because they are the inheritors of the Prophets and their trustees; not to use their knowledge as a means of upward social mobility, wealth, prestige and rank.”

Muhammad Shareef concludes his article with a saying of Shehu Uthman dan Fodio, from his Iqtibaas al-`Ilm where he said:

“Realize O brother eager to acquire knowledge upon whom it is clear in his soul the truthfulness of his desire and excessive thirsting after it – if you intend by seeking knowledge: competition with others; boastfulness and pride; seeking preference over one’s colleagues; turning the faces of people towards you; or gathering the rubble of this world’s life [money] – then you have helped in the destruction of your deen, destroyed your nafs, and bartered your Hereafter for your worldly life.

Thus your bargain has become profitless and your trade has become unproductive. Everything which you have learned will only assist you in your disobedience and it will be a partner with you in your destruction. It is like your selling a sword to a highway robber to rob you with. For whatever or whoever helps you in disobedience, even by a single word, has become a partner with you in the crime.

However, if your intention and aim in seeking after knowledge is concerning that which is between you and Allah ta`ala by learning knowledge and being guided, without mere showing-off; then rejoice for the Angels have spread out their wings for you when you go out and the dwellers of the sea seek forgiveness of you when you proceed.”

I say all of this because it is incumbent that we return to the Quran as our guidance, if we are truly Muslims.

If I have said anything wrong, please correct me and provide the evidence otherwise. Allah SWT forgive us our sins and shortcomings and grant us tawfiq. Allah SWT bring our hearts together and allow us to cooperate with one another in what is Halal and suffice us with it.

Sh Muhammad Shareef – “On the Original Ten Divine Commandments Bequeathed to all the Prophets and Messengers”

ON THE ORIGINAL TEN DIVINE COMMANDMENTS BEQUEATHED TO ALL THE PROPHETS & MESSENGERS

by Shaykh Muhammad Shareef bin Farid.‎

Religious leaders and scholars alike make the mistake of considering that the Ten Commandments (al-‎wasaayaa al-`ashru) given to Musa was the first time that these precepts were introduced to humanity. On ‎the contrary, the Ten Commandments which Prophet Musa brought down from the Mount Sinai, were the ‎same precepts or commands brought by each of the 124,000 prophets and 313 Messengers.‎

The Torah and the other Ten Divine Books which Prophet Musa delivered constitute the unique message of ‎the Musan Way, not the Ten Commandments. The proof for this in the Infallible Quran is the words of Allah:‎

“Say: Come and I will relate to you what your Lord has forbidden you: that you do not associate anything with ‎Him. That you treat your parents well and not kill your children (fearing) from poverty. We provide for you ‎and them. And do not come close to corruption that which is apparent and that which is hidden. And do not ‎kill a soul which Allah has prohibited except lawfully. That is what you have been commanded so that you ‎may be reasonable. And do not come close to the wealth of the orphan except with what is better, that is ‎until they attain full strength. And make the weights and scales exact. We do not burden a soul except with ‎what it can bear. And when you speak, be just, even if they be the nearest of kin. And fulfill the contracts of ‎Allah. This is what you have been commanded so that you may be reminded. Verily that is My straight path so ‎follow it, and do not follow divergent paths or you will be separated from My Way. That is what you have ‎been commanded so that you may have fearful awareness. Then, I gave Musa the Book to complete My ‎blessings upon him that would do good; as a detailed explanation of all things; as a guidance and mercy; so ‎that regarding the Encounter with their Lord; they will be true believers.” [6:151-152]‎

Allah mentions the Ten Divine Commandments prior to mentioning what was given to Musa; as an indication ‎that the Ten Commandments which Musa delivered to his community were the same precepts that all the earlier prophets gave to their people. It was after Musa delivered these original Ten Precepts; that he was ‎then given the Torah with its Ten Books; as a detailing of the law specific for the Banu Isra’il.‎

Because our beloved Prophet Muhammad was the Seal of the Prophet and Messengers it was also ‎incumbent upon him to deliver to his Umma and the world the same Ten Divine Precepts that his earlier ‎brothers among the prophets did. It is due to this blessing that we are obligated to send blessings and ‎peace upon our master Muhammad is out of gratitude to him for delivering the Divine message of the ten‏ ‏prohibitions; or what ancient Kemit (Egypt) would call ‘negative confessions’; and which parallel the Ten ‎Commandments (al-wasaayaa al-`ashru) given to Prophet Musa and the remaining prophets and ‎messengers. ‎

These Ten Divine Commandments are revealed in a Quranic verse in Surat al-An`am [6:151]. This verse ‎begins with an imperative verb or a command directed to a multitude of sentient beings; in the language of ‎the People this is an address to all things in existence other than Allah sub’haanahu wa ta`ala. This verse ‎contains the pure law of Musa and the earlier Prophets, upon them be blessings and peace. ‎

These revealed ten negative confessions constitute the fundamental Divine law which unites and connects ‎all the Prophets and Messengers. This verse merges the Divine edicts revealed to the Messenger of Allah, ‎may Allah bless him and grant him peace with the Divinely revealed laws that were revealed to all the ‎earlier 124,000 prophets. 

This verse is also one of those Quranic utterances that establishes our master ‎Muhammad, upon him be blessings as peace; as the Chief (sayyid) of the Messengers, and Seal (khaatim) of ‎the Prophets. This verse contains the ten universal shari`i laws which were revealed in the heavenly Books ‎of the 313 Messengers and certifies Muhammad as their Leader (imam). ‎

The secret of these verses which establish them as the original Ten Divine Laws or Commandments given to ‎our father, Adam and his descendants among the prophets and messengers, is that in each verse Allah uses ‎the verb ‘wasaakum’ (commanded you). 

The verb ‘wasaa’ (to command) takes its root from the verbal ‎noun ‘wasaayaa’ which means a sacred testament, a religious commandment or spiritual covenant; and is ‎the name given to the laws given to the earlier prophets and messengers. The Ten Commandments given to ‎Musa, upon him be peace are called in Arabic al-Wasaayaa al-`Ashr (the Ten Commandments). ‎

Shaykh Abdullahi Dan Fodio said in his Diya ‘t-Ta`weel fee Ma`ana at-Tanzeel: ‎

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“Say: Come’; where the phrase ‘come’ (ta`aaluu) is derived from the root ‘al-`uluwwu’ (loftiness and ‎exaltedness). Its original usage is regarding an elevated address made to something or someone at a lower ‎station or level; with the implication that Allah is calling humanity from a high place inviting them to ascend ‎to receive spiritual advancement. Then Allah expands on this exalted address with decisive Divine ‎judgments by deconstructing the falsities that humanity have invented of man-made legal judgments. 

Thus, ‎Allah invites humanity to the clear truth; by His words:  ‘Come and I will relate to you what your Lord has ‎forbidden you.’ Allah uses the conjunctive pronoun ‘maa’ (what) as an accusative (mansuuba) made so by ‎the verb ‘to relate’ (tilaawat). The sentence thus becomes a direct object (maf`uul) of what will be related. ‎This is because it implies in its meaning: that which will be related to you are ideas, teaching and instruction. ‎The expression ‘`alaykum’ (to you) verifies: that what is to be related is also interconnected with ‎subsequent proactive deeds to be adhered to. ‎

THE 1ST OF THE TEN COMMANDMENTS: To Associate No Deities or Any Created Thing As An Idol Besides ‎GOD ‎

The first of these deeds being ‘that you do not associate anything with Him’; where the phrase ‘do not ‎associate’ (laa tushrikuu) is a clear prohibition corroborated by the conjunction of the command. The ‎expression ‘shay’an’ (anything) is a verbal noun (masdar) and a direct object of the verb ‘to associate’. ‎

THE 2ND OF THE TEN COMMANDMENTS: To Honor One’s Parents

The second precept (wasiyya) which Allah calls humanity to know and adhere is His words: ‘…and that you’; ‎act kindly and; ‘treat your parents well.’ Allah places this affirmative action of filial piety in exchange for the ‎prohibition against acting evil towards parents. This is expressed with overemphasis and provides evidence ‎that it is not sufficient to simply avoid showing evil towards parents; that this must be secondary to first ‎treating parents well. 

This is, in contrast to other than one’s parents where it suffices to simply avoid ‎showing evil to them. It is for this reason that Allah paired the precept of being kind towards parents after ‎mentioning the first precept of Divine Unity. This is because of the right that parents have in raising children, ‎educating them, showing compassion to them and protecting them when they are small. ‎

THE 3RD OF THE TEN COMMADMENTS: To Not Abort or Murder Children Fearing Poverty

The third prohibited precept (wasiyya) is His words: ‘and do not kill your children’; by the burying of infant ‎children alive; ‘from’; i.e. as a result of: ‘fear of poverty.’ This is a kind of destitution for which complete ‎destruction is feared. Allah ta`ala says: ‘We provide for you and them’; with a provision that prevents the ‎necessity of having to do anything harmful to yourselves or your children; and which necessitates you being ‎in need of Allah ta`ala. ‎

THE 4TH OF THE TEN COMMANDMENTS: To Avoid Hidden Corruption & Apparent Illicit Sex

The fourth precept (wasiyya) which Allah brings to our attention is His words: ‘And do not come close to ‎corruption’; i.e. immense sins (dhunuub kabaa’ir) such as fornication, adultery, or falsely accusing an ‎upright married woman.  Allah ta`ala says further clarifying the kinds of corruptions that should be avoided ‎by His words: ‘that which is apparent and that which is hidden’; i.e. those sins which are open and those sins ‎that are secret. ‎

THE 5TH OF THE TEN COMMANDMENTS: To Avoid Murder & Manslaughter ‎

The fifth prohibited precept (wasiyya) which Allah clarifies for us is His words: ‘And do not kill a soul which ‎Allah has prohibited except lawfully’; such as capital punishment for murder, the punitive punishment for ‎apostacy and the stoning of the adulterer. Allah ta`ala says: ‘That’; which has been cited in detail: ‘is what ‎you have been commanded’; in order that they can be remembered and adhered to. 

A precept (wasiyya) is ‎the kind of commandment or testament of a thing that is backed up with emphasis: ‘so that you may be ‎reasonable.’ This means so that you may utilize and deploy your intellects and be guided because what was ‎mentioned are matters that become apparent when reason is applied to them. ‎

Ka`b al-Ahbar said: ‘These precepts from His words: ‘Come and I will relate to you what your Lord has ‎forbidden you’; until the end are the keys to the Ten Commandments of the Torah’. 

Ibn Abbas said that ‎these verses are the fundamental judgment verses cited in Surat `Aali `Imraan and gathers together in ‎themselves all the divine laws of creation (sharaa’ia ‘l-khalq); and none of these prohibitions have been ‎abrogated. It is not surprising that these ten precepts or commandments (wasaayaa `ashara) share the ‎same name in Arabic as the Ten Commandments (al-Wasaayaa al-`Ashr) given to Prophet Musa, upon him ‎be peace. ‎

THE 6TH OF THE TEN COMMANDMENTS: To Avoid Harming Orphans & Embezzling Their Wealth

The sixth prohibited precept (wasiyya) that Allah ta`ala brings to our attention is His words: ‘And do not ‎come close to the wealth of the orphan except’; i.e. with proactive actions and beneficial behavior: ‘with ‎what is better.’ This means actions designed to bring about betterment and wellbeing, such as that which ‎will preserve and protect the wealth of orphans and make it prosper. Allah ta`ala says further clarifying the ‎courtesies of protecting and entrusting the wealth of orphans: ‘that is until they attain full strength’; ‎meaning the perfection of their reason and strength…‎

THE 7TH OF THE TEN COMMANDMENTS: To Avoid Cheating in the Markets

The seventh precept (wasiyya) is the words of Allah ta`ala: ‘And make the weights and scales exact’; i.e. ‎with equity and avoiding undervaluing commodities. ‎

THE 8TH OF THE TEN COMMANDMENTS: To Avoid Extremes in Religion & Take On What the Soul Can Bear

The eighth precept (wasiyya) is the words of Allah ta`ala: ‘We do not burden a soul except with what it can ‎bear’; i.e. we have been given the capacity to be just; and the fallibility to make errors or mistakes in the ‎scales or in the weighing. However, Allah is aware of the soundness of your intentions; so no one should be ‎blamed; as it has been corroborated in the prophetic traditions. ‎

THE 9TH OF THE TEN COMMANDMENTS: To Be Just & Equitable Even Against Close Relatives

The ninth precept (wasiyya) are the words of Allah ta`ala: ‘And when you speak’; regarding legal judgments, ‎or regarding giving testimonial witness, or in other situations: ‘be just.’ This means speak truthfully and ‎sincerely. Allah ta`ala says: ‘even if they’; the ones saying it or those being spoken to: ‘be the nearest of kin’; ‎in relationship. ‎

THE 10TH OF THE TEN COMMANDMENTS: To Fulfill God’s Covenants & Hold to All Solemn Oaths

The tenth precept or commandment (wasiyya) which Allah calls humanity to are His words: ‘And fulfill the ‎contracts of Allah.’ This is a reference to the covenants which Allah has made binding on you such as ‎adhering to justice, executing the legal judgments of the Divine law and what is in the words of Allah in ‎Surat an-Nahl : ‎

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‘Indeed Allah commands the doing of justice, the doing of good to others, giving to the nearest of kin, and ‎He forbids indecency, evil and rebellion. He admonishes you that you may be mindful’ [16:90]. ‎

Allah ta`ala says: ‘This is what you have been commanded so that you may be mindful.’ The majority of the ‎scholars of Quranic recitation recite the expression ‘tadhakkaruuna’ with the letter kaaf intensified; ‎meaning ‘taking hold of the admonition’ (tata `adhuuna). While Imam Hamza, Imam al-Kisa’iy and Imam ‎Hafs recite the expression with the letter dhal apocopated with sukuun (tadhkaruuna), meaning ‘reminded’. ‎

Allah ta`ala says ‘Verily’; where the accusative particle ends in fatha and intensified with the majority of the ‎scholars of Quranic recitation. With Imam Ibn `Amr the accusative particle is recited lightly (takhfeef) with ‎the implications of possession or belonging to expressed with the genitive particle laam. The first letter of ‎the accusative particle is inflected with kasra and the letter nuun is intensified in the recitations of Imam ‎Hamza and Imam al-Kisa’iy and carries the meaning of the recommencing of speech (isti’naaf). ‎

Allah ta`ala says ‘this’; which you have been commanded or admonished to adhere to from the beginning ‎of this Quranic chapter comprises of establishing the Divine unity and prophethood (ithbaat at-tawheed wa ‎‎‘n-nabuwwa) , as well as a clear clarification of the Divine law (bayan as-shari`a). ‎

Allah ta`ala says that these ten ‘negative confessions’ or commandments: ‘is My strait path’; where the ‎sentence is a circumstantial phrase (haal). Imam Ibn `Aamir recited it ‘siraata’ with the ending letter taa ‎inflected with fatha. 

Allah ta`ala says ‘so follow it, and do not follow divergent paths’; which contradict and ‎controvert the straight path. Divergent paths comprise of the incitements of corrupt passions (dawaa`iy as-‎shahwaat) and the pathways of the lower whims (masaalik al-hawaa). ‎

Allah ta`ala says ‘or you will be separated’; where one of the two letters taa is omitted; and means that you ‎will be turned away (tameelu): ‘from His Way.’ This means that you will be turned away from His religion ‎which comprises following the Divine revelation (ittibaa` al-wahyi) and adhering to decisive evidence ‎‎(iqtifaa’ al-burhaan). ‎

Allah ta`ala says ‘This’; following and adherence: ‘is what you have been commanded so that you may have ‎fearful awareness’; of being in error and of separating from the Truth. Allah utilizes the particle ‘la`ala’ (so ‎that) as a sign that following and committing oneself to these commands is a covenant that is dreadfully ‎grave and crucial.” ‎

This verse revealed to the heart of Muhammad, is the difficult ascent (ma`aarij) which make up the spiritual ‎path (tareeqa) of the People of spiritual purification (ahl ‘t-tasawwuf); and it comprises the fundamental ‎Divine precepts common to all the Divinely inspired religious communities. 

Because our master Muhammad ‎delivered these Ten Divine commandments or precept to us, we are required to send blessings and peace ‎upon him, may Allah bless him and grant him peace. We thank him for delivering the message which ‎constitutes the path (tareeqah) and way (suluuk) to Him and unites us with the commandments of all the earlier prophets and messengers. ‎

It is in this regard that the Messenger of Allah said that the knowers of Allah (`ulamaa billahi) and His ‎religion (`ulamaa ‘d-deen) are the inheritors of the Prophets of the Banu Isra`il. They, the right acting ‎scholars, serve the same role among their people as the earlier Prophets and Messengers served among ‎their people; as bearers of Good News and as warners. 

Their fundamental responsibility is to deliver these ‎ten fundamental Divine precepts to all humanity; even to non Muslims because these precepts are the ‎primary edicts which all the prophets and Messengers came with. Allah ta`ala says: “Say: O People of the ‎Book come to a common Word between us”; meaning come to believe and adhere to the Ten Divine ‎Commandments which are common between all the religious communities that have come from Allah ‎ta`ala; so that the world can be in a state of fearful awareness of Allah.‎

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excerpt from the upcoming Kitaab al-Wird of Shehu Uthman Dan Fodio

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