SANKORE'

Institute of Islamic - African Studies International Presents

A MOUNTAIN OF LIGHT

II

A Collection of Works From The Scholars of Sokoto

In the Name of Allh, the Most Beneficent, the Most Merciful

O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allh through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allh is Ever an All Watcher over you. (AlQuran 4:10)

And We have sent down to you (O Muhammad SAW) the Book (this Qur'n) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures)[]. So judge between them by what Allh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allh willed, He would have made you one nation, but that (He) may test you in what He has given you; so strive as in a race in good deeds. The return of you (all) is to Allh; then He will inform you about that in which you used to differ. (Al-Quran 5:48)

Whoever does not inform his children of his grandfathers then has destroyed his child, marred his descendants, and injured his offspring the day he dies. Whoever does not make use of his ancestry, then he has muddled his reason Whoever is not concerned with his descent, then he has lost his mind. Whoever neglects his origin, then his stupidity has become critical Whoever does not cause his ancestry to be abundant then his incompetence has become great. Whoever is ignorant of his lineage then his intellect has dissipated. Whoever does not increase his place of descent, then he has abolished his honor." Although this searing poem was originally composed more than 500 years ago, it accurately describes the psychosis suffered by Africans the world over, especially the Africans in the United States and the western hemisphere. The above poem by our Muslim ancestors foretold our sickness and the work of the Sankore' Institute of Islamic-African Studies will help (Allah willing) calculate the cure. The overall aims of the institute is to rediscover the authentic purpose, commitment and particular world view of Islamic Africa and to revive the learning which gave it its unique social and cultural stamp. In short, the Sankore' Institute is, with the help of Allah ta`ala, preserving and extending the intellectual heritage of the ancient Sankore' University/Mosque of the 15th century - making this legacy viable for the electronic age for the Muslims of Africa, America and the world. Shayhk Muhammad Shareef

ABOUT SANKORE'

The name SANKORE is taken from Black Africas oldest educational institutions located in the ancient city of Timbuktu. In 15th century Timbuktu, in general, and the Sankore University/Mosque complex, in particular, was the religious, scientific and literary center of the Bilads-Sudan. The University of Sankore was the intellectual magnet where pious scholars were drawn from all over the Muslim world. In the mosque there lived and taught the murabit, a scholar who by his profound knowledge of the Shari`a, his learning and the dignity of his personal life became a model to society. This devout and cultured group lived within or around the precincts of the Sankore University/Mosque disseminating the teachings of al-Islam and providing the people of the government with highly sought after legal decisions. Both dignitaries and common people held these scholar/notables in great esteem alike. Their knowledge astounded the most learned people of al-Islam. Because of them, pupils flocked to this university from all regions of the Muslim world. In short, the products of this religious and educational institution became the leaders of society in all its spheres of activity. The Sankore University was the symbol of the spirit of the society, the guardian of its morals and the formulator of its hopes and aspirations. Our teacher, the late Waziri of Sokoto, Junayd ibn Muhammad al-Bukhari once said, "Knowledge is universal and eternal but it has a social and cultural stamp. It also has a purpose and a commitment to a particular world view. It therefore cannot be neutral." History has shown that African Muslims around the world have been branded and stamped with a social and cultural stamp which is not their own. The world view that they now share is completely alien to them. To the government of Islamic Africa, the Sankore University/Mosque supplied generations of administrators, judges and functionaries of the state. To the wider community, the university furnished teachers, men of religion, jurist, and a class of merchants, notaries, and clerks. There emerged within the vicinity of the Sankore University/Mosque complex scholarly guilds who combined the teaching of `ilm with the transmission of professional vocation. And now in the 21st century, we who directly descend from those Afrikan Muslim enslaved men & women ethnically, ideologically, spiritually & politically-strive, struggle and desire to reclaim our rich legacy in order to once again bring forth global illuminated guidance. And truly success is from Allah ta ala!


The Supporting Explanation

by

Shehu Uthman Ibn Fuduye

Translated by Amir Abu Alfa Umar MUHAMMAD SHAREEF bin Farid

This work is dedicated to the two Men of Allah who made it transpire my amir, my protecting shade and the one to whom my oath of allegiance is established until the Day of Judgment AmirlMumineen, Khalifatl-Muslimeen, Amir l-Muhaajireen, Sultan s-Sudan and Sultan Maiurno al-Hajj Abu Bakr ibn Muhammad at-Taahir ibn Muhammad Bello Maiurno ibn Muhammad Attahiru ibn Ahmad Zarukku ibn Abu Bakr Ateeku ibn Shehu Uthman ibn Fuduye and also to my support in the sciences of the shari`a, my guide in the sciences of the tareeqa and my light in the sciences of the haqeeqa al-`Aalim, al-Faqih, al-Imam, al-Khateeb Shaykh Muhammad al-Amin ibn al-Khateeb Adam Karaagh ibn Muhammad Tukur ibn Muhammad Sanbu ibn Muhammad Leeli ibn Abu Bakr ibn Amir Hadijia Sanbu Darneema ***** May Allah protect them, extend their baraka and engulf them in His mercy eternally - Ameen.

Introduction In the name of Allah the Beneficent the Merciful. Abundant peace and eternal blessings be upon our master and chief Muhammad, his family and companions. This deen or religion which the last prophet and messenger came with is very simple and concise and is summed up in the following tradition. It has been related in the Sahih of Imam Muslim on the authority of Umar ibn al-Khattab who said, "One day we were with the Messenger of Allah, may Allah bless him and grant him peace, when a man appeared wearing the exceedingly white garments and whose hair was exceedingly black. The signs of travel were not seen upon him yet no one from among us knew him. He came until he sat in front of the Prophet, may Allah bless him and grant him peace, and placed his knees next to the knees of the Prophet and placed his hands upon his thighs. He then said, "O Muhammad, inform me about islam (surrender)?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Islam is that: you testify that there is no deity except Allah and that Muhammad is the Messenger of Allah; you establish the prayer; give the obligatory alms; fast Ramadhan; and make the pilgrimage to the House if you have the ability." The man said, "You have told the truth." It amazed us that he would first ask him then verify what he said. He then said, "Inform about iman (faith)?" He, may Allah bless him and grant him peace, said, "It is that you believe in Allah, His angels, His books, His messengers and the Hereafter. And that you believe in the decree, its good and evil." He then said, "Inform me about ihsan (spiritual excellence)?" He, may Allah bless him and grant him peace, said, "It is that you worship Allah as though you see Him. If you do not see him, (realize) He sees you." He then said, "Inform me about the Hour?" He, may Allah bless him and grant him peace, said, "The one questioned knows no more about it than the questioner." He then said, "Inform me of its signs?" He, may Allah bless him and grant him peace, said, "It is when the slave-girl gives birth to her mistress and when you see the barefooted, naked, destitute herders of sheep building lofty buildings." The man then stood and left. Umar then said, "I remained in my place for a long time. Then the Prophet, may Allah bless him and grant him peace, said to me, 'Oh Umar! do you know who the questioner was?' I said, 'Allah and His messenger know best.' He, may Allah bless him and grant him peace, then said, 'That was Jibril who came to you to teach you about your deen'." In another narration on the authority of Abu Hurayra who said that the man asked, "When is the Hour?" He, may Allah bless him and grant him peace said, "The one questioned knows no more about it than the questioner. However, I will inform you of its preconditions. When the slave-girl gives birth to her master, then that is among its preconditions. When the naked barefooted bedouin becomes the leader of the people, then that is among its preconditions. When the herders of beasts compete with one another in building lofty buildings, then that is among its preconditions. There are five others and no one knows them accept Allah." He then recited, "Verily with Allah is knowledge of the Hour. He sends down the rain and knows what is in the wombs. No nafs knows in which land it will die. Verily Allah is Knowing Aware." Then the man stood and went away. The Messenger of Allah, may Allah bless him and grant him peace, said, "Go and have the man to return to me." Some people went to get him to return, but they did not find anyone. Then the Messenger of Allah, may Allah bless him and grant him peace, said, "That was Jibril who came to teach the people their deen." It is clear from the above that the deen which mankind is responsible to know and understand is divided into three divisions: iman; Islam; and ihsan. There is an additional realm which is encompassed

by iman, the signs and preconditions of the Hour. This realm of knowledge is also obligatory upon mankind to know and believe in order to repent and not to be caught unawares. For the Hour is that terrible moment which every prophet and messenger came to inform mankind about. Allah ta`ala says, "The sign of the Hour will be like the blink of an eye are less." And again Allah ta`ala says, "Oh mankind, fear your Lord for verily the violence of the Hour is a grievous thing." Here Allah is informing mankind to have fearful awareness in order to be saved from the suddenness and terror of the Hour, which is surely approaching. The boundaries of fearful awareness is believing in all that the Messenger of Allah, may Allah bless him and grant him peace, came with, to perform the obligations and to avoid the prohibitions. Thus, fearful awareness encompasses the sciences of iman, Islam and ihsan which are the means by which humanity will be made safe from the punishment of the Hour. However, humanity, including the Muslim, speaks little about the Hour or its signs. The demands of this worlds life, and the race for material well-being has blinded man to this inevitable event. The signs and preconditions of the Hour are denied by the non-Muslim and falsely interpolated by the Muslims in order to give the illusion that this life and all of the 'noble' traps and goals of the technocratic society are permanent. Allah ta`ala says, "Are they waiting until the Hour comes upon them suddenly, while they are unawares?" He also says, "Verily the Hour approaches. There is no doubt about it but most of humanity do not believe." And finally there is His words, "And when it is said, 'Verily the promise of Allah is true and as for the Hour, there is no doubt about it, you say, 'We do not know what the Hour is; we only have opinions about it and we are not at all sure." Along with this overall ignorance and doubt about the Hour and its preconditions, there is even more ignorance about those sciences which will save humanity from its punishments and trials. It is for this reason that we at the Sankore' Institute of IslamicAfrican Studies present this concise and succinct work to the reader. It is a treatise on those sciences which are obligatory upon all responsible people to know. The author, Shehu Uthman Dan Fuduye, said in his Umdat 'l-`Ulama (the Support of the Scholars) about these sciences, "The deen which Muhammad, may Allah bless him and grant him peace, came with has its foundation (usuul) and its branch (furu`u). As for its usuul it is iman. The science which demonstrates iman is the science of the foundation of the religion (usuul 'ddeen). As for the branch it is divided into two divisions: an outward branch and an inward branch. As for the outward branch it is Islam. The science which demonstrates Islam is the science of the divine law (shari`a). As for the inward branch it is ihsan. The science which demonstrates ihsan is the science of spiritual realities (haqiqa)." In his Tariq 'l-Janna, (the Path of Paradise), Shehu Uthman said, "O brother! verily the knowledges which are obligatory upon every Muslim to seek after are three: [1] the science of divine unity (tawheed); [2] the science of the divine law (shari`a); and [3] the science of the secret (sirr). What is meant by secret is that which is related to the heart and its spiritual endeavors." From the above we realize that the terms usuul 'd-deen and tawheed are synonymous with the scholars. So are the terms shari`a and fiqh concerning the outward branch of the deen as well as the terms sirr, haqiqa and tasawwuf in the area of the inward branch of the deen. Shehu Uthman Dan Fuduye said in his Fat'hu 'l-Basaa'ir (the Opening of Innervision), "Realize that the science of tawheed is divided into two divisions: [1] usuul 'd-deen; and [2] scholastic theology (kalaam). Usuul 'd-deen (the foundations of the religion) is among the sciences which are obligatory upon every individual, while kalaam is among the collective obligations." Again in the Tariq 'l-Janna, the Shehu said, The obligations which are incumbent upon you from the science of the tawheed is to know as much as is necessary to help you understand usuul 'd-deen. However, knowledge of the minute details of tawheed 8

are not obligatory upon you to know." Usuul 'd-deen encompasses everything which the Messenger of Allah, may Allah bless him and grant him peace, informed Jibril about concerning iman. This science is called the foundations of the religion (usuul 'd-deen) because it delineates the issues of the unseen, death, resurrection, and the after-life. These are the matters which all the prophets and messengers came to inform and warn humanity about. This science is the causative factor of the two derivative sciences of Islam and ihsan. Because of the existence of a Creator, angels, death, the resurrection after death and all the issues of the after- life - it demands from humanity certain obligations of outward actions encompassed by the divine law or jurisprudence. Further, in order to keep the heart cognizant of the inner landscape of iman and to maintain sincerity of the outward actions of Islam, Allah has facilitated humanity with the means to purify the hearts of heedlessness through ihsan. Shehu Uthman said in his Fat'hu 'l-Basaa'ir, "The science of jurisprudence (fiqh) is also divided into two divisions: [1] that related to worship (`ibaadat); and [2] that related to legal judgement (ahkaam). The division related to worship includes the prayer, alms, fasting, pilgrimage and others. These are individual obligations." In the Tariq 'l-Janna the Shehu said, "The obligations which are incumbent upon you to perform are thus incumbent upon you to know. This is in order for you to perform them properly, like purification, fasting and prayer. . . However, when you are not obligated to perform an act you are not obligated to know it." The science of tasawwuf is also divided into two divisions: [1] that related to reformation of character (takhallaq) which is the abandonment from the heart of every blameworthy trait - like conceit, pride, unjust anger, love of wealth, false hope and having an evil opinion of the Muslims. It also includes endowing the heart with every praiseworthy trait - like repentance, sincerity, fearful awareness, patience, doing-without, reliance, leaving matters over to Allah, contentment fear and hope . . . [2] The second division is that related to spiritual certainty (tahaqquq) and includes the knowledge of the spiritual states of the disciples, knowledge of the stations of the awliya, knowledge of the self-manifestation of Allah's Acts, Names and Essence. This division is not only among the collective obligations, but part of this science is specifically singled out for the awliya." The Shehu adds in his `Umdat 'l-`Ulama, "This science is the goal of all sciences. It is the knowledge of the prophets, messengers, those brought nigh to Allah and the truthful ones. . . Anyone who possesses two traits will never obtain any of this science: arrogance and heretical innovation. Neither can anyone who is persistent in wrong actions and in love with this world realize anything from the science." Shehu Uthman warns the common people and the novice in the path of tasawwuf from delving into the realm of spiritual certitude (tahaqquq) before being spiritually prepared. In his Bayaan Bid`a 's-Shaytaaniya (Explanation of Satanic Innovations) he said, "Among the satanic innovations of tasawwuf is . . . the examining and studying of the books of the people of spiritual unveiling by those who cannot even distinguish between a gnat and an elephant. This is a forbidden innovation (bid`a muharrama)." And in his Ihya 's-Sunna (the Revival of the Sunna), the Shehu said, "Studying the books of the people of spiritual unveiling is not permissible except for the scholar who knows the Book of Allah and the sunna of His messenger, may Allah bless him and grant him peace. He then only takes from these what will build up his guidance and he leaves that which is ambiguous. That is, he surrenders to it without acting according to it. He does this not because of any defficiency in the words or its author, but because his own knowledge has not yet attained to it. For no one is made responsible for what his knowledge has not reached."

What the Shehu described above is one of the blameworthy afflictions of the people in this age, in the United States and other regions, where common people and even nonMuslims delve deeply into the books of the people of spiritual unveiling without any understanding. You see them reading and discussing the works of Shaykh Ibn al-`Arabi, Shaykh ad-Darqawi, Shaykh Abd'l-Qaadir al-Jaylani, Shaykh Ali al-Jamal, Shaykh al-Alawi and others - while they are completely ignorant of those sciences which are obligatory for them to know and act by. You see "shaykhs" from West Africa, Pakistan and the Middle East initiating the common people into the path of tasawwuf before teaching them the rules of prayer, the conditions of prayer or how to make ablution. Some of these "shaykhs" appoint as their representatives (muqaddim) those who are ignorant and who exhibit the most evil of character traits. This is done not in order that people can be guided on the path to Allah but in order for the "shaykh" to increase his following and to guarantee a constant flow of American hard-currency and western goods into his country. We seek refuge with Allah from such evil. This alone has opened the door of criticism for this noble path from the rejectors and modernists who use the actions of these ignorant "sufis" as evidence to condemn this path and its people all together. Verily we belong to Allah and to him is our final return. As for the foundation for the path of tasawwuf it has been firmly established in the words of the Prophet, may Allah bless him and grant him peace, and in the words of the scholars and jurists of the early community. It has been related in the Sahih of al-Bukhari that Allah ta`ala said on the tongue of the Messenger of Allah, may Allah bless him and grant him peace, "Whoever makes war against my wali makes war against Me. Whoever makes war against Me is about to be seized. My servant does not draw near Me with anything more beloved to Me than what I have obligated upon him. And My servant continues to draw near to Me by superogatory acts until I love him. For when I love him, I am his hearing with which he hears, his sight by which he sees, his hand by which he grasp and his feet by which he walks. When he ask of Me, I will give it to him. When he seeks refuge with me, I become his refuge." This is the foundation of this noble path. It is the methodology of drawing near to Allah with the perfection of the obligations and performance of superogatory acts of worship which are firmly established in the sunna of the early community. It is remote from the heretical innovations, which the ignorant "sufis" and venal scholars (`ulama su'i) have invented in the name of tasawwuf. Shehu Uthman said in his Usuul 'l-Wilaaya (the Foundations of Sainthood), "Shaykh as-Shaybani was asked about tasawwuf and he replied, 'It is simply imitation of the Messenger of Allah, may Allah bless him and grant him peace." If you were to say, "What is the foundation for this word tasawwuf in the practice of the early community?" I say, and success is with Allah, that the term tasawwuf takes its root from the Arabic verb sawwafa "to make pure or purify". The term was in use during the early community as a technical term as a synonym of the word tazakkiya "self-purity" and meant the ability to transform the nafs through spiritual exercise (mujaahida) until it was compliant with the will of Allah ta`ala. It was the science, which emerged from the saying of the Prophet, may Allah bless him and grant him peace, when he informed one of his Companions, "We return from the small jihad to the big jihad." When it was asked what is the big jihad, he said, "The jihad with the nafs." The proof that the term tasawwuf was in use during the early community is from Shaykh Ahmad az-Zaruq in his Qawaa'id, where he said that Imam Malik, may Allah be pleased with him once said, "Whoever practices spiritual purification (tasawwufa) but does not seek understanding of the deen (tafaqqahu) has become a heretic. Whoever seeks understanding of the deen(tafaqqahu) but does not practice spiritual purification (tasawwufa) 10

has become corrupt. Whoever gathers the two has attained spiritual realization (tahaqqaqu)." Here the Imam of the land of hijra and the leader of the third generation of scholars of Medina, Imam Malik ibn Anas has demonstrated that the term tasawwuf was in use during the early period of Islam. If you were to say, "What proof do we have that Imam Malik constitutes a valid proof to be followed?" I say, and success is with Allah, the Messenger of Allah, may Allah bless him and grant him peace clearly delineated for Muslims the generations who were to be followed and imitated in the deen. It was in these generations that the sciences of the deen would emerge in its pristine form as the Messenger of Allah, may Allah bless him and grant him peace, delivered it to mankind. It has been related in the Sahih of Muslim that the Messenger of Allah, may Allah bless him and grant him peace once said, "The best generations are my generation, then those who follow them, then those who follow them." The first generation was that of the Companions who helped the Prophet, may Allah bless him and grant him peace, gave victory to the deen, preserved his sayings and actions and memorized the Qur'an. The second generation was called the Tabi`uun(the Followers) who codified the sciences of the Qur'an and verified the soundness of the traditions of the Messenger of Allah, may Allah bless him and grant him peace. The third generation was called the Tabi`u at-Tabi`een (the Followers of the Followers) who meticulously drew out of the Qur'an and the sunna of the Prophet, may Allah bless him and grant him peace, all the legal decisions and judgments which formed the basis of fiqh (jurisprudence) and spiritual purification (tasawwuf). This third generation was the era of the four mujtahid imams like Imam Malik, Imam Abu Hanifa, Imam as-Shaf`i and Imam Ahmad ibn Hanbal whose legal decisions have survived until the present. Therefore whatever they have established as being sound is sound and there is no harm in following them because it was by means of these pious ancestors we have recieved the Good News from Muhammad, may Allah bless him and grant him peace. Further, Shehu Uthman said in his Fat'hu 'l-Basaa'ir, quoting Ahmad al-Maqri, "Malik and the people of independent judgement (ijtihaad) All of them are the very essence of correctness and guidance. Like as-Shaf`i, Abu Hanifa and Ahmad the possessors of high splendid rank. Everyone of them are on the guidance from their Lord." Thus, the criticism, which modernists make against the science of tasawwuf and its practice is unfounded. Perhaps because of their refusal to follow this splendid path of the reformation of the character we find people shunning them due to the harshness and severity in which they judge people. We seek refuge with Allah from an evil opinion of the Muslims. Shehu Uthman Dan Fuduye summed up his argument concerning the sciences of the deen in his `Umdat 'l`Ulama when he said, "Hence, iman, Islam and ihsan is the gathering and assemblage of the entire deen. He, may Allah bless him and grant him peace, said about that to his Companions, 'Verily that was Jibril who came to teach you your deen.' This was after Jibril asked him about its reality and he, may Allah bless him and grant him peace, explained. This was as it had related in the Sahih of Muslim. In the narration of al-Bukhari it says, 'That was Jibril who came to teach the people their deen." Thus, these three sciences (iman, Islam and ihsan) corroborate the sciences of the deen (`uluum 'd-deen). And it is these sciences which were intended by his words, may Allah bless him and grant him peace, as related in the tradition of Ibn Maja, 'Seeking knowledge is an obligation upon every Muslim'." Shehu Uthman explained that knowledge is the forerunner to action that meant that it was the most important element in the servant fulfilling the rights which his Lord had upon 11

him. In the Tariq 'l-Janna, he said, "My brother, it is first obligatory upon you to seek knowledge because upon knowledge are all things dependent. Know that knowledge and worship are two essential fundamentals. Because of them the heavenly books were revealed and the Messengers were sent. Therefore, it is incumbent upon the servant to possess some share of these two important matters. However, sound worship can never be obtained except by means of knowledge. For this reason it is necessary to give beneficial knowledge preference over worship. After this, you must know that anyone who seeks knowledge in order to turn the faces of people towards him then has made his trade unprofitable. Consequently, purify your hearts from hatred, envy, pride, showing-off, conceit, and love of this world so that you can truly gain beneficial knowledge." Realize that the Hour will not come as long as there are people who seek knowledge for the sake of Allah and in order to judge people with it with kindness and tolerance. However, when people seek knowledge for worldly position, to judge people harshly and severely and in order to obtain wealth, then these are among the signs of the nearness of the Hour. It has been related in the Sahih of Muslim that the Prophet, may Allah bless him and grant him peace, said, "Among the signs of the Hour is the decrease of knowledge and the increase and promotion of ignorance." Al-Bukhari narrated on the authority of Abdullah ibn Umar, that the Messenger of Allah, may Allah bless him and grant him peace, said, "Truly Allah will not take away knowledge all together, snatching it from the servants. Rather, He will take it away by the seizing of the scholars until when no scholar remains. The people will then take ignorant ones as their imams. These imams will be questioned and they will give legal decisions without knowledge. Wherefore, they will have gone astray and led others astray as well." There can be no clearer evidence for this than what we have witnessed in these times where ignorant imams who know nothing of the sources of the deen passing legal decisions sanctioning the U.S. bombing of innocent Muslims, the starving of their women and children and the political isolation of their countries. It was concerning these misguided imams that prompted Umar ibn al-Khattab to say as was related by adDarimi, "The destruction of Islam will come from the errors of the learned men, from the disputes of the hypocrites about the Book of Allah and from the legal decisions of misguided imams." The voices and false opinions of these imams have been raised in every country while the sincere scholars and guides of the umma are being driven from their lands, imprisoned, tortured and killed in every country where Muslims reside. Abu Nu`aim mentioned on the authority of Hudhayfa al-Yamaani that the Messenger of Allah, may Allah bless him and grant him peace, said, "The Hour has its signs." He was asked about it signs and he said, "When the people of corruption are raised in prestige in the mosques and the people of indecency get the upper hand over the people of decency." And again it was related in a long tradition on the authority of al-Bukhari that the Messenger of Allah, may Allah bless him and grant him peace said, "Among the signs of the Hour is when the scholars seek knowledge in order to obtain gold and silver." However, in spite of this terrible affliction of the death of knowledge and the promotion of ignorance, Allah has promised on the tongue of the Prophet, may Allah bless him and grant him peace, the Good News of the survival of a cadre from his community who will be courageous and arrogant against the disbelievers and kind and gentle towards the believers. Imam al-Bukhari related that the Messenger of Allah, may Allah bless him and grant him peace, said, "There will always remain a group from among my community visibly establishing the truth until the command of Allah comes (meaning by that the Hour)." In the narration of Imam Muslim is says, "The deen will remain established with a band from among the Muslims fighting until the imposing of the Hour."

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The author of this book, Shehu Uthman Dan Fuduye was among the leaders of this band or cadre of scholar-warriors who gave victory to the deen, renewed the religion, revived the sunna and established just government. It is sufficient for the reader to know the following facts about this resplendent Africa Muslim reformer and statesman. Shehu Uthman was a member of the Quraysh through his fathers lineage, making the government and khilafa which he established in 1803 legitimate in accordance with the saying of the Prophet, may Allah bless him and grant him peace, "The khilafa is with the Quraysh." Imam as-Suyuti said in his Kitab 'l-Mujaddiden, "It has been related that the Messenger of Allah, may Allah bless him and grant him peace, said, "A scholar from the Quraysh will fill the earth with knowledge." For Shehu Uthman was the son of Fuduye Muhammad b. Uthman b. Saalih b. Harun b. Muhammad Ghurtu b. Jubba b. Muhammad Sanbu b. Ayyub b. Maisiran b. Buba Baba b. Musa Jokolle'. Musa Jokolle' was a member of the Torodbe clan of the Re'imbe' Fullani who were among the descendents of Amir Uqba ibn Naf`i, the Companion of the Prophet and the amir of the west. Shehu Uthman was also a descendent of the Prophet, may Allah bless him and grant him peace, through his mother's lineage. She was Sayyidatu Hawwa the daughter of Muhammad b. Ahmed as-Sharif b. Ali al-Yanbu`i b. Abd'r-Razzaq b. as-Saalih b. al-Mubaarak b. Ahmad b. Abi 'l-Hassan as-Shadhili b. Abdallah b. Abd 'l-Jabbar b. Hurmuz b. Hatim b. Qusay b. Yush`ua b. Ward b. Battal b. Ahmad b. Tamim b. Muhammad b. Isa b. Muhammad b. al-Hassan b. Fatima the daughter of the Messenger of Allah, may Allah bless him and grant him peace. It was narrated by Ahmad ibn Hanbal that the Messenger of Allah, may Allah bless him and grant him peace, said, "Verily Allah will entrust over the people of the deen at the head of every century a man from the people of my house who will clarify for them the matters of the deen." Shehu Uthman Dan Fuduye was the 12th mujaddid (renewer) who had been promised by the Prophet, may Allah bless him and grant him peace, as it had been related on the authority of Abu Ja`far an-Nahas in his Kitab an-Naasikh wa 'l-Mansuukh, "Sufyan ibn al-Ayyana said, 'It has reached me that there will appear at the head of every century after the death of the Messenger of Allah, may Allah bless him and grant him peace, a man from among the scholars by whom Allah will strengthen the deen by'." The scholars of the sunna are agreed that the conditions of the mujaddid is that he be an imam in every science - like recitation, Qur'anic commentary, jurisprudence, the traditions of the Prophet, the sayings of the Companions and the sayings of the Tabi`uun (the second generation) and the Tabi`u at-Tabi`een (the third generation). They add, that he must gather together the sciences of: the shari`a and the haqiqa; the branches and the roots; logic and syntax; details and rights; knowledge and action; and the inward and the outward. The scholars are agreed that the following men were the mujaddidun of the first to eleventh centuries. They were: Khalif Umar b. Abd 'l-`Azeez; Imam Muhammad b. Idris as-Shaf`i; Imam Abu'l-Hassan al-Ash`ari; Qadi Abu Bakr Muhammad al-Baqallani; 'the Proof of Islam' Imam abu Hamid Muhammad al-Ghazali; Imam Fakhr 'd-deen ar-Razi; Shaykh Taqi 'd-deen ibn Daqeeq; Shaykh Siraj 'd-deen al-Balqini; Imam Abd 'r-Rahman as-Suyuuti; Shaykh Nur 'd-deen Ali b. Muhammad al-Ujhuri and Shaykh Abu 'l-Abass Ahmad Baba of Timbuktu. One of the prominent disciples of Shehu Uthman, Shaykh Muhammad Dikko of Tsangaya said in one of his Hausa poems called "Wakar Zamani", "There were eleven mujaddids in Islam the 12th is the Wali of Allah Uthman. The 13th is the seal of the deen - the Mahdi. He who disobeys him has no hope of Allah's pardon. Uthman is the forerunning leader before the Mahdi. Following after Uthman, the clouds of troubles then the Mahdi."

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The Shehu also said, "There will be no mujaddid between me and the Mahdi." Muhammad Bello said in his Infaq 'l-Maysur, that the Shehu once said, "Our jihad will not cease until it reaches with the Mahdi." In the same book the author related that Shaykh Waldeeda once said to his community, "I inform you of a time of a wali from among the awliya of Allah who will appear in these lands. He will renew the faith, give life to the sunna and establish the religion. Whoever comes across him should follow him. One of his signs is that he will first wage jihad with the pen and tongue until the fortunate people follow him. then he will wage jihad with the spearhead and conquer these lands." The Sankore' Institute is honored to present one of the works of this mujaddid and mujahid so that the reader can share in the overflowing baraka of the reform movement which affected every region of the Bilad 's-Sudan (the Lands of the Blacks). The government and khilafa which he established still continues unabated and unbroken under the shade of the present Amir 'l-Mu'mineen and Sultan al-Hajj Abu Bakr b. Muhammad Tahir b. Muhammad Bello Maiurno b. Muhammad Attahiru b Ahmad Zaruuku b. Abu Bakr Ateeku b. Shehu Uthman Dan Fuduye - in the town of Maiurno on the Blue Nile in the Islamic Republic of the Sudan. This book, Umdat 'l-Bayaan Fi 'l-`Uluum Allati Wajib `Ala 'l-`Ayaan (The Supporting Explanation of the Sciences Which Are Obligatory Upon Every Individual) is the first of a series of four "umdat" titled books by the Shehu. The word umdat is the Arabic word for "support, buttress, reliance or pillar". The Shehu authored four in a series of books called Umdat or support in order to establish four solid pillars upon which humanity could rely upon in the sciences of the deen. This book, Umdat 'l-Ulama , covers every science which the servants will be questioned about on the Day of Judgement. It is an elaboration upon the Prophetic tradition concerning the reality of iman, islam and ihsan. It is what some scholars call the 'basic research' upon which all other sciences are based. Therefore the book is indispensable for the man and woman who is seeking a sound basis for the knowledge of the deen. It will prove beneficial to the new Muslim as a source book for his or her worship and knowledge. It will be of benefit also to those who have taken upon themselves the duty of calling creation to the door Allah through clear teachings and admonitions. This book can be used as a basic text for Muslims in prison, educational institutions and learning circles to initiate the non-Muslim and beginner into the fundamentals of the sciences of the deen. After this book we would suggest a study of the Shehu's second book called Umdat 'l-Muta`abideen Wa 'l-Muhtarifeen (the Support of the Dedicated and Sincere Servants). This next in a series of the 'support' theme discusses the same issues in the Umdat 'l-Bayaan except that now the Shehu gives the Qur'anic and Prophetic proofs for each of the three realms of knowledge. This book will allow the student to move from the level of blind imitation (taqleed) to the level of evidence (daleel) in those issues which are individual obligations. The third book in this series is the Umdat 'l-Ubaad (the Support of the Pious Worshippers). Here in this small work the Shehu takes the student into the realm of the superogatory acts of worship by which he can draw near to Allah and earn His love. This work deals with the superogatory prayers, recitation of the Qur'an, supplication, dhikr, charity and superogatory fasting which are firmly established in the practices of the Prophet, may Allah bless him and grant him peace, and his early community. This work delineates the safe and high road of extra acts of worship in order that the beginner will be saved from the pitfalls created by the people of heretical innovation. The fourth 'pillar' or 'support' in this series is the famous and renown Umdat 'l-Ulama (the Support of the Scholars). This book is one of the excellent works by which the Shehu was declared the mujaddid of the 12th century. It gives every Qur'anic and Prophetic proof for every individual obligation and for the collective obligations as well. He called it 'the Support of the Scholars' because it comprised the Book and the sunna which are the grounds 14

for the scholars reliance in their legal decisions and deductions. These are the 'Four Pillars' of Shehu Uthman and they cover a complete understanding of the deen which our Prophet Muhammad conveyed to humanity.

We hope that the reader will benefit from this present work, Umdat 'l-Bayaan in understanding those sciences which are obligatory upon every individual to know. We have included at the end of this work the Arabic text written in the simplified Arabic script for the reader to have access to the source document. Along with this is a translation of the famous Fulfulbe' poem of the Shehu called "Yimre' Tanasabuje'" (the Song of Comparison). This excellent piece is Shehu Uthman's poem of gratitude to Allah for making him to resemble the Prophet, may Allah bless him and grant him peace, and for placing upon him the mantle of the Mahdi. He wrote it after the success of his jihad and the establishment of the khalifate, when some of his followers claimed that he was th4e expected Mahdi. This claim he denied, however he composed this poem to show his resemblance to the Mahdi and to the Messenger of Allah, may Allah bless him and grant him peace, as gratitude for what Allah had blessed him with. As the poem will clearly show, Shehu Uthman lived his entire life walking in the footsteps of the Messengers of Allah, may Allah bless him and grant him peace. This resemblance was underscored at his death when he was taken to his Lord at the age of 63, the exact age that Allah ta`ala took the soul of the best of creation, may Allah bless him and grant him peace. Oh Allah! bless and grant Your abundant peace upon our master Muhammad, his family and Companions. Be merciful to the entire Umma of Muhammad: its Red; Black; White; its Arab; and non-Arab. Oh Allah! give victory to every Muslim army wherever they are against all of their enemies. Oh Allah! make Your deen prevail over every other deen although the idolaters may hate it. Oh Allah! increase us in beneficial knowledge as long as the orbits turn on their axis. Oh Allah be pleased with the spirit of Shehu Uthman Dan Fuduye`, our shaykhs and their shaykhs from the first to the last. Oh Allah let us live in accordance with the life of the Shehu and let us die in accordance with the death of the Shehu. You are the goal of all goals and with You all creatures seek relief. There is no power nor might except with You the Mighty the Exalted. Muhammad Shareef Ramadhan 29, 1415 Houston, Texas

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Translation
In the name of Allah the Beneficent the Merciful. Peace and blessings of Allah be upon our master Muhammad, his Family and Companions. Says the poor slave in need of the mercy of his Lord, Uthman ibn Muhammad ibn Uthman, famous as Dan Fodiyo, may Allah immerse him in His mercy, Amen. All praises are due to Allah the Lord of the worlds, and the best prayers and most abundant peace be upon Muhammad the master of the Messengers and upon his family and Companions, all of them. This is the book called:

The Supporting Explanation

On the Sciences Obligatory Upon Every Individual The sciences which are obligatory upon every individual to know are divided into three: [1] the science of the Divine Unity (`ilm at-tawheed); [2] the science of jurisprudence (`ilm 'l-fiqh); and [3] the science of spiritual purification (`ilm a ttasawwuf).

The Science of Divine Unity (`ilm at-tawheed)

It is obligatory (yajibu) upon every responsible person (mukallaf) to know enough of it to make his beliefs sound (yusahhihu bihi `itiqaadahu).

DIVINITY (al-ilaahiyyaat)
It is obligatory upon every responsible person to know that Allah ta`ala exist (mawjuud), and the proof of His existence is the existence of created things (almakhluuqaat). Allah ta`ala is before-time (qadeem), and the proof of His before-timeness is [1] the need for periodic alternation and orbit in creation (ad-dawru) and [2] the sequence in the arranging of its phenomena (at-tasalsulu fi taqdeer huduthihi). And these two are a part of in-time creation (muhaalaan). Allah ta`ala is going-on after time (baaqin), and the proof of His continuity after time is the permanence of His beforetimeness. Allah ta`ala is unlike and separate from in-time creation (mukhaalif li 'lhawaadith), and the proof of His difference and separation from in-

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time creation is His omnipotent power over its creation. Allah ta`ala is entirely self-sufficient (ghaniyyu) beyond place and designation (`an 'l-mahall wa 'lmukhassis), and the proof of His self-sufficiency beyond place is the impossibility of place being described by attributes of meaning and of meaningfulness (bi 'lma`ani wa 'l-ma`nawiyya); and the proof of His self-sufficiency beyond designation is the permanence of His before-timeness (qidamihi). Allah ta`ala is one (waahid), and the proof of His oneness is the order, harmony and systematic arrangement of created things (intidhaamu amri 'l-makhluuqaat). Allah ta`ala is omnipotent (qadeer), and the proof of His omnipotence is His power to bring into existence created things (qadratihi iijaadu al-makhluuqaat). Allah ta`ala has will, and the proof of His will is the different varieties and diversities in created things (ihktilaafu anwaa`i 'l- makhluuqaat). Allah ta`ala is allknow ing (`aalim), and the proof of His knowledge is the perfection and precision in all things (itqaanu 'l-ashyaa'i). Allah ta`ala is ever-living (hayy), and the proof of His life is the impossibility of the dead being able to do or perform anything (istihaalatu kawn 'l-mayyit faa`ilan). Allah ta`ala is hearing (sami`un), seeing (baseerun), and speaking (mutakallimun), and the overwhelming proof (ad-daleel al-qaati`i) for these is the evidence established in the Book, the Sunna, and the Consensus (al-ijmaa`i). Here ends the discussion of His exalted attributes; all of which are necessary with respect to Him ta`ala. When those things which are necessary with respect to Him (maa yajibu fi haqqihi) are known, then what is impossible with respect to Allah ta`ala (maa yastaheelu fi haqqihi) is also known. They are the opposites (diddu) to what is necessary with respect to Him. Further, it is obligatory upon every responsible person to know that it is not incumbent (yajibu) upon Allah ta`ala to do a thing or to leave it undone. On the contrary, doing and leaving un-done are two permitted things with respect to Allah ta`ala (al-fi`ilu wa at-tarku jaa'izaan fi haqqihi ta`ala); and the proof for this is the impossibility of what is possible (al-mumkin) becoming obligatory (waajib) or impossible (mustaheel).

PROPHETIC (an-nabawwiya)
It is obligatory upon every responsible person to know that the Messengers of Allah ta`ala are truthful (saadiquun) in everything which they conveyed to mankind, and the proof of their truthfulness are the miracles (al- mu`jizaat) which they performed. They, peace be upon them, are trustworthy (umanaa'u), and the proof of their trustworthiness is that Allah has commanded them to be followed (bi iqtidaa'i bihim). They, peace be upon them, have conveyed (qad ballaghuu) all which they have been ordered to deliver to mankind. The proof of their delivering the message is their trustworthiness (amaanatuhum).

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This is what has been mentioned concerning the qualities of the Messengers, upon them be peace, and everything which is necessary regarding their rights (yajibu fi haqqihim). When what is necessary with regard to their rights are understood and known, then that which is impossible with regard to their rights (yastaheelu) are also known, which are the opposites of these necessities (diddu dhaalika 'l-waajib). It is also obligatory upon every responsible person to know that it is permissible with respect to them (yajuuzu fi haqqihim) every non-essential human quality (ala` araadi 'l-bashariyya) which does not lead to defects (laa yu'uddi ila naqsin) in their elevated rank; like fever (al-humma), headaches (as-sudaa`a), eating and drinking (alakla wa 's-shurba), marrying (an-nikaah), and buying and selling (albai`a wa 'sshiraa'a). And the proof for this is the eyewitnessed accounts of this being apart of their habit.

AFTER-LIFE (as-sama`iyya)
It is obligatory upon every responsible person to also know that all that the Messengers came with is the truth and that everything they informed us of is truthful. Muhammad, may Allah bless him and grant him peace, is the last of the Messengers. Every thing which he came with is true and what he informed others about is truthful regarding: the heavenly books; the existence of Angels; the Last Day; death at its appointed time; the questioning of Munkar and Nakeer in the graves; the punishment of the graves and its blessings; the resurrection of the dead; their being gathered together in one place on the Day of Standing; the reckoning; the giving of the books of deeds; the weighing of actions; the intercession; the Bridge; the Kawthar, Paradise; Hell-Fires; and the vision of Allah ta`ala by the believers and other than that which has been detailed in the Book. The proof for all of these above matters has been established in the Book, the Sunna and the Consensus. O Allah, make us successful at following the Sunna of your prophet Muhammad, may Allah bless him and grant him peace. Here ends the first division of this book; which is the science of tawheed.

The Science of Jurisprudence (`ilm al-fiqh)

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It is obligatory upon every responsible person to know as much of this science as he has to perform.

PURIFICATION WITH WATER

Pure water (maau taahir) absolutely eliminates ritual impurity (hadath) and it removes that which is judged as filth (khabath). It is that which applies to the namewater without qualification and which is not altered in its color, taste and smell by anything which would usually alter it by pure things or impure things. Pure water is not impaired by that which is in proximity to it, even if it is impacted by grease, by the smell of tar, the container of the traveler, by something which grows out of it, or by something at its bottom; like salt. Section: Pure Things The pure things are dead things which have no blood; marine animals (even when its life upon the land has been extensive); that which has been properly sacrificed or its contents (except that which is forbidden to eat); wool; the hair of camels and goats; the down of feathers; and hair (even if it is the hair of the pig, if it is detached); inanimate beings (which or bodies which are not living), that which has been separated from it (except that which intoxicates); a living being (with its tears, sweat, saliva, nasal mucous, and eggs) even when he has eaten that which is impure (with the exception of rotten flesh and what comes out after death); human milk ( with the exception of the milk of a deceased); the milk of any other thing follows the judgment of its meat; the urine and feces of permissible creatures except that which feeds on that which impure (najas); vomit which has not been altered from foodstuff; yellow bile; phlegm; the gall bladder of a permissible thing; blood which has not been shed; musk and its sack; farm produced fertilized by impure things; wine which has become vinegar or which has acidified. Section: Impure Things The impure things (najas) are the exception to all the above; the dead of other than what was mentioned; that which is not distinguished from being alive or dead; sperm; prostatic fluid; pus; mucous; spilt blood; black bile; the ashes and smoke of an impure thing; urine; human faeces, forbidden things (muharram) and reprehensible things (makruuh). Section: What Is Excused What is excused from these is that which is difficult to remove like the impurity of the marriage bed; the clothes of a women breast feeding and her body if she has made every effort in averting the infants urine; blood, vomit and pus which is less than a coin; the traces of a fly which has landed on human feces; the lower hem of the women's garment which is extended to cover the body; and the traces of a sore which has not yet been cured. Section: On Relieving Oneself

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It is forbidden (muni`a) to relieve oneself while sitting upon the earth. It is forbidden to relieve oneself upon soft earth which is damp from impurities. It is forbidden to relieve oneself while facing the qibla or while having ones back to it, except while inside a building. It is obligatory (wajab) to free oneself (istibraa) of urine by first squeezing the penis and then shaking it slightly. One should clean oneself of feces (istijmaar) by using three dry stones (or the like) and the last one must be completely free of filth. It is permissible (ajzaa) to clean oneself of feces with any pure clean dry thing (which is not harmful; valued; damp; impure; smooth; sharp; foodstuff; something with writing upon it; gold; silver; the wall; the dry dung of riding beasts and bones). If the thing used can clean and remove all extraneous matter, then it is permissible - like the hand or less than three dry stones.

THE OBLIGATIONS OF WUDU AND ITS SUNAN

The obligations (fara'id) of wudu are seven: [1] intention (niyya); [2] washing the entire face; [3] washing the hands up to the elbows; [4] wiping over the entire head; [5] washing the feet up to the ankles; [6] rubbing; and [7] continuity. The sunan of wudu are eight: [1] washing the hands to the wrists at the beginning; [2] rinsing the mouth; [3] sniffing up water in the nose; [4] blowing it out; [5] bringing the hands back to the front when wiping the head; [6] wiping the exterior and interior of the ears; [7] taking fresh water for wiping the ears; and [8] following the correct order of the obligations.

WHAT BREAKS THE WUDU

The things which break the wudu are in two parts: ritual impurities (ahdaath) and causes (asbaab). As for the ritual impurities, they are five. Three are from the penis: [1] prostatic fluid; [2] semen; and [3] urine. Two are from the anus: [4] feces; and [5] wind. As for the causes of ritual impurity, they are: [1] sleep, which has four divisions: a. a long and heavy sleep which breaks wudu; b. a short and heavy sleep which breaks wudu; c. a short and light sleep which does not break wudu; d.a long and light sleep for which it is recommended to do wudu. Also among the causes which break the wudu are: [6] the loss of intelligence through insanity; [7] fainting; and [8] intoxication. Wudu is also broken by: [9] apostasy; [10] having doubt concerning ritual impurity (except when an odor is detected); [11] touching the penis with the inner part of the palm or fingers even if it is with one finger when it is touched; and [12] by touching (a woman). This is in four parts: a. if he intends pleasure and he experiences it, he must make wudu; b. if he experiences pleasure when he did not intend it, he must make wudu; c. if he intends pleasure and does not experience it, he must make wudu. d. and if he does not intend pleasure and he does not experience it, he does not have to make wudu.

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Wudu is also broken by [13] the incontinence of urine for a short time. It is not broken by the emission of small pebbles and worms (even if they are moist). It is not broken by touching the anus, the female or male testicles. It is not broken by a woman touching her private parts although it is said that if she fondles them, she must make wudu.

THE OBLIGATIONS OF GHUSL AND ITS SUNAN

The obligations of ghusl are five: [1] intention (niyya); [2] covering the entire body with water; [3] continuity; [4] wiping the entire body; and [5] making water penetrate the hair. Its sunan are four: [1] beginning with washing the hands up to the wrists; [2] rinsing the mouth; [3] sniffing water; and [4] wiping the earlobes.

THE OBLIGATIONS OF TAYAMMUM AND ITS SUNAN

The obligations of tayammum are five: [1] intention; [2] high pure earth; [3] wiping the face; [4] wiping the hands up to the wrists; and [5] the first striking of the earth. The sunan are three: [1] the second striking of the earth for wiping the hands; [2] wiping what is between the wrists and elbows; and [3] the proper order. Section: Making Tayammum Over Wounds If it is feared to wash a wound, it should then be wiped, mended then the bandage reapplied - that is when it is healthy an causes no real harm. If wiping the wound will cause some harm to it, then it is obligatory to make tayammum. If the wound is very small like on the hand, it is permitted to wash it and if this is unfeasible, then wipe it. If it is a small wound on the limbs, there are four opinions concerning it: [1] wudu is absolutely necessary; [2] tayammum is absolutely necessary; [3] tayammum is necessary if the wounds are many; and [4] to join together the wudu and the tayammum which is the most prudent. If the bandage is pulled off in order to apply medicine or if it falls down, (even in prayer), he should return it and wipe it. If it is healthy, he should wash it.

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Section: On Menstruation Menstruation (haid) is yellowish or peach colored blood which issues by itself from the front of the woman which normally occurs, even if only a quantity flows out at once. The maximum period which it occurs for the woman menstruating for the first time is half of a month, like the minimum period of purity for the one who normally has menstruation. In such a case, she should wash three times taking precaution (istidhhaar) of her maximum period when it does not last for half a month. Only then is she purified. For the pregnant woman, the maximum period is twenty days. Is what occurs before threemonths like what occurs after three months, or like the regular period? In this there are two opinions. If the bleeding stops, the days are considered to be false menstruation. Then she after bringing together the days of menstruation and the days of taking precaution, the woman continuing to have an issue of blood (mustahaadatun) should bath as soon as the blood ceases. She can then commence fasting, praying, and enjoying intercourse. She is pure (tuhr) with dryness or with the final discharge (qassa). This is more so for the woman having menstruation for the first time. She should wait for the discharge at the end of the specific time. She does not have to see if she is pure before dawn, only at the time of sleep and at the time of the subh prayer. Menstruation prevents the soundness (sihhat) of prayer with its obligations, fasting with its obligations, divorce, the initiation of the waiting period (`iddat), vaginal intercourse (or fondling below the waist wrap) even after the blood has cleared before washing with water, tayammum, entering the mosque and touching the Quran - but not reciting it. Section: On Lochia Lochia (nifaas) is the blood which issues as a result of childbirth (wilaada) and its maximum period is sixty days, then it stops. It prevents the same things that menstruation prevents and wudu is obligatory with the withholding of blood, in contrast to the opinion of Ibn Rushd.

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THE TIMES OF PRAYER

The select time (waqt'l-mukhtaar) of the dhuhr prayer is from the time the sun reaches the meridian until the time when the shadow is equal to the length of an object.The select time of the `asr prayer is from the time when the shadow is twice the length of an object to the yellowing of the sun. The necessary time (waqt'd-durruri) for both of them is up until the time of sunset. The select time of the maghrib prayer is the amount of time in which it can be prayed after its conditions are fulfilled. The select time of the `isha' prayer is from the time when the twilight disappears up until the first third of the night. The necessary time of the prayer is up until the appearance of dawn. The select time of the subh prayer is from the first light of dawn up until the glow. Its necessary time is up until the rising of the sun. In all of the above, you have to make up what is outside of that.

THE CONDITIONS OF PRAYER

The conditions of the prayer are: [1] purification from ritual impurity and filth from the body, the garment and the place of prayer; [2] covering the private parts; [3]facing the direction of qibla; [4] avoiding speaking; and [5] avoiding frequent unnecessary movement. The private parts (`awrat) of the man, the slave girl, and a free woman (around other women) is what lies between the navel and the knee. The private parts of the free woman around every strange man (ajnabiyu) is her entire body except the hands and face.The private parts of the woman with her male relatives which she is forbidden to marry (mahram) is the entire body except the face and the extremities (atraaf) - like the head, arms, legs and feet. What can be seen from a strange man (ajnabiy) is the same as what can be seen from a mahram and likewise this is what can be seen by other men (that is the entire body except what lies between the navel and the knees). The slave girl (amat) is not required to cover her head. It is customary for a free woman to uncover her breasts and extremities at certain times, just as the slave girl can uncover her thighs when the place is free of the presence of men. It is highly recommended (istahabba) for the slave mother of a son (umm walad) and a young girl to cover themselves and it is obligatory for the free woman who has attained maturity.

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THE OBLIGATIONS OF PRAYER AND ITS SUNAN

As for the obligation of prayer (fara'id as-salaat), they are fifteen: [1] intention for a specific prayer; [2] intention of the follower to be a follower in the prayer; [3] takbir al-ihraam; [4] standing upright for it1; [5] recitation of the Fatiha; [6] standing upright for it; [7] bowing down (ruk`u); [8] rising up from it; [9] prostration (sajda) upon the forehead; [10] rising up from it; [11] harmony; [12] stillness; [13] maintaining the order of its obligations; [14] sitting as long as it takes to perform the greetings; and [15] the salaam. As for the sunan of the prayer, they are twelve: [1] the extra chapter after the Fatiha; [2] standing upright for it; [3] saying silent what is supposed to be said silently; [4] saying aloud what is to be said aloud; [5] every takbir is a sunna except the takbir al-ihraam, which is an obligation as mentioned previously; [6] saying 'Allah hears the one who praises Him.' for the one who is the imam and the one praying alone; [7] the first sitting; [8] extending the second sitting long enough to perform the greetings; [9] the two tashahhuds; [10] returning the greetings to the imam and to the one on your left side; [11] saying the final salaam aloud; and [12] the barrier for the imam and the one praying alone, when they fear that someone will pass in front of them. _________________________________________________
1
It is important to cite here in the standing in prayer the issue of grasping the left hand with the right. The Malikis differ from theremainder of the imams regarding this issue. It says in the Mizaanl-Kubra of Shaykh as-Shar`ani, And from this is the agreement ofthe Imams concerning it being highly recommended to place the right hand over the left during the standing in prayer as long as he isstanding. However, the teaching of Malik in the most famous of his narrations is that the hands should be left to hang by the sides.While al-Awzaa`i said that one has a choice of grasping the hands or letting them hang by the sides. This is significant because noneof the Imams included the grasping of the hands among the obligations or the sunnan of the prayer. Ahmad Zaruuq said in iscommentary upon the ar-Risaalat, The learned people of Medina said regarding the grasping of the hands for support, that there isdisagreement whether or not it was actually apart of the outward aspects of the prayer. Imam Ahmad d-Dirdiri said in his Aqrabl-Masaalik, It is allowable to grasp the hands during superogatory prayers and it is reprehensible to grasp the hands during anobligatory prayer, especially for reasons of support. Returning back to Ahmad Zaruuq in his commentary upon the ar-Risaalat, The one praying is not to place his right hand over his left in the obligatory prayers, although that is allowable in the superogatoryprayers in order to support oneself in standing due to the length that one stands in prayer. Shaykh tTartushi said, It is forbidden tograsp the hands during the obligatory prayers because it become like supporting oneself during the prayers. The prophetic traditions related concerning the fact that the Messenger of Allah, may Allah bless him and grant him peace was seen praying and he placed his right hand over his left; meant in the opinion of Imam Malik and his companions that the Messenger of Allah, may Allah bless him and grant him peace was seen in doing this is the superogatory prayers not the obligatory prayers.

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WHAT INVALIDATES THE PRAYER

The prayer is invalidated by: [1] laughing deliberately or by accident; or [2] by doing the prostration of forgetfulness for merit; [3] by deliberately adding a rak`a, aprostration or the like in the prayer; [4] by eating; [5] drinking; or [6] speaking deliberately except to correct the prayer. It is invalidated in this case by saying a lot instead of a little. It is invalidated by: [7] blowing the nose deliberately; [8] ritual impurity; [9] remembering a missed prayer; [10] intentionally vomiting; [11] by doing more than four rak`a accidently in the four rak`a prayers, more than three rak`a accidently in the three rak`a prayers, and more than two rak`a accidently in a two rak`a prayer; [12] by accidentally prostrating before the imam, before or after, if he does not catch the rak`a; and [13] by leaving out the prostration of forgetfulness if it is leaving out three or more sunan.

MAKING UP MISSED PRAYERS

It is obligatory for every responsible person to make up for objectionable things from the prayers. And he should make them up in the order which they were missed. If they were prayers while resident, he should perform them as resident prayers. If they were traveling prayers, then he should perform them as traveling prayers. This is regardless if he performs the missed prayers being resident or while traveling. The maintaining of the correct order (tarteeb) of two current prayers which are due at the same time is an obligation (waajib). Likewise maintaining the correct order between a small quantity of missed prayers and a current prayer is obligatory when it is remembered. A small quantity (yaseer) means four prayers or less. Thus, whoever has to make up four prayers or less must pray them in order before the current prayer, even if the time of the current prayer passes.

THE PROSTRATION OF FORGETFULNESS

He prostrates two prostrations before the salaam if he has left out a confirmed sunna and he makes the tashahhud for them and then the salaam. If he has added something, he prostrates after the salaam. If he has left something out and added something, he prostrates before the salaam because decrease dominates increase. There are three levels of forgetfulness in the prayer: [1] Sometimes he forgets and misses out one of the [strong sunan] of the prayer the prostration of forgetfulness is necessary and he must do it. If he does not
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remember it until after the salaam and a long time passes, his prayer is invalidated and he must repeat it. [2] Sometimes he is forgetful and misses out one of the meritorious parts of the prayer, like the qunut, or the saying 'My Lord to You the praise', a single takbir, or the like. He does not prostrate for that. If he prostrates before the salaam, he invalidates his prayer and he must repeat it. [3] Sometimes he forgets one of the sunan of the prayer, like the extra chapter after the Fatiha , the two tashahhuds, the sitting, or the like. He should make prostration for that (before the salaam). The prostration after the salaam is not missed out through forgetfulness, even after a year has passed. If he puts the prostration after the salaam before or delay the prostration before the salaam, that is permitted. If he does not know whether he has prayed three or two rak`ats, he should build upon the least of it and do what he has doubts about, and prostrate after the salaam.

THE PREREQUISITES OF THE IMAM AND THE REALITY OF CATCHING THE RAK`A WITH HIM AND THE JUDGEMENT OF STANDING IMMEDIATELY WITH THE TAKBIR AFTER THE SALAAM OF THE IMAM
The prerequisites of the imam are five: [1] that he be male; [2] Muslim; [3] rational; [4] just; and [5] mature. He should be knowledgeable of what makes the prayer valid. To catch a rak`a with him means that you were able to place your hands firmly upon your knees along with him. If you were unable to do so, then you have missed that particular rak`a. If you miss a single rak`a from the subh prayer, you should stand without doing the takbir. You should continue the prayer with the Umm 'l-Qur'an (Fatiha) and the extra chapter aloud without doing the qunuut. If you missed a single rak`a from the dhuhr prayer, you should stand without doing the takbir. You should then complete the prayer with the Umm'lQur'an and the extra chapter silently. If you missed two rak`ats from the same prayer, you should then stand with the takbir. You should then complete the prayer with the Umm'l-Qur'an and the extra chapter silently. You should not sit between the two rak`ats. If you missed three rak`ats from the same prayer, then you should stand without the takbir. You should then complete the prayer of the first rak`a with the Umm'l-Qur'an and the extra chapter silently. Then sit and make the first tashahhud. Then stand and perform a rak`a with the Umm'l-Qur'an and the extra chapter silently, but do not sit. Then stand and perform a rak`a with the Umm'l-Qur'an only. The judgement of the `asr prayer is exactly the same as the judgement of dhuhr as we have mentioned. If you missed a rak`a from the maghrib prayer, then you should stand with the takbir. You should then complete the prayer with the Umm'l-Qur'an and the extra chapter aloud. If you missed two rak`ats from the same prayer, you should then stand without making the takbir. Then complete the prayer with the Umm'l-Qur'an and the extra chapter in both rak`ats and sit between them. Thus, your entire prayer will be done sitting (at the end of each rak`at). If you missed a single rak`a from the `isha' prayer, then you should stand without
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making the takbir. You should then complete the prayer with Umm'l-Qur'an and the extra chapter aloud. Then sit down. If you missed two rak`ats from the same prayer, you should then stand with the takbir. You should then complete the prayer with the Umm'l- Qur'an and the extra chapter aloud in both rak`ats. You should not sit between them. If you missed three rak`ats from the same prayer, then stand without making the takbir andthen complete the prayer of one rak`a with the Umm'l-Qur'an and the extra chapter aloud. You should then sit down after it and perform the first tashahhud. You should then stand and perform another rak`a with the Umm'l-Qur'an and the extra chapter aloud and do not sit after it. Rather, you should stand and perform another rak`a with just the Umm'l- Qur'an silently. If you have not caught anything of the prayer except the last tashahhud, then stand with the takbir and perform your prayer as though you were doing it from the very beginning.

THE JUMA` PRAYER

The juma` prayer is an individual obligation which has its principles and its exemptions which permits one from being present at it. Its principles are five: [1] the existence of a mosque; [2] a jama`at around which a village has emerged; [3] the sermon; [4] the imam; and [5] being resident. As for the exemptions which permit one to be absent from the juma` prayer, they are: [1] intense rain; [2] being very muddy; [3] sickness; [4] taking care of one who is ill; and [5] the fear of an oppressor. Traveling is forbidden at noon on juma` for the one who is obligated to attend juma`. Likewise talking and performing superogatory acts of worship are forbidden while the imam is given the sermon. Also buying and selling are forbidden once the second call to prayer has been made. His trade is not valid if it happens.

THE OBLIGATIONS OF FASTING AND ITS SUNAN

The obligations of fasting are two: [1] intention; and [2] to abstain from things which break the fast, like sexual intercourse, emission of sperm or prostatic fluid, drinking and eating, and other things which reach the throat. The sunan of fasting are three: [1] hastening to break the fast; [2] delaying the pre-dawn meal; and [3] keeping the tongue from superfluous speech.

THE OBLIGATIONS OF ZAKAT AND ITS ADAB

The obligations of zakat are three: [1] intention; [2] not delaying it; and [3] the lack of transfer. Its adab are three: [1] the nafs being cheerful about it; [2] it being the best property; and [3] concealing it from the sight of others.

THE OBLIGATIONS OF HAJJ AND ITS SUNAN

The obligations of hajj are four: [1] the ihraam; [2] the tawaaf 'l-ifaada; [3]

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running between Safa and Marwa; and [4] standing at `Arafat. The sunan of hajj are twelve. Four of them are for the ihraam: [1] the ghusl which precedes it; [2] removing sewn garments; [3] the two raka`ats; and [4] the talbiya (saying Labayk Allahumma labayk). Four are for the tawaaf: [1] walking; [2] kissing the Black Stone; [3] supplication without end; and [4] the half run for men, but not for women. Four are for running (sa`y): [1] kissing the stone; [2] hurrying in the middle of the valley for men; [3] climbing up Safa and Marwa; and [4] supplication. O Allah give us success at following the sunna of your prophet Muhammad, may Allah bless him and grant him peace. Here ends the second section of this book, which is the Science of Jurisprudence (`ilm'l-fiqh).

The Science of Spiritual Purification (`ilm at-tasawwuuf)

It is obligatory for every responsible to learn as much of this science which will enable him to aquire praiseworthy characteristics and to keep him from blameworthy characteristics.

THE PURIFICATION OF THE HEART FROM CONCEIT (`ujb)

Conceit is one of the blameworthy characteristics which it is forbidden to behave with. Its reality is presumption about blessings, relying on it, and forgetting its relationship to the Giver of blessings. The harm of conceit is extensive. Conceit leads to pride, forgetting wrong actions, forgetting the favors of Allah, presumption about acts of worship, believing that one has a station with Allah, and self-justification by ones intellect, opinion and knowledge. As for as its cure is concerned, realize that the cure for every sickness is with its opposite. The sickness of conceit lies in pure ignorance and its cure is simply in knowledge which is in direct opposition to that ignorance. A man's conceit is in two divisions: [1] a division which is under his choice - like the prayer, fasting, zakat, hajj, charity, and correcting other people. Conceit in this division is more prevalent. And [2] a division which is not under one's choice - like beauty, power, and lineage. Sometimes he is conceited in both of these divisions because he is the place of their manifestation. This is pure ignorance because the place is subservient and is not a part of bringing things into existence. How then can he be conceited about something which is not actually his? If, on one hand, he is conceited as a result of the acts of worship which were obtained by his own in-time power, this also is pure ignorance, since actions cannot take form except by his existence, the existence of his actions, desires and the rest of the causes of his actions. All of that is not from him in reality, but
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from Allah. Since it is Allah sub'hannahu who has created power, subjugated will, actuated causative factors, freely disposed of impediments and facilitated action. What is amazing as that he is conceited about himself, and yet he is not amazed with the existence of Allah sub'hannahu.

PURIFICATION OF THE HEART FROM PRIDE (kibr)

Pride is one of the blameworthy characteristics which it is forbidden to behave with. Its reality is that a person sees that he has a rank and that someone else has rank, and then he sees that his rank is above the other's rank. When he exalts his own value in relationship to someone else, he despises the one below him and puts himself above the others company and confidence. If it is very extreme, he may spurn the other's service and not consider him worthy to stand in his presence. If it is less extreme, he may reject the other's basic quality, and put himself above him in assemblies, wait for him to begin the greetings of peace, think that it is unlikely that he will be able to fulfill his demands and be amazed at him. If he objects, the conceited man hates to answer him. If he is given advice, he refuses to accept it. If he is opposed in anything, he becomes angry. When he teaches, he is not courteous to those who are learning. He looks down upon the common man as though he were looking upon a donkey, with pure contempt. The harm of pride is immense. The scholars can help him but little against it, let alone the common people. How could its harm be other than immense when it comes between a servant and all the characteristics of the believer? This is because the proud person cannot possibly love for the believer what he loves for himself. It is impossible for him to have humility. It is impossible for him to abandon rancor. It is impossible for him to remain truthful. It is impossible for him to abandon envy. It is impossible for him to suppress anger. It is impossible for him to offer delicate advice and it is impossible for him to accept advice. He is never safe from the contempt and slander of others. In fact, there is no blameworthy characteristic except that he manifest it in order to maintain his since of honor, and there is no praiseworthy characteristic but that he is incapable of it from the fear that his selfimportance will slip away from him. The most evil sort of pride is that kind which prevents the proud person from benefiting from what Allah has obligated upon the servants from knowledge and accepting the truth. Then pride induces a person to violate the commands of Allah,because the proud person when he hears the truth from a servant from among the servants of Allah, he scorns accepting it and does his utmost to repudiate it. This is the same for those who are preoccupied with debating others in certain issues of the deen while claiming to be researching into the deen. For whenever the truth is made plain upon one of the debaters, the other haughtily refuses to accept it and does his utmost to repudiate it.
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He thus resorts to tricks in order to defend himself by whatever deception is at his disposal. All this is from the characteristics of the disbelievers as Allah has described them by His saying, "Verily those who disbelieve say: Do not listen to that Qur'an and try and render it ineffectual, so that you may overcome them."[41:26] For everyone who debates others in order to overcome and silence them and not to avail the truth when it gets the better of him, is a partner with the disbelievers in blameworthy behavior described in the above verse. This is the same for whoever haughtily refuses to accept sound advice. Allah ta`ala says, "When it is said to him, 'Fear Allah', he becomes haughty."[2:206] The causes of pride are seven: [1] knowledge; [2] worship; [3] lineage; [4] beauty; [5] strength; [6] wealth; and [7] many helpers. If you were to say: Why is it that when people increase in knowledge, they also increase in pride? Realize the causes for that are two: [1] the lack of preoccupation with beneficial knowledge which induces fear in the beginning of his affair. On the contrary, he was preoccupied with what is called knowledge, but is not knowledge in reality like the science of arithmetic, linguistics, the remainder of controversial sciences, and the methodologies of disputation. Thus, when a person becomes devoted exclusively to the above, it fills him with arrogance. [2] When a servant becomes absorbed in seeking knowledge and his sole desire in that is to exult in it and he was not at first engaged in refining his nafs, then even if he were to become completely engrossed in every science - it would only increase him in repulsiveness. This is because knowledge is like a down pour of rain which falls from the heavens and increases bitter fruit with bitterness and increases sweet pleasant things in sweetness. As for the cure of pride is concerned, there are two divisions: [1] the knowledge cure and [2] the action cure. The knowledge cure which is sufficient for you in that is the meaning of a single verse from the Book of Allah. This is because in the Qur'an is the knowledge of the first and the last for he whom Allah has opened his inner vision. Allah ta`ala says, "Perish man! How thankless he is! Of what did He create him? Of a spermdrop did He create him. He determined him and made the way easy for him. He then makes him die, buries him and then, when He wills, resurrects him."[80:19] This verse indicates the beginning of man's existence, his middle, and end. Let a man examine that if he desires to understand its meaning. As for the beginning of man, he was "a thing unremembered". He was concealed in pure non-existence and non-existence has no beginning. What is more meaner and lower than extinction and nonexistence? He used to be in pure non-existence, then Allah created him from the most base of things, and then from the most unclean thing. This is because He created him from earth, then from sperm, then from a blood clot, then a lump of flesh. He then made the flesh into bones and clothed the bones in flesh. This was the beginning of his existence and then he became a thing remembered. He was before a thing unremembered by reason of having the lowest qualities and attributes since at his beginning, he was not created perfect. He was created inanimate, dead. He neither heard, saw, felt, moved, spoke, touched, perceived,

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or knew. He began with his death before his life, with weakness before strength, with ignorance before knowledge, with blindness before sight, with deafness before hearing, with dumbness before speech, with misguidance before guidance, with poverty before wealth, and with inability before ability. This is the meaning of His words, "From what did He create him? From a sperm drop did He create him and determine him. And He made the way easy for him." This indicates what He wills for him during the period of his life until death. The meaning of this is that He ta`ala gave him life after he was inanimate and dead first from the earth, and then from a sperm-drop. He gave him hearing after he was deaf and He gave him sight after he lacked sight. He gave him strength after weakness and knowledge after ignorance. He created his limbs for him with all they contain of marvels and signs after he lacked them. He enriched him after poverty, made him full after hunger, clothed him after nakedness, and guided him after misguidance. Look how He directed and how He made the way easy for him. He created mankind from humble earth and unclean sperm after pure nonexistence so that he would recognize the baseness of his essence and thereby recognize himself. He perfected the sperm-drop for him so that he would recognize his Lord by it and know His exaltedness by it, and that He is the only one worthy of true greatness and pride. When he begins in this manner and his states are like this, how can he have pride? Properly speaking, man is the lowest of the low and the weakest of the weak. Indeed, even if He had perfected him, delegated his command to him and made his existence go on by his own choice, he would still dare to be insolent and would forget his beginning and his end. However, during his existence, He has given sickness power over him, whether he likes it or not, and whether he is content or enraged. He becomes hungry and thirsty without being able to do anything about it. He does not possess any power to bring either harm or benefit. He wants to know something but he remains ignorant of it. He wants to remember something and yet he forgets it. He wants not to forget something, yet he does forget it. He wants to direct his heart to what concerns it and yet he is caught up in the valleys of whisperings and thoughts. He desires something while his destruction may be in it, and he detests something while his life may be in it. He finds foods delicious when they destroy him, and he finds remedies repugnant when they help him. He is not safe for a moment, day or night. All that he loves in this world may be taken from him. He is hard-pressed and abased. If he is left alone, he goes on. If he is snatched away, he is annihilated. What can be more abased? If he knew himself, how can he think himself worthy of pride? If only it were not for his ignorance which is his immediate state. As for his end, it is death. This is indicated by His words, "Then He makes him die and buries him. Then, when He wills, He raises him."[80:21] The meaning here is that his spirit, hearing, sight, knowledge, power, senses, perception, and movement are all stripped away. He reverts to the inanimate state as he was in the first place. Only the shape of his limbs remains.

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His form has neither senses nor movement. Then he is placed in the earth and his limbs decays. He becomes absent after he existed. He becomes as if he were not, as he was at first for a long period of time.

Then a man wishes that he could remain like that. How excellent it would be if he were left as dust! However, after a long time, He brings him back to life to subject him to severe trials. He comes out of his grave after his separated parts are joined together, and he steps out to the terrors of the Rising. He is told, "Come quickly to the Reckoning and prepare for the Outcome!" His heart stops in fear and panic when he is faced with the terror of these words even before his pages are spread out and he sees his shameful actions in them. This is the end of his affair. It is the meaning of His words, "then when He wishes, He raises him." How can anyone whose state is like this be arrogant? He has been shown the beginning and the middle of his condition. if his end had appeared to him - and we seek refuge from Allah - perhaps he would have chosen to be a dog or a pig in order to become dust with the animals rather than a hearing, speaking man, and meet with punishment (if he deserves the Fire from Allah). Even the pig is nobler than him since it reverts to dust and it is spared from the Reckoning and the punishment. Someone with this state at the End can only hope for pardon, and he cannot be at all certain about it. How then can he be arrogant? How can he see himself as anything to which excellence is attached? This is the knowledge-cure. As far as the action-cure is concerned, it is to be humble to people in a constrained manner until it becomes natural for you.

PURIFICATION OF THE HEART FROM ANGER WITHOUT GROUNDS (al-ghadab bi'l-baatil)

Anger is one of the blameworthy qualities which it is forbidden to have. Its reality is the boiling of the blood of the heart to seek revenge. It has three degrees: [1] Insufficient (tafreet); [2] Excessive (ifrat); [3] Moderate (i`tidal) Insufficient anger is the absolute lack of anger. For this is blameworthy because he does not become angry when he witnesses forbidden things. For the lack of anger in that case is blameworthy. Excessive anger is also blameworthy. It is anger overpowering a person until he leaves the proper management of the intellect and the deen, and he no longer has insight, consideration, reflection or deference. Whenever the fire of anger is intense, it will blind the one who is angry, and it will make him deaf to every warning. For if he is warned he will not listen. Rather, it will increase his anger. As for praiseworthy anger it is in moderation. It is the anger which waits for the indication of the intellect and the deen. It arises when it is commended by the shari`a, and it is is extinguished when it is condemned by the shari`a. It is the
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middle way which was described by the Messenger of Allah, may Allah bless him and grant him peace, when he said, "The best of affairs is their middle." He whose anger inclines towards being insufficient, he must treat himself until his anger becomes stronger. He whose anger inclines towards being excessive, he must treat himself until it returns completely to the middle way between the two extremes. That is the Straight Path. As for the cure for anger it is also divided into two parts: the knowledge-cure and the action-cure. The knowledge-cure consists of five things: [1] That he reflect on the virtues of restraining rancor, in order to obtain the reward that. [2] That he frighten himself with the punishment of Allah, saying, "The power of Allah over me is greater than my power over this human being. If I carry out my anger against him, then what security will I have against the anger of Allah on the Day of Rising?" [3] That he make himself fear the consequences of anger in this world if he does not have fear of the next life. [4] That he reflect on the ugliness of his own form when he becomes angry. Then he will recall how someone else's form looked during their anger. He should also reflect on how much he resembles the mad dog when he abandons tolerance, and how much he resembles the awliya when he abandons his anger. [5] That he reflect on the causes which incite him to take revenge. No doubt it is from the words of shaytan to him, "This will make you look impotent and humiliated before the people." This is the knowledge-cure. As for the action-cure, it is that he says when he is angry, "A`udhu Billahi Mina 's-Shaytaani r-Rajeem," (I seek refuge in Allah from the accursed devil.) He should take a bath or make wudu. And if he is standing, he should sit. And if he is sitting, he should lie down.

PURIFICATION OF THE HEART FROM ENVY (al-hasad)

Envy is one of the blameworthy characteristics which is forbidden to have. Its reality is wanting blessings to depart from the one who has received it. There are four levels of envy: [1] He wants the blessings to leave the one has received it and he does not want the blessing to return to him. [2] He wants the blessing to leave him and he desires the very same blessing for himself in the same way he desires a fine house, a beautiful woman, or a lofty, wide zawiyya which someone else has obtained. [3] He does not desire the blessings itself, but he desires its like for himself. If he cannot have its like, he wants it to leave the person who has it so that the contrast between them will not be apparent. [4] He desires its like for himself. If he cannot obtain it, he does not want it to depart from the person who has it. This last level is excused if it is about this world, and it is recommended if it is about the deen. As for the cure of envy is concerned, it is also divided into a knowledge-cure and an action-cure. As for the knowledge-cure, it is that he truly realizes that envy is harmful to him, both in his deen and in this world. There is no harm for the one

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who is envied, either in this world or in his deen. On the contrary, he profits by his envy in the deen and in this world. When he recognizes this with his inner eye that he is only an enemy to himself and a friend to his enemy - then he will inevitably part company with envy. This is the knowledge-cure. As for the action-cure is concerned, he must make himself do the opposite of what envy calls him to. If it incites him to slander and defamation he must entrusts his tongue with praising and commending the one envied. If it makes him arrogant he must humble himself. If it provokes him to withhold blessings, he must make himself increase blessings. This is the action-cure.

As for what is obligatory in order to prevent envy in the heart towards the one who irritates you, you should know that if you want blessings to leave him and you direct your tongue against him, then you are an envier. By your envy, you commit an act of disobedience. If you want the blessing to leave him while you restrain yourself outwardly in every way, but you do not dislike your state, then you are also envious and disobedient. This is because envy is an attribute of the heart, not an attribute of action. If you dislike the state of envy in yourself by means of your inner sight and you restrain your outward actions as well, you have then done what is obligatory.

PURIFICATION OF THE HEART FROM FALSE HOPE (al-amal)

False hope is one of the blameworthy characteristics which is forbidden to have. Its reality is that one's life-energy is directed to the moment, and he lets things slip. Its cure is also divided into two divisions: a knowledge-cure and an actioncure. As for the knowledge-cure it is that he realizes that everyone who prolongs his false hope it will prevent him from hastening to repentance (tawba). Because he says, "I will eventually repent. There are still many days ahead." It also prevents him from hastening to obedience (taa`at). Because he says, "I will do it later. I still have many days left." That continues until his heart becomes harden. This is the knowledge-cure. As for the action-cure is concerned, it is that he must make much remembrance of death and urging oneself to examine the death of one's companions until it becomes natural.

PURIFICATION OF THE HEART FROM STINGINESS (bukhl)

Stinginess is from among the blameworthy characteristics which are forbidden to have. Its reality is holding back from expending one's wealth in areas where it is obligatory to spend generously. Realize that obligatory here is divided into two divisions: [1] that which is obligatory by the shari`a; and [2] that which is obligatory according to the virtues of manliness and custom. Whoever withholds any of the two is stingy. However, he who withholds that which is obligatory according to the shari`a is more stingy. This is like the one who withholds the zakaat, or withholds the maintenance of his family. Or like the one who gives it
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but he does it grudgingly or he presents the most repulsive of his wealth without being cheerful about it. As for that which is obligatory according to the virtues of manliness (muruwwa), it is to avoid narrowness of means of subsistence (mudaayaqa) and contemptible livelihood (muhaqiraat). For whoever gives what is obligatory by the shari`a and what is obligatory according to the virtues of manliness, has become free of the characteristic of niggardliness (bukhl). Indeed! one cannot be described with the attributes of generosity (juud) as long as he does not spend generously in excess of that. For if the self (nafs) has the capacity to generously spend wealth beyond the realms that the shari`a has obligated and where it brings no blame on himself for he then should be generous to the extent of the capacity of his nafs, whether it be little or much. However, this should be done with the condition of cheerfulness and not out of greed, hoping for some service, compensation or even gratitude. For whoever expends his wealth, craving by that peoples thanks or praise is, in fact, a business man (taajir) who trades one thing for another. As for the cure of stinginess (bukhl), it is divided into two divisions: a knowledge cure and an action-cure. As for the knowledge-cure, realize that the cause of stinginess is the love of wealth. The love of wealth has two causes. [1] The first is the love of the gratification of ones pleasures (shahawaat) which cannot be obtained except with wealth, along with the hope for a long life (tuullamal). For if a human being knows that he will die any day, then he would not be stingy with his wealth. This is true, since the amount which he truly needs in a day, a month or a year is not excessive. Even if he were to reduce his hope for a long life, he, however, has children which take the place of his wish for a long life. This is because he considers that their continuation is like the continuity of himself. As a result, he withholds his wealth because of them. When he becomes over attached to such opinion until fear of poverty and lack of trust in the eventual appearance of provision - then stinginess becomes strong in him without doubt. [2] The second cause of the love of wealth is that he loves the very substance of wealth itself. Like a man who possesses wealth which would suffice him for the remainder of his life if it is spent correctly and on what is customary; while at the same time he is a man of advanced age with no children and much wealth. However, his nafs does not allow him to give out from his wealth for zakat, nor even to use it to cure himself when he is sick. Rather, he becomes in love with his gold coins, craving for them and taking extreme pleasure with the fact that he possesses such wealth. He then conceals it in the earth, knowing full well that he will eventually die and it will be lost or his enemies will obtain it. Even with that his nafs will not allow him to expend it for his own nourishment or in charity. This is a tremendous sickness in the heart which is difficult to cure, especially during such an advanced age. However, the cure of every ill is in its opposite (`ilaaj kulli`illatin bi didduhaa). Thus, he should cure the love for the gratification of pleasures with being content (qanaa`at) with sufficiency by means of patience. He should cure the desire for a long life by much remembrance of death and examining the death of his close friends and the extent of their difficulties in

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gathering wealth and how they eventually lost it. He should cure the preoccupation of the heart with ones children by realizing that the One who created them also created their provision with them. For how many children are there who have not inherited any wealth from their fathers, yet their conditions are more excellent than those who had inheritance. He should know also that the hoarding of wealth for his child, desiring by that to leave him in a good state, yet this wealth changes his son and makes him evil and sinful. Although, were his son fearful of Allah (taqiya) and upright (saalih), Allah would suffice him. And if he is corrupt (faasiq) then this hoarded wealth will do nothing except assist him in his disobedience and it will be then revert to the father as an injustice. He should cure the heart also by much contemplation on the reports which have been related concerning the evils of greed (dhimmulbukhl); the praiseworthiness of generosity (madhus-sakha); and what Allah subhanahu has threatened the niggardly with from severe punishment. Among the most beneficial cures is to examine the states of the niggardly, how people naturally flee from them and how despicable they are to them. For there is no stingy person except that another stingy person seems despicable to him. Every stingy person is overbearing to his fellow stingy friend. Thus, he realizes that this overbearing nature produces scorn for him in the hearts of people, just as it does in the rest of stingy people are despicable in his own eyes. Another cure is that he consider the main objectives of wealth and consider the main objective for which he was created. The reality is that he can only preserve the amount of wealth which will suffice him in his needs and the remainder should be stored for his soul by using it to obtain reward from Allah by expending it generously. This is the knowledge-cure. As for the action-cure, it is that he be generous and openhanded until it becomes natural with him.

PURIFICATION OF THE HEART FROM SHOWING-OFF (riyaau)

Showing-off (riyaa'u) is one of the blameworthy characteristics which it is forbidden to behave with. Its reality is seeking high rank in people's hearts through acts of obedience to Allah, the Mighty the Majestic. Showing-off has many signs, however a summation of what causes a slave to embellish themselves for people comes in five divisions and it is from these that showingoff occurs. [1] The first is showing-off with the body (riya'u bi'l-badan). Like the one who desires to be seen having outward signs of emaciation so that people would imagine that he is intense in his spiritual endeavors (ijtihaad) and that he is overwhelmed with the fear of the Hereafter. By emaciation he also wants to indicate that he eats little. [2] The second is showing-off by dress and appearance (riya'u bi 'z-zay wa 'lhay'a). This is like the one who wants to be seen by: allowing his hair to remain

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disheveled; wearing tattered garments; bowing the head while walking; wearing very coarse garments and rolling them up to beyond half of the shank; shortening the shirt sleeves; neglecting washing the garments and leaving them torn and shredded. All this is done to be seen as a manifestation of the nafs as an indication that he is following the Sunna and that he is one who imitates the upright slaves of Allah. [3] The third is showing-off by words (riya'u bi 'l-qawl). That is, he shows-off by moving his lips with the dhikr in full view of other people and he commands the good and forbids indecency in full view of created beings. It is to manifest anger at reprehensible things and to manifest excessive grief when people commit disobedience. It is to raise the voice in the recitation of the Qur'an in order to indicate by that that it si from sorrow and fear. [4] The fourth is showing-off by action (riya'u bi 'l-`amal). This is like someone who prays and desires to be seen: standing for a long time; doing ruk`u and prostration for a long time; not turning aside; keeping still; and keeping the feet and palms level. [5] The fifth is showing-off with visitations and associations (riya`u bi 'z-ziyaara wa 'lmusaahaba). This is like someone who undertakes, in spite of the difficulties, of going to visit a scholar among the scholars so that it can be said that he has taken some baraka from the people of the deen by his visiting them. He says, "Who among you have met the Shaykhs?! I have met Shaykh so-and-so! I went about in the lands and served many Shaykhs!" He goes on to talk about everything that has happened to him. This and all that preceded, is the traits of one who shows-off and desires to be seen of men. As for the cure of showing-off it is also divided into two divisions: a knowledge cure and an action-cure. As for the knowledgecure it is to realize that showing-off is very harmful and it corrupts the heart. It prevents success (maan`u 't-tawfeeq) and prevents having genuine spiritual station (maan`u l-manzila) with Allah ta`ala. It necessitates punishment and humiliation. As for the action-cure it is that he must make himself conceal his acts of worship (ikhfa'u 'l-`ibaadaat) until his heart becomes content with the omnipresent knowledge of Allah ta`ala. Thus realize, O brother! that the destructive characteristics and the redemptive characteristics in the nafs cannot be truly enumerated because of there large number. However, it is obligatory upon you to uproot from the nafs the roots of the destructive characteristics which corrupt it. These roots are those we have mentioned above. When you have uprooted them you will have destroyed those destructive traits which derive from them. It is also obligatory upon you to behave with the roots in the correction of the nafs from the redemptive qualities - like: repentance (tawba); austerity (zuhd); reliance upon Allah (tawakkul); entrusting (tafweed) matters over to Allah; contentment

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(rada'u); sincerity (ikhlaas); fear (khawf) and hope (raja'u). If you are able to behave in accordance with these root characteristics then you will have established firmly in the heart those praiseworthy traits which derive from them.

REPENTANCE (tawba)
The reality of repentance (tawba) is freeing the heart from wrong actions you have previously committed out of desire to exalt Allah, the Might the Majestic and to flee from His wrath. That which will assist you in that is remembrance of the intensity of Allah's punishment and the weakness of you body.

AUSTERITY (zuhd)
The reality of austerity (zuhd) in this world is avoiding the forbidden (haraam), the dubious (shubhat) and the superfluous in permitted things (al-fuduul min 'lhalaal) out of desire for the blessings of the Hereafter and its exalted ranks. That which will assists you in that is to remember the temporal nature of this world and that it is the enemy of Allah and you are His lover. Whoever loves someone hates his enemy.

RELIANCE UPON ALLAH (tawakkul)

The reality of reliance upon Allah (tawakkul) is the confidence and tranquility of the heart and its realization that the sustaining of you physical structure is only by Allah, the Mighty and Majestic. It is not by anyone other than Him. That which will assists you in that is to remember that Allah ta`ala guarantees your provision and to remember that He is disconnected and far removed (tanzeeh) from breaching promises (khulf), forgetfulness (sahwi) or incapacity (`ajaz).

ENTRUSTING MATTERS OVER TO ALLAH (tafweed)

The reality of entrusting matters over to Allah is your desire for Him to protect you in those things conducive to your welfare from all that has hazard in it and against which you have no security. That which will assists you in that is to remember the inherent hazards of all affairs and to remember your own incapacity to guard yourself against them.

CONTENTMENT (rida')
The reality of contentment (rida') with what is decreed is to abandon frustration (sukht). Frustration is to recall other than what Allah has actually decreed. For whatever Allah has decreed is better and more suitable for you due to the fact that He does not need to justify its wrongness or rightness. That which will assists you in that is to remember that frustration with the decree results in the
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anger and wrath of Allah ta`ala; and to remember His rewards for whoever is content with His decrees.

FEAR (khawf)
The reality of fear (khawf) is a trembling which is generated in the heart from witnessing objectionable things. That which will assists you in that is to remember the sins which you have committed in the past and to remember the weakness of your body. That which will also assists you in that is to remember the actions of Allah - glory be to Him- in His seizing and stripping away - like what He did in the case of Iblis and Bal`aam. You should remember His words - glory be to Him - concerning those verses of terror when He says; "O servants fear Me!" and His words; "Do you suppose that We created you without purpose?" and His words; " Does mankind suppose that he will be left as a barrier?" and other verses like these which are meant to provoke terror.

HOPE (raja')
The reality of hope (raja') is the rejoicing of the heart with recognition of the overflowing favors of Allah - glory be to Him and may he be exalted - and recognition of the vastness of His mercy. That which will assists you in that is the following: [1] to remember Allah's past favors to you given with out intermediary or intercessor. [2] to remember the generosity of the reward He has promised to you without you having done anything to deserve it. [3] to remember the abundance of His blessings in respect to your deen at the present moment without you deserving it are asking for it. [4] To remember His actions - glory be to Him - in pardoning like what He did with the magicians of Pharaoh and the Companions of the Cave. [5] to remember His words - glory be to Him - in those verses which provoke yearning - like His saying; "He is the One who accepts the repentance from His servants and He pardons sins"; and His words; Who will pardon wrong actions except Allah?" and His words; "Do not despair of the mercy of Allah. Allah forgives all wrong actions. He is the Forgiving the Merciful"; and what resembles these from the verses which provoke yearning. Oh Allah! Oh Forgiving! Oh Merciful! forgive us all of our wrong actions by the baraka of our master Muhammad, may Allah bless him and grant him peace. Here ends what we intended to write with the help of Allah in this composition called

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The Supporting Explanation of Those Sciences Which are Obligatory Upon Every Individual All praises are due to Allah who has guided us to this and we would not have been guided had not Allah guided us. Peace and blessings be upon the Messenger of Allah, may Allah bless him and grant him peace and upon his family and Companions. Oh Allah! be merciful to the Umma of Muhammad with an all encompassing universal mercy . . . Amen!

Postface
It is more than appropriate to end this excellent book of Shehu Uthman Dan Fodiyo with his Fulfulbe poem called Yimre' Tanasabuje' (The Song of Comparison) in which the Shehu shows gratitude to Allah for the blessings of resemblance to the Messenger of Allah, may Allah bless him and grant him peace, and his comparison to the Mahdi. He composed this poem to deny the claim which many of his supporters made declaring him as the Awaited Mahdi. What is revealing about this poem is that although Shehu Uthman made more scholarly, secular and spiritual achievements than most people of his age and afterwards, yet the Shehu would not make any false claims in order to increase his standing with his followers. The Shehu reached the rank of mujtahid in scholarship before reaching his fortieth year. He had conquered the entire Hausaland by his fifty-fourth year. He ruled an empire which covered more than 60 thousand square kilometers, yet he never took any wealth from the public treasury, earning his instead wealth from the sweat of his own brow. This is in stark contrast to the leaders in our times who falsely claim the mahdiya, the mujaddidiya and some even claim to be Jesus the son of Mary - without having attained even the alif of knowledge, piety or having control over their lowest desires; not to speak of controlling an Islamic government. This poem was translated by the great African linguist and Dean of the School of African Languages at Ahmadu Bello University, Dr. Ibrahim A. Mukoshy. It was from his father that I took many litanies and supplications in the town of Maiurno, Sudan.

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The Song of Comparison

In the name of Allah the Beneficent the Merciful. Peace and blessings be upon our master Muhammad, his family and Companions. I thank Allah for favors bestowed on me, I thank Allah for my escape from those things from which I have been saved. I pray for peace upon Muhammad, with whose scent Muslims are imbued the support which he received, with its scent have I been scented. Let me say it, in gratitude to Allah and also to tell the Muslims what favors I have received. Muhammad's coming was prophesied even before he came; I thank Allah, thus too was my coming prophesied. Muhammad endured the inhumanities of men I thank Allah, to such treatment have I too been subjected. He faced no one in personal enmity; I thank Allah, on this principle have I too taken my stand. He called for the religion, it appeared, then he was forced to make hijra; I thank Allah that so did they come out against me. He was forced to emigrate and so was saved from wars; I thank Allah thus too was I saved. Eastwards and northwards he guarded the faith; I thank Allah thus too was I saved. At the beginning of his sixth decade was he made to emigrate; I thank Allah, then was I too made to emigrate. Not long after the hijra it was ordained that he should wage war; I thank Allah, likewise was it decided for me. It was in Safar that his jihad started; I thank Allah it was then that mine was started. He fought five battles, and those who drove him out could not reach him; I thank Allah, mine reached the same total. All these five battles were won; I thank Allah, I too was granted victory in the early five. The first battles against those who drove him out made the truth plain; I thank Allah, there too was my position made plain. After this, trials harassed the Muslims; I thank Allah, then was I too harassed. They assembled an army against the city, but were driven away; I thank Allah that my opponents too were driven away. They surrounded the settlement, and he threw them out to the West; I thank Allah, so was I surrounded. The promise was fulfilled for him, and he overcome them; I thank Allah, so I too overcame my enemies. I pass over other favors in silence, modesty silences me; I thank Allah, for that for which I must be silent.

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I pass over others which were brought by miracles; I thank Allah, for what has been given to me of miracles. The attributes of Muhammad cannot be achieved in their entirety; the support which he recieved, with its scent have I been scented. He is our leader, we will never go astray, the year I was made a branch of him; then was I made to resemble him. I have also been granted attributes like those of the Mahdi; I thank Allah for what I have been granted. Let me declare them in gratitude to Allah, not because of any power of mine have I attained what has been assigned. He too was prophesied in prophecy before his coming; I thank Allah that my coming too was prophesied. Our time is a time of a mahdi; I thank Allah at this time too have I been sent. With many-sided nobility is Mahdi clothed; I thank Allah that with this am I too clothed. He will only be appointed when disorder prevails; I thank Allah that at such a time have I been appointed. He will only be sent when oppressors abound; I thank Allah that at such a time have I been sent. At a time of religious decline will he be raised up; I thank Allah, that at such a time have I been raised up. A mark of Mahdi is the shunning of the world; I thank Allah that I too have been made to shun it. A mark of Mahdi is the purifying of learning; I thank Allah that by me also has learning been purified. A mark of Mahdi,again, is his descent from Fatima; I thank Allah that this has been reported of me. A mark of Mahdi is the trustworthiness of his opinions; I thank Allah that I too am regarded as trustworthy. A mark of Mahdi is the overthrow of traditional magic practices; I thank Allah for what has been overthrown for me. A mark of Mahdi is the suppression of innovation; I thank Allah for what has been suppressed through me. A mark of Mahdi is his calling for religion; I thank Allah that this has been a mark of my career. A mark of Mahdi is that his call will be answered; I thank Allah that my call too has been answered. A concern of Mahdi is that the Qur'an should be studied; I thank Allah that with this too am I concerned. A mark of Mahdi is the reviving of the sunna; I thank Allah for what has been revived through me. A mark of Mahdi is his sufficiency; I thank Allah that I have been proved sufficient. A mark of Mahdi is his self-discipline; I thank Allah that I have been made disciplined. A mark of Mahdi is that the good intention will be encouraged; I thank Allah that it has been encouraged through me. A mark of Mahdi is his reputation for goodness; ` I thank Allah that I have a reputation for the same. A mark of Mahdi is the justness of His judgements; I thank Allah that this has been the mark of the my judgement. A mark of Mahdi is his gentle disposition; I thank Allah that I too have been given such a disposition. A mark of Mahdi is his being the source of joy to Muslims;

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I thank Allah that I too have been a source of their joy. A mark of Mahdi is the dignity he brings to Muslims; I thank that they have been given dignity through me. A mark of Mahdi is his being appointed Amir 'l-Mu'mineen; I thank Allah that for this have I been appointed. A mark of Mahdi is his slaughter of those who reject the faith; I thank Allah also for those who have been slaughtered. A mark of Mahdi is the overthrow of highway robbers; I thank Allah also for having those overthrown. A mark of Mahdi is that he will wage jihad;

I thank Allah for with this have I been charged. A mark of Mahdi is being clothed with victory;

I thank Allah that with victory have I too been clothed. A mark of Mahdi is being accompanied by flags; I thank Allah towards this have I been led. What is inscribed on them is Laa ilaha illa Allah; I thank Allah that this is inscribed on mine too. A mark of Mahdi is the fulfillment of his words; I thank Allah that my words have been fulfilled. A mark of Mahdi is easing the lot of the Muslims; I thank Allah that by me too has their lot been eased. A mark of Mahdi is the answering of his prayers; I thank Allah that my prayers too have been answered. I am not the awaited Mahdi; it is his mantle with which I have been clothed. I do not deny that I am a mahdi for this time; I thank Allah that I have been granted this privilege. Every epoch has a mahdi allotted to it; openly or secretly, so I have been taught. I am certain that there will be an awaited Mahdi; that is why I have been made to know him whom I have been made to resemble. I thank Allah for this poem of comparison; It has been completed in the year 1224 of the hijra of Muhammad the Imam.

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RUUH AS-SALAAT
The Essence of Prayer

& DAWAU L-WASWAS

The Cure For Satanic Whispering
By:

Shaykh Abdullahi ibn Muhammad Fuduye

(d. 1827) Translation and Arabic Texts Edited by: Abu Alfa Umar MUHAMMAD SHAREEF al-Fodiwa COPYRIGHT C 1994 ( All rights reserved)
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Preface This is a translation of two small but comprehensive books concerning salat (prayer) 1 . They were written by one of our ancestors, the learned shaykh, and upright teacher, Abdullahi ibn Muhammad (d. 1827). Shaykh Abdullahi 2 was Fullani by lineage, Maliki 3 by school of thought and `Ash'ari4 by creed. He was the brother of the famous leader Shaykh Uthman ibn Fuduye' and was and was the most learned man of his time. He also was the chief general of the army and the Amir of the region of Gwandu (the western region of the Sokoto Empire). He was a prolific writer, whose works covered every science of the Islamic sciences. He is said to have written more than 200 books. These two books were translated by the Sankore' Institute for the benefit of the brothers and students who requested lessons from us concerning the prayer. They are small but extremely comprehensive. They describe the reality of the salat in such an easy manner that beginners in Islam can comprehend and commit to memory. The benefit of these small manuals is in the fact that they were written by an African Muslim scholar. This will enable people to examine the Islamic heritage of Africa and will allow the African American Muslims to relearn their own Islamic past. It goes with out saying that whenever one reads a book, he is in fact communicating with the author of the book. The
1

As-salaat: the Arabic word for prayer in Islam. Linguistically it means supplication, and according to the shari`a it means worship which includes recitation, bowing, prostration and humility. It opens with the takbir and ends with the taslim. There are five obligatory prayers, ten sunna prayers and eight supererogatory prayers. Each of these prayers has its set time. [see Shaykh Abu Bakr Jaabir al-Jazaa'iri, Al-`Ilm wa 'l-`Ulama, p. 45]. 2 For more information on Shaykh Abdullahi ibn Muhammad Fuduye see our forthcoming translation of his `Ida`a n'-Nusuukh. 3 Malik ibn Anas ibn Malik al-Asbaahi: (c. 712 -96)/ Scholar of hadeeth and jurist who specialized in the Islamic traditions, which were generated in Madina al-Munawwara. His teachings became the basis of what later was to be known as the Maliki law school. 4 Abu Musa al-`Ash`ari: Jurist and celebrated scholar who developed the theological science used to defend the creed of the People of the Sunna from the corruption and deviations of non-Muslim and heretical teachings. He was considered to be the Mujaddid of the 7th century.

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SANKORE' INSTITUTE is honored to allow you to 'communicate' with one of Islamic Africa's most learned and revolutionary thinkers. Muhammad Shareef 27th Ramadan 1414

The Essence Of Prayer

In the name of Allah, the Beneficent the Merciful. Peace and blessings of Allah be upon our master Muhammad and upon his Family, Companions, wives and descendants, abundantly. Says the Shaykh (Abdullahi ibn Muhammad) that it has been reported upon the authority of the Messenger of Allah, may Allah bless him and grant him peace, that the concerns of the prayer came in twelvethousand points which the angel Jibril, upon him be peace, descended with. Then the Prophet (P.B.U.H.) formulated these into twelve obligatory points. The Six Obligations Before the Prayer [1]The first obligation is knowledge. [2] The second is ablution. [3] The third is clothing. [4] The fourth is safeguarding the times of the prayer. [5]The fifth is facing of the Qibla (direction of Mecca). [6] The sixth is intention. These six are all before the prayer. The Six Obligations During the Prayer As for those six obligations during the prayer, they are: [1] standing; [2] saying `Allahu akbar' at the beginning; [3] recitation of the Qur'an; [4] bowing; [5] prostration; and [6] sitting.

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The Proofs For These Twelve Obligations In The Qur'an5

1. As for the obligations of knowledge, the Exalted says; "SO ASK THE PEOPLE OF THE REMINDER IF INDEED YOU DO NOT KNOW." (16:43). 2. As for the obligation of ablution, the Exalted says; " O YOU WHO BELIEVE, WHEN YOU STAND FOR THE PRAYER, WASH YOUR FACES AND YOUR HANDS UP TO THE ELBOWS. WIPE YOUR HEADS AND WASH YOUR FEET TO YOUR ANKLES" [5:6]. 3. As for the obligation of clothing, the Exalted says; "O CHILDREN OF ADAM, TAKE YOUR CLOTHING AT EVERY PLACE OF PRAYER" [7.31]. 4. As for the obligation of safeguarding the times of prayer, the Exalted says; "AND WHEN YOU ARE SECURE FROM DANGER ESTABLISH THE PRAYER, SURELY THE PRAYER IS A TIMED INJUNCTION FOR THE BELIEVERS" [4:103]. 5. As for the obligation of facing the Qibla, the Exalted says: "AND DIRECT YOUR FACES TOWARDS THE SACRED MOSQUE" [2:150]. 6. As for the obligation of intention, the Exalted says; "THEY HAVE ONLY BEEN COMMANDED TO WORSHIP ALLAH, BEING SINCERE IN RELIGION TO HIM" [98:5]. 7. As for the obligation of standing, the Exalted says: "STAND SUBMISSIVE BEFORE ALLAH" [2:238].
5

There is no ritual, which has been made obligatory upon the Muslims except that it can be found established in the Infallible Qur'an. One who wishes that his heart be illuminated with the light of knowledge should rely upon the Qur'an and the Sunna in all he desires from knowledge. Every obligatory action and prohibition is delineated in the Qur'an and the Sunna. [See our translation of the Umdat 'l`Ulama of Shaykh Uthman Dan Fuduye].

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8. As for the obligation of saying 'Allahu akbar' at the beginning, the Exalted says; "GLORIFY HIM ABUNDANTLY "18:111]. 9. As for the obligation of recitation of the Qur'an, the Exalted says: "READ WHAT IS EASY FOR YOU FROM THE QUR'AN " [73;60]. 10. As for the obligation of bowing, the Exalted says; "BOW DOWN WITH THOSE WHO BOW DOWN" [2:43]. 11. As for the obligation of prostration, the Exalted says; "SO PROSTRATE TO ALLAH WHO CREATED ALL OF THEM, IF INDEED IT IS HIM THAT YOU WORSHIP" [41:37] 12. As for the obligation of sitting, the Exalted says; "AND WHEN YOU HAVE FINISHED (the prayer), THEN SIT ERECT. AND MAKE YOUR LORD YOUR EXCLUSIVE OBJECT" [94:7-8].

The Matters By Which These Twelve Obligations Are Perfected

As for the obligation of knowledge, it is not perfected except by three things. [1] You must know the obligations of prayer, the Sunna of the prayer and the merits of the prayer. [2] You must know the judgment of water.6 And [3] you must know the tricks of Satan.7
6

Allah ta`ala says; " WE SENT DOWN PURE WATER FROM THE HEAVENS IN ORDER TO PURIFY YOURSELVES WITH IT" [8:11]. Pure water is that which is pure in itself, and purifies other things - like rainwater, seawater, and well water; as long as these have not been changed in any of its three qualities (color, taste, and smell) by something that would usually alter it. If any of the three qualities we mentioned are changed, it is not acceptable to use when cleansing oneself from urine and feces, ablution of bath. If it is altered by something at the bottom, like earth or salt, or by something that grows out of it like water-moss, or by the length of time it stands - it is not impaired and it can be used for ordinary things and acts of worship. [ see our translation of Umdat 'l-Bayaan, by Shaykh Uthman Dan Fuduye]. 7 Satan's (or shaytaan in Arabic) tricks against mankind come from seven different guises. [1] He obstructs you from doing acts of obedience. So repel him, if Allah protects you, by realizing that you are in need of acts of obedience in order to gather provision from this life for the next life, which will have no ending. [2] He commands you to procrastinate. So repel him by realizing that your appointed time is not in your hands and that you could die at any moment. [3] He commands you to hurry in acts of obedience by suggesting to you, "Hurry! So that you can do so-and- so!" So repel him by realizing that few acts of obedience done with perfection is better than many done incompletely. [4] He commands you to perfects your worship in order to be seen of men. So repel him by realizing that the sight of Allah is enough for you over the sight of men. [5] He whispers arrogance and pride in your heart by his saying, "Who is greater and more precise than you in obedience"? So repel him by realizing that your acts of obedience to Allah is blessing from Allah, not from you. And if it were not for Allah's bounty, you would not be able to establish any act of obedience. [6] He tricks you by suggesting in your heart, "Make effort in keeping your obedience of Allah secret, soon He will make your acts manifest before the world!" So repel him by realizing that you are the slave of Allah and that He alone is your Master. If He wills He will make you important, and if He wills He will make you insignificant. That is upon Him and you should not care whether He manifest your good deeds to people or conceal them, because there is nothing in the hands of men worth seeking after. [7] He suggest in your heart, "There is no need for you to do acts of obedience to Allah. For verily if you were created and destined to be among the people of bliss, then there is no danger in you leaving acts of obedience. And if you are created and destined to be among the people of wretchedness, then there is no benefit in doing them. So repel him by realizing that you are a slave. And that it is only upon the slave to

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As for the obligation of ablution, for it is not perfected except by three things. [1] You must purify your heart from hatred, deceit and envy. [2] You must purify your body from sins. [3] You must wash your limbs properly without wasting too much water. As for the obligation of clothing, for it is not perfected except by three things. [1] The source of your clothing must be permissible. [2] Your clothing must be free of ritual impurity8. [3] Your clothing must be in accordance with the Sunna9. As for the obligation of safeguarding the times of prayer, for it is not perfected except by three things. [1] Your sight should be constantly looking upon the movements of the Sun, the moon and the stars.10 [2] You must listen intently for the call to prayer. And [3] your heart should always be thinking about the times of prayer. As for the obligation of facing the direction of the Qibla, for it is not perfected except by three things. [1] You must turn your face towards the Qibla. [2] You must turn towards Allah with your heart . And [3] you must be fearful and submissive . As for the obligation of intention, for it is not perfected except by three things. [1] You must be aware of the prayer, which you are praying. [2] You must realize that you are standing before Allah, for if you cannot see Him, then know that He sees you. And [3] you must realize that Allah sees your actions whether in secret or open, good or evil. As for the obligation of standing, for it is not perfected except by three things. [1] Your sight must be looking upon the place of prostration. [2] You should entrust your heart over to Allah. And [3] you must not turn to the left or to the right.

follow the commands as is the rights of slave ness. And Allah is the Lord and it is only upon the Lord to be Lord. 8 Najasat: means something which is impure in itself - like dogs, swine, the deceased, prosthetic fluid, sperm, menstrual blood, urine, feces, etc. [ see `Uluum 'l-Mu`amila of Shaykh Uthman Dan Fuduye. 9 The sunna with regard to men is that his private parts (which include his navel to just below the knees) should be covered. With regard to women, the whole body except the hands and the face should be covered. Both should wear garments that are not so thin that you are able to see the body, nor too tight in order to see the shape of the body. [ see our forthcoming translation of `Alamaat 'l-Mutabi`in as-Sunna by Shaykh Abdullahi ibn Fuduye]. 10 This means that one should have excess to some means of determining the time. In these times clocks and watches serves this purpose. However, there should be someone in every community who has knowledge of the computations of time by means of the Sun, Moon, and Stars. This entails the science of astronomy. [ see out forthcoming translation of Tanbeeh 'l-Fuhuum of Shaykh Muhammad Bello ibn Uthman.]

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As for the obligation of saying Allahu akbar at the beginning, it is not perfected except by three things. [1] You should say the takbir11 correctly and decisively. [2] You should raise your hands alongside your ears. And [3] you should make your heart present with Allah `izza wa jalla by exalting Him and being submissive.

As for the obligation of recitation of the Qur'an, it is not perfected except by three things. [1] You must recite the Faatiha of the Book12 along with an extra chapter by slow and clear measure, without errors in pronunciation or corruption. [2] You must be cognizant of what you are reciting. [3] You must recite with a dignified bearing and with understanding of the meanings of the verses. As for the obligation of bowing, it is not perfected except by three things. [1] You must straighten your back out parallel to the earth for you should not lift your head up or tuck it in. [2] You should glorify Allah with exaltation13. And [3] you should place your hands firmly upon your knees with the fingers slightly spread. As for the obligation of prostration, for it is not perfected except by three things. [1] You must place your hands alongside your ears. [2] Your body should come to rest and tranquil while doing supplication14. And [3] you should not spread your arms on the earth like a dog. As for the obligation of sitting, for it is not perfected except by three things. [1] You should sit upon your left hip and set your right foot upright. [2] You should say the tashahhud15 along with the prayer upon the Prophet16
11 12

Takbir: means saying Allah is the Greatest ( Allahu akbar).

Al-Faatiha: is the first chapter of the Qur'an. It is called Umm 'l-Qur'an ( the Mother of the Qur'an); Saba`a 'l-Mathani (the Seven Off Repeated Verses); and Surat 'l-Hamd ( the Chapter of Praise). 13 The glorification spoken of here is the saying: Subhaana rabbi 'l-adheem wa bi hamdihi ( Glory be to my Lord the Mighty and His praises). 14 The proper supplication for prostration is: Subhaana rabbi 'l-`ala wa bi hamdihi (Glory be to my Lord the Exalted and His praises); however one can add to that any suitable supplication. 15 Tashahhud: linguistically means ` a strong witnessing'. It is the testimony made during the sitting position of prayer. It is your saying At-tahiyatu lillahi, az-zakiyatu lillahi, at-tayibatu wa 's-salawatu lillahi. As-salaamu `aliaka ayyuha 'n-nabiyyu wa rahmatu lillahi wa barakatuhu. As-salaamu `alainaa wa `ala `ibaadi 'illahi 's-saaliheen. Ash'hadu an laa ilaha illa allah wahdahu laa shareeka lahu. Wa ash-hadu anna Muhammadan `abduhu wa rasuuluhu. (Greetings is to Allah. Purification is for Allah. Good works and prayers are for Allah. Peace be upon you O Prophet and the mercy of Allah and His blessings. Peace be upon us and upon the righteous slaves deity except Allah, the One Alone nor partner to him. And I testify that Muhammad is His slave and His Messenger).

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may Allah bless him and grant him peace. And [3] you should say assalaamu `alaikum with the intention of emerging from the prayer.

That Which Is Needed To Seal The Above Twelve Obligations

If you have completed and perfected these twelve points, then you are in need of that which will act as a seal. And this seal is sincerity17. This is true in accordance with the words of the Exalted; "THEY HAVE ONLY BEEN COMMANDED WORSHIP ALLAH, BEING SINCERE IN RELIGION TOWARDS HIM" [98:5]. Further, sincerity is not perfected except by three things: [1] that you seek through your prayer the pleasure of Allah ta`ala; [2] that you realize that success is only from Allah ta`ala; and [3] that you preserve these twelve obligations in your memory until the heart yields to them. For it is obligatory upon every Muslim to preserve these twelve points in his heart and ear (by means of learning) and he should make effort in acting in accordance with them. This is true by the words of the Exalted; " THEN ASK THE PEOPLE OF THE REMINDER (Al- Qur'an), IF INDEED YOU DO NOT KNOW" [16:43].

The First to Pray the Five Prayers:

The first person to pray the dawn prayer was Adam upon him be peace. The first person to pray the noon prayer was Dawud, upon him be peace. The first person to pray the late after-noon prayer was Sulayman, upon him be peace. The first person to pray the sunset prayer was Yaquub, upon him be peace. The first person to pray the evening prayer was Yunus,

The prayer upon the Prophet (as-salaatu `ala 'n-nabiyyi): Allahumma salli `ala Muhammadin wa aali Muhammadin kama sallaita ala Ibrahim wa aali Ibrahim. Wa barak `ala Muhammadin wa aali Muhammadin kama barakta `ala Ibrahim wa aali Ibrahim. Innaka hameedu 'l-majeed. (O Allah! Pray upon Muhammad and upon the family of Muhammad, just as You prayed upon Ibrahim and the family of Ibrahim. Bless Muhammad and the family of Muhammad, just as You blessed Ibrahim and the family of Ibrahim. Verily in all the worlds, You are worthy of praise and might. [see as-Shifa by Qadi Ayaad, p.69 sect. 2.]. 17 Ikhlaas ( sincerity) is two kinds: sincerity of actions and sincerity of seeking the Hereafter. As for the sincerity of actions it means to do actions for the desire to draw near to Allah. As for as sincerity of seeking the Hereafter it means the desire of bounties of the Hereafter by doing good deeds. Sincerity is to be constantly in a state of watchfulness for Allah. The opposite of sincerity is showing-off (ar-riya'a). Showing-off is desiring worldly benefits by performing actions of the Hereafter. [see our forthcoming translation of Tariq 'l- Janna p. 37 by Shaykh Uthman Dan Fuduye].

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upon him be peace. And all five prayers were gathered together for Muhammad18, may Allah bless him and grant him peace.

The Body of the Prayer

The prayer has a spirit , head , heart , body , skeleton , eyes , ears , stomach , knees and feet. The head of the prayer is saying Allahu akbar at the beginning. Its spirit is Al-hamdu lilahi rabbi 'l-`aalameen.19 Its heart is intention. Its stomach is bowing. Its body is saying Sami'a Allahu liman hamidahu20 (Allah listens to him who praises Him). Its skeleton is saying Allahumma rabbana wa laka al-hamd21 (O Allah! Our Lord and to Him is the praise). Its eyes are the prostrations. Its knees are the two tashahhuds. Its ears are reciting the extra chapter from the Qur'an. Its feet are saying Assalaamu alaikum at the end. Whoever does not know these things then his prayers are deficient and he is one of the ignorant22.

Corrective
Some of the scholars have said that it is necessary for everyone when he prays that he take into account six matters concerning his prayer. [1] The first is that he says Allahu akbar while moving into bowing not at the moment of bowing. [2] The second is that he says Sami'a Allahu liman hamidahu while rising from bowing not while standing. [3] The third is that he says Allahumma rabbana wa laka al-hamdu while he is standing straight up, not during the rising from bowing. [4] The fourth is that he says Allahu akbar while moving down into prostration, not at the moment of prostration. [5] The fifth is that he says Allahu akbar after he has risen from the earth, not before he lifts his forehead from it. And [6] the sixth is
In the beginning of Islam Allah made three prayers per day obligatory: the dawn prayer (subh); the noon prayer (dhuhr); and the sunset prayer (maghrib). Then Allah made these three obligatory prayers into five by making the noon prayer into two prayers (dhuhr and `asr) and the sunset prayer into two (maghrib and `isha). This was done during the Night Journey of the Prophet, when he may Allah bless him and grant him peace, was taken from Mecca to Jerusalem and from there to the Seven Heavens; where he conversed with the other Messengers and Prophets and came within two bows length of his Lord. This night journey occurred Friday night, the 17th of Ramadan, twelve years after the beginning of the Prophetic mission and eight months before the hijra from Mecca to Madina. [see `Abdur Rahmaan ibn a'-Jawzi in his al-Wafa' bi Ahwal 'l-Mustapha, p.65.]. 19 The Shaykh means here the recitation of the Faatiha, which begins with al-hamdu lillahi rabbi 'l`aalameen. 20 This is to be said while rising up from the ruku`. 21 This is to be said after rising from the ruku' while standing erect before prostration. 22 Jaahil - ignorant: from the root form jahala (to be ignorant and to behave foolishly). It is the opposite of insight (baseera), which means to be thoroughly aware of a thing by drawing its proofs from the Qur'an, the Sunna, and the Consensus. [see Shaykh Uthman's `Umdat 'l-`Ulama, p. 2.]
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that he says Allahu akbar only after he has stood up erect from rising out of the middle sitting, not before he is erect.

The Prostration of Forgetfulness

As for as the sunna practice in which prostration is made before the salaams: [1] whoever forgets the reciting of the extra chapter which comes with the Faatiha, should make prostration before the salaams; [2] whoever forgets two takbirs, should make prostration before the salaams; [3] whoever says silent what

must be said out loud, should make prostration before the salaams; [4] whoever forgets to do the middle sitting, should prostrate before the salaams; [5] whoever forgets to perform the two tashahhuds, should prostrate before the salaams; and [6] whoever leaves something out then adds something, should prostrate before the salaams. As for as the sunna practice in which prostration is made after the salaams: [1] whoever says the salaams after just two rak`at, should prostrate after the salaams; [2] whoever adds a rak`at or two, should prostrate after the salaams; [3] whoever stands after two rak`ats, then remembers and returns sitting, should prostrate after the salaams; [4] whoever speaks out inadvertently during the prayer, should prostrate after the salaams; [5] whoever says out loud what is to be said silent, should prostrate after the salaams; [6] whoever is overcome by doubt, should prostrate after the salaams; and [7] whoever is not aware whether he has prayed three or four rak`ats, should prostrate after the salaams. Realize that the attributes of the prayer is like the characteristics of the creation of mankind. If anything is deficient from his body; like the cutting of the hand and foot, then his body is deficient. Likewise with the prayer, if there is deficiency in anything from its pillars, then is has been corrupted except by correcting it. May Allah bless and give peace to our master Muhammad and upon his Family and Companions. All praises are due to Allah the Lord of the worlds.

The Cure for Satanic Whispering

In the name of Allah the Beneficent the Merciful. May Allah send His blessings upon the generous Prophet.

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Says the poorest slave in great need of the mercy of his Generous Lord - Abdullahi ibn Muhammad23: All praises are due to Allah the Lord of the worlds and blessing and peace be upon the master of the Messengers and upon his family and all his Companions. To continue: This is the book called

The Cure for Whispering and Heedlessness in the Prayer, Recitation of Quran and Supplication
I charge you, O brethren, with refraining all your thoughts from whispering and heedlessness, especially during the prayer - which is the locus of intimate conversation with your Lord. The cure for that, by Allahs help, is that your hearts should be preoccupied during every expression you recite during the prayer, recitation of the Quran or elsewhere - with comprehension of its meanings, reflection, fear and being cognizant of the watchful gaze of Allah and His intimate conversation with you. To this end we have divided this book into three sections.

Section One On the Explanation of the Favors of Allah for Those Who make Strenuous Effort of Avoiding Heedlessness in the Prayer
Realize, that Allah has made the obligation of prayer the most important obligation after belief (al-imaan). It has reached us in a Prophetic tradition, The first thing which will be examined on the Day of Standing from the deeds of a person, will be the prayer. If he did it the way he was commanded, it will be accepted from him and the remainder of his actions will be accepted as well. If not, then it will be rejected and the remainder of his actions will be rejected.24 It must be noted that whenever Allah mentions the prayer, He always mentions the prerequisite of establishing it25. This includes performing the
23

In the original manuscript the authors name was omitted. We took the liberty of placing it in the text due to the fact that the citing of the authors name is a custom of the scribe or copyist not that of the author. Usually the author begins with the praise of Allah, then the prayer upon the Prophet and finally the actual text begins. 24 This tradition was related by Imam at-Tirmidhi on the authority of Abu Hurayra. The exact wording of the tradition is, Verily the first that will be reckoned of the servant on the Day of Judgment from his actions will be his prayer. If it is sound then he will prosper and succeed. If it is unsound then he will lose and fail. If he is deficient in anything from the obligations of the prayer, the Lord `azza wa jalla will say, Look and see if My servant has any superogatory acts by which to complete what he was deficient in the obligation. Then the remainder of his actions will be treated the same way. 25 This is because whenever Allah mentions the prayer he always says, aqeemuu as-salaat (Establish the prayer); at least forty-four times in as many as twelve different forms of the verb to establish.

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prayers during its proper times along with all the other prerequisites of the prayer. Among the most important prerequisites of the prayer is the presence of the heart with Allah where the heart is not preoccupied with anything of the affairs of this world. Whoever takes his prayer as a mere custom, performing its outward aspects only, without the presence of the heart will not obtain the rewards and blessings of the prayer. The Prophet, may Allah bless him and grant him peace, said, The prayer is to the deen like the head is to the body. Whoever has no head has no subsistence. Likewise, whoever has no prayer has no deen. One of the wise once said, Whoever prays while heedless of his prayer is like someone who gave a dead slave girl as a gift to the king. Among the excellence of prayer is that it is included among the principles of Islam. These principles include those, which are obligatory only once, in a lifetime: like the pronunciation of the shahaadatayn and the performance of pilgrimage. There are also those, which are obligatory to perform once a year: like the fast of Ramadan and the giving of the obligatory alms. On the other hand, the prayer is an obligation, which must be performed five times throughout each night and day. Among the excellence of prayer is that Allah has gathered in it every variety of worship for our benefit. Included within the prayer are the following: [1] the remembrance of Allah (dhikrullahi); [2] recitation of the Book of Allah; [3] supplication to Allah; [4] glorification of Allah; [5] praising Allah; [6] extolling Allah; [7] magnifying Allahs greatness; [8] avoidance of speech devoid of the remembrance of Allah; [9] intimacy with Allah; [10] rejection of all besides Allah; and [11] struggling against Satan. In addition to these: [12] avoiding eating and drinking during the prayer is equivalent to fasting. [13] Facing the direction of the sacred House of Allah is equivalent to the pilgrimage. [14] Making supplication for the Muslims in the prayer is equivalent to giving alms. All these distinctions that Allah has gathered in the prayer are in addition to the fear and humility essential during every bowing, prostration, standing, sitting and intimate conversation with Allah. Among the excellence of prayer is that the one who prays obtains a share of the spiritual states of the Messenger of Allah, may Allah bless him and grant him peace, which he received during his heavenly ascent from Mecca to Jerusalem and from there to the Highest Abode. Consequently, the purification and preparation for standing before Allah is a share of the expansion of the breast of the Prophet, may Allah bless him and grant him peace, by purifying him when He desired for him to make the ascension. The walking to the places of worship is like the night journey of the Prophet,
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may Allah bless him and grant him peace from Mecca to the Holy Sanctuary in Jerusalem. The two rak`ats in greeting the places of worship is like the two rak`ats which the Prophet, may Allah bless him and grant him peace prayed at the Holy Sanctuary with all the Prophets and Messengers. The expelling from the heart and the consciousness all worldly preoccupation during the prayer and adhering to intimate conversation with the Lord is like the transmigration of the Prophet, may Allah bless him and grant him peace from the terrestrial world to the world of the unseen kingdoms. What the person praying sees during his prayer of illumination and divine secrets is a share of what the Prophet, may Allah bless him and grant him peace witnessed from the divine wonders of the celestial worlds. The attachment of the heart with his Lord during prayer is a share from the Prophet, may Allah bless him and grant him peace not becoming captivated by what he witnessed from the divine wonders of the celestial worlds. The standing of the person who prays, his sitting, bowing and prostration are all apart of the share of what the Prophet, may Allah bless him and grant him peace saw of the worshipping of the Angels during his ascent through the celestial worlds. Some of the Angels were in a perpetual state of standing being unable to bow down. Some were in a perpetual state bowing in ruk`u being unable to rise from it. Some were in a perpetual state of prostration being unable to sit. Some were in a perpetual state of sitting being unable to stand. The Prophet, may Allah bless him and grant him peace, then hoped that his umma would possess the same states by which to worship Allah. As a result Allah ta`ala gathered together these different states into one single act of worship - which is the Muslim prayer. At the point when the person praying makes the initial takbir up until the point of the middle sitting is a share of the Prophet, may Allah bless him and grant him peace, being taken up from the unseen kingdoms to the kingdom of Might and Majesty. The sitting of the person praying and making the tashahhud is a share of the return of the Prophet, may Allah bless him and grant him peace from the presence of Allah back to mankind. Whoever has realized what we have mentioned should stop with it in all humility and glorification of Allah. It is incumbent upon him to esteem the prayer with the greatest of esteem. He should recite Quran in his prayer in a measured fashion. He should bow down with tranquility. He should rise up from it with calmness. He should go down with humility and prostrate with fear. He should sit with humbleness and make the tashahhud with courtesy. Finally, he should say the salaam having a good opinion of Allah that He has accepted his worship.

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Section Two On the Methodology of Being Present With Allah During the Prayer
It is incumbent for the one performing his purification that he be cognizant in his heart that he is preparing to enter the presence of the King to whom all worldly kings submit. At this time he should make intention to purify his heart from every unnecessary thing. When he then hears the call to prayer, he should leave off every preoccupation and head directly for the place of worship. When he stands for the prayer he should remove every worldly occupation from his heart. He should then face the qibla with the intention of following the commands of Allah by turning completely towards His worship. He should then make the takbir intending to perform the specific prayer. This intention should be made while raising ones hands and while bringing them down. When he does this he should intend to cast off all worldly affairs. He should then praise Allah by his saying, All praises are due to Allah, with all the praises of all created beings which praise Him. He then says, The Lord of the worlds, the Lord of the their existence, their number and their modes of being. He is the One responsible for the completion and sustaining of all things. He then says, The Universally Compassionate, the Individually Merciful, with all the varieties of His worldly blessings and the blessings He provides in the Hereafter. The person praying should be cognizant of all the favors that he should be grateful. He then says, The King of the Day of Requital, meaning the day of reward. He should be conscious in his heart of the terrors and conditions of the Day of Reckoning. He then confirms Allah and acknowledges his complete slave ness to Him by his word, It is You, alone, that we worship. He says this negating all partners to Allah. Then he acknowledges his own impotence and inability to worship Allah without His divine assistance, making sincere supplication to Him by his words, and it is from You we seek help. That is we seek Your help in being upright in our prayers and elsewhere with truthfulness and sincerity. He then seeks the desired assistance from Allah to be eternal until the final meeting with Him by his words, Guide us to the straight path. This means establish us firmly upon the path of belief (imaan), surrender (islaam) and spiritual excellence (ihsaan). For this path is The path of those whom You have blessed, from among the Prophets, the champions of Truth, the martyrs and the righteous. They are those who are, Not of those who have incurred anger, among the Jews and their like. Nor those who are astray,

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from among the Christians and their like. When he says this, the recording Angels say, Ameen, which means Answer his prayer O Lord. It for this reason he should say Ameen in conjunction with the Angels ameen in order for his prayers to be answered as it has been related in the prophetic traditions. This is in the case if he were not the imam of the prayer. However, if he was the imam, then the sunna is that those who follow him act as his representative in saying Ameen. He should recite the extra chapter of the Quran. He should make his heart aware that his Lord is conversing with him with what is in the chapter from commands, prohibitions, promises, threats, good news and warnings. He should make an oath with his Lord in the beginning that he would follow His commands, avoid His prohibitions, be thankful for His good news, seek forgiveness from His warnings and be attentive to His parables. For he should be fearful of what Allah did with those who were destroyed and seek refuge with Him from their condition. He should also hope for the bounty of those whom Allah was bountiful towards from among those who achieved success. When he moves into the bowing he should increase in submissiveness and humility being cognizant in his heart that his Lord has given him permission to enter His majestic presence. He makes the takbir as he moves down being aware that Allah is greater than every esteemed thing. When he is in bowing he glorifies his Allah by his saying, Glory be to my Lord the Mighty and with His praises, or the like. He then rises from the bowing being cognizant in his heart that Allah accepts the praises of those who extol Him by his saying, Allah listens to those who praise Him. He then follows that with his words, O Allah! our Lord to You is the praise. He then goes down into prostration being cognizant in the heart that his Lord has increased in nearness to him. While in prostration he should ask his Lord for whatever he wills. However, it is incumbent upon him before asking for his needs, to first seek the nearness and pleasure of Allah in the inner core of his heart. He should also seek forgiveness by saying, Glory be to You, my Lord, and verily I have been greatly unjust to myself. Or he says, I have done evil, therefore forgive me. He should perform the remainder of the rak`at in the same manner as we have mentioned. When he sits for the tashahhud he should be cognizant in his heart that he is sitting before the very presence of Allah and His Messenger, may Allah bless him and grant him peace. He then extols Allah first by saying, Greetings are for Allah, meaning by that glorification. He then says, purification is for Allah, meaning all outward attributes of perfection and
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all excellent words and actions. This further explained by his words, Excellent prayers are for Allah. This is because the prayer comprises words and actions. He thus associates all greetings, pure words and deeds in the prayer to Allah alone out of honor and esteem for Him. He then extols the Messenger of Allah, may Allah bless him and grant him peace, by his words, Peace be upon you, meaning that the highest esteem of Allah be upon you. O Prophet and the mercy of Allah and His blessings. He then seeks forgiveness and protection for all the Muslims by his words, Peace be upon us and upon the righteous slaves of Allah. He then bears witness to the unity and oneness of Allah and to the messengership of the Messenger, being cognizant in his heart of the profound meaning of his words when he says, I bear witness that there is no deity except Allah, the One without partner; and I bear witness that Muhammad is His slave and Messenger. He should perform every additional act of prayer in the same manner in which we have mentioned. When he desires to leave the presence of intimate conversation with his Lord and to return to the presence of mankind, he gives them the good news of safety and pardon by his words, Peace be upon you. This is because the One who gives you peace has in effect given you safety from what you fear from him. He should then pay close attention to the deep meanings of the remembrance and supplication that have been established at the end of the prayers. When he has recited these and has avoided heedlessness and absentmindedness to the best of his ability; it is then not necessary for him to come with all that we have mentioned. Rather, he should do his best in struggling against the nafs and his shaytaan, even if only for forty days. Then his heart will become accustomed to that and all satanic whispering will depart from him by means of the bounty of Allah and His divine assistance. That is if he is truthful and sincere. Allah ta`ala says, Those who struggle in Our way, We will guide him down Our paths. Truly Allah is with the people of excellence26. Those who are among the common Muslims and is non-Arabic, not knowing the meanings of what he recites in the prayer, should make strenuous effort after purification in reflecting on the meanings of each expression he recites. He should strive to banish from himself all heedlessness and become accustomed to that until he has done his best. Along with that he should make effort in questioning the scholars about the meanings of what he recites in the prayer. He should do this little by little
26

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until he eventually grasps and understands what Allah has decreed for him to know. This is because seeking knowledge of what we have mentioned and making strenuous effort in acting according to it - is obligatory upon every Muslim. May Allah give us success at arriving at the truth.

Section Three
On the Correct Courtesy of Recitation of the Quran and An Explanation of The Merits of Reciting the Quran
It is incumbent upon the one reciting the Quran that he be in a state of purity and as far as possible the place where he recites should be clean. This should be out of esteem for the speech of Allah. His mouth and his tongue should be clean. The Messenger of Allah, may Allah bless him and grant him peace said, Clean your mouths, for verily they are the regions of the assembly of the Angels and the paths of the Quran. Allah ta`ala says, Mankind does not make any expression from words except that there is Raqeeb and `Ateed recording it.27 One of the protected friends of Allah once said, There comes out of from the mouth of the one reciting of the Quran a light like the rays of a lamp spreading out to his right and left. For this reason when the one reciting commences his recitation an Angel places his mouth upon the mouth of the one reciting as a repository for the light of the Quran, so that the light of the Quran does not dissipate in the air. Among the correct courtesies of reciting the Quran is to recite in a measured fashion, trying to comprehend its meanings. He should also be among those who listen, pay close attention and are fearful of Allah. It has been said, How many there are who recite the Book of Allah being unmindful of Allah, forever making other people mindful of Allah. We seek refuge with Allah from that. There are many correct courtesies in reciting the Quran. However, what we have mentioned is sufficient for he whom Allah has illumined his inner vision. That which we have mentioned in this book and its like is beneficial knowledge. For, if you find in your heart resolution and enthusiasm for this knowledge, then make strenuous effort in obtaining it. For it is a proof of the success of Allah for you. However, if you find that your enthusiasm and resolve for this knowledge has abated and you are
27

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content to remain in a state of heedlessness and under the whispering of Satan, then it is a proof of your loss. We ask Allah the Mighty by His the rank of His generous Prophet, upon him be the best blessings and most perfect peace, that He make our resolution and enthusiasm connected to the affairs of our deen. And that He makes us to behave in accordance with the customs of His righteous protected friends. We ask that He cuts us off from all connections besides Him and that He make the goal of all our desires be His generous face by the rank of His generous Prophet, may Allah bless him and grant him peace. The compiler of this book says to the weak among Muslims, who have become effeminate - Allah has facilitated us to complete this book on Friday, the thirteenth of Allahs month, Muharram in the year mubashiru or musharibu ( or 82) from the Prophets emigration, upon him be the best blessings and most perfect peace. And the last of our supplication is; All praises are due to Allah the Lord of the worlds.

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The Fundamental Principles of Politics

and the Process of Dedication to the Matters of Political Authority by

Amirl-Mumineen

Muhammadu Bello
ibn Shehu Uthman ibn Fuduye ***** translated by Abu Alfa Umar Muhammad Shareef bin Farid

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******* In the name of Allah the Beneficent the Merciful. Peace and blessings of Allah be upon our master Muhammad and upon his family and Companions, abundantly. Say, the poor slave in need of his Lord, the Self-Subsistent - Muhammad ibn Uthman, famous as Bello. All praises are due to Allah who has favored us with the blessings of al-Imaan and al-Islam, and who has guided us by means of our master and chief, Muhammad upon him be the best blessings and most abundant peace from Allah ta`ala. To continue: I was entreated by my gentle companion, my long time friend and comrade, who is to me like a blood brother, Umar Dullaje, the fighter in the way of Allah to the fullest of his ability, (may Allah give him victory, sustain his eminence, strengthen him with a spirit from Himself and increase his comrades). He requested me to put in writing for him some of the ideas which embody:

The Fundamental Principles of Politics

and the Process of Dedication to the Matters of Political Authority
Hence, I replied to his request after seeking permission from Allah, knowing that Allah is the source of all assistance. Therefore, realize my brother that the greatest affliction to a servant is when he is knowledgeable or when he is a person of authority. This is because of the fact that knowledge and leadership result in much reckoning on the Day of Judgment, in as much as a servant is reckoned in accordance with his words, deeds and spiritual condition. Further, when he is a leader he will be questioned about those under his charge. Accordingly, how will his circumstances be knowing that he will be reckoned for the deeds of those under his charge. It is for this reason that it is said that whoever Allah establishes in obscurity, he should be truly grateful to Allah and praise Him for that, because Allah will lighten his reckoning and count him among those whose judgment will be made easy. Allah will protect him from eternal afflictions and he will receive no rebuke in this worlds life as a result of his obscurity, since obscurity in this worlds life will not result in anything except punishment for ones own misdeeds in the Hereafter. Accordingly, the Messenger of Allah, may Allah bless him and grant him peace said, Shall I inform you about authority and power

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and what it induces? They said; Yes, O Messenger of Allah. He said: Its first part is condemnation. It second part is regret, and its third part is punishment on the Day of Standing. A poet once said: When obscurity reduces you to lowliness So relax in its shade for its night is long. On the other hand, whomever Allah ta`ala afflicts with the responsibility of authority, he should struggle to convey its rights to its people. If he is able to do this, then the responsibility of government will be the greatest of blessings for him. He who establishes the rights of government and is grateful to the One who bestowed it upon him will obtain supreme happiness which has no ending to it. Rather, it will be a joy after which there will be no other. However, whomever fails to accomplish the advancement of the rights of government and fails to show gratitude to the One who bestowed it upon him will fall into misery, the like of which has no end to it. Rather, it will be a tribulation after which there will be no other, except open disbelief in Allah ta`ala. The Positive and Negative Elements of Political Authority The conclusive proof for the magnanimity of the extent of governmental authority and the magnitude of its importance is in what has been related from the Messenger of Allah, may Allah bless him and grant him peace, when he said: The justice of the ruler during a single day is better than worship for seventy years. The Messenger of Allah, may Allah bless him and grant him peace also said: When the Day of Standing occurs and there remains no shade nor shelter except under the shade of Allah, He will protect under His shade seven people: [1] A ruler who was just towards those under his charge; [2] a young person who was raised to worship his Lord; [3] a man who was in the markets while his heart remained in the places of worship; [4] two people who loved each other for the sake of Allah; [5] a man who remembered Allah in secret while weeping as a result of that; [6] a man who was tempted by a noble and beautiful woman, yet turned her down saying - I fear Allah ta`ala; and [7] a man who gives charity secretly with his right hand in such a manner that his left hand is unawares of it. The Messenger of Allah, may Allah bless him and grant him peace said: The most beloved of people to Allah and the nearest to Him is the just ruler. The most hated of them to Allah and the furthest from Him is the oppressive ruler. The Messenger of Allah, may Allah bless him and grant him peace said: By the One in whose hand is the soul of Muhammad, the good deeds of the just ruler will be raised up to the 64

heavens equal to all of those under his charge. Every prayer that he prays is equal to seventy thousand prayers. Thus, if it is like that, then there is no blessing more dear than to be given the rank of leadership. One hour of his life is made equal to the entire life span of others under his authority. Whoever fails to recognize this blessing and engrosses himself in injustice, it is feared for him that Allah will equate his injustice to the injustice of all of his enemies and subjects. As for the proof for the gravity of the liability of political authority, it is in what was related on the authority of Ibn Abass: The Messenger of Allah, may Allah bless him and grant him peace came out to us in Mecca one day. He sat with an assembly which had positioned themselves at the door of the Kaaba. Inside the house were some of the leaders of the Quraysh. He then said: O leaders of the Quraysh! Behave correctly in three things with those under your charge. When they ask you for mercy, show mercy to them. When they ask you to judge between them, be equitable among them. Behave according to your words. For whoever does not do this, then Allah and His Angels will curse him and neither his obligatory worship nor his supererogatory acts will be accepted. The Messenger of Allah, may Allah bless him and grant him peace said: Whoever judges between two litigants and does injustice in that, then the curse of Allah is upon those who are unjust. The Messenger of Allah, may Allah bless him and grant him peace also said: Three Allah will not look at on the Day of Judgment: [1] a lying ruler; [2] an elderly adulterer; and [3] an arrogant poor man. The Messenger of Allah, may Allah bless him and grant him peace also said once to his Companions: There is coming upon you a day when you will conquer the regions of the east and west and all that they possess will fall into your hands. Then every act will result in the Fire except for him who fears Allah subhannahu wa ta`ala, follows the way of piety and conveys the trust which is given to him. The Messenger of Allah, may Allah bless him and grant him peace said: There is no servant whom Allah has given authority over his subjects and he then misleads them and he does not give them sound advice nor is he compassionate towards them, except that Allah makes Paradise forbidden for them. The Messenger of Allah, may Allah bless him and grant him peace said: Whoever is given authority over the Muslims and does not protect them in the same manner as he protects his own family, then he has prepared a place for himself in the Fire. The Messenger of Allah, may Allah bless him and grant him peace said: Two people from my umma will be forbidden my intercession: [1] an unjust ruler and an innovator who destroys the religion overstepping the limits of Allah. The Messenger of Allah, may Allah bless him and grant him peace said: There are five 65

people whom Allah is angry with. If he wills He will execute His anger against them and make their destiny Hell Fire: [1] a ruler who took his rights from his people, failed to act justly regarding their rights and failed to remove injustice between them; [2] a leader of people whom the people followed, who did not establish equality between the strong and the weak and he judged with favoritism and preferential treatment; [3] a man who failed to command his wife and children to obey Allah ta`ala, failed to teach them the matters of the religion and did not care from which direction he provided for them; [4] a man who hired a worker who completed his work well but the man did not compensate him equal to his work; and [5] a man who does injustice to his wife in her dowry. It was related that once Umar ibn al-Khataab helped carry the body of a deceased, when a stranger came and passed his hands over the grave and said: O Allah if You punish him, it is Your right because he disobeyed You. If You show mercy to him, then he is poor and in need of Your mercy. Blessings to you O deceased if you were not a ruler, scholar, scribe or government revenue officer. When the stranger finished these words he vanished from the sight of the people. Umar then said: That was al-Khidr.

The Seven Principles of Politics

Realize that the principles of politics are seven and its spirit is fundamentally embedded in the all encompassing meaning of justice. For politics, in essence, means justice and nothing more. Of these seven principles two are related to the ruler (amir), the governor (waaliy) and the leader (imaam). Two are related to the administrators and the government officials. The last three are related to the subjects. The First Principle As for the first principle it is that every ruler (amir), governor (waaliy) and leader (imaam): [1] be a man of taqwa in his religion; [2] be a strong follower of the sunna of the Messenger of Allah, may Allah bless him and grant him peace; [3] be occupied with the matters of the Hereafter; [4] be in conformity with the limits of Allah; [5] be abstinent in worldly affairs; and [6] be removed from the love of leadership by not craving for the positions of authority. If the leader is not a person of taqwa in his religion, nor occupied with the matters of the Hereafter; then perhaps he will consequently induce himself and his subjects to follow destructive customs that are contrary to the sunna. This is the problem with the leaders and kings of these times as it is well known. They build their kingdoms upon

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traditional customs of the past and they seek to give life to the corrupt ways of their fathers and ancestors. They persist in governing the people by means of these conventions and never care to examine whether these customs are in accordance with the divine law. Further, they give the trust which Allah ta`ala has entrusted to the scholars over to ignorant ones among them. My father, Shehu Uthman, has already broached this subject in his Kitaab l-Farq, so examine and study it. If the leader is not among those who are not removed from the love of leadership and he craves after the positions of authority it is feared that he will bring trials upon himself and will fail to be just towards his subjects. Therefore realize! That the best of matters is that leadership be given over to a responsible slave of Allah. When we observe that a man is longing for leadership, especially if he is openly striving for it, then we know for a certain that he does not deserve it. Consequently whoever gives the authority over to him, he has then committed a grave act of injustice and has placed a thing in other than its rightful place. Although governance is the natural manifestation of trials and tribulations, yet the sole purpose of governmental authority is to maintain the regularity and harmony of the entire world and to uphold the overall interest of the judgments of the divine law. Notwithstanding, the elements like love of leadership and arrogance, (which few are safe from except he whom Allah protects), it still does not prevent us from the command to appoint over ourselves the chief Imam and his representatives. For if the divine law explicitly ordered us to seek after leadership, then there would be in the divine law an intimation towards tribulation. However, the divine law does not command that which has in it tribulation. Rather, the divine law forbids giving the positions of authority to anyone except that he be a slave of Allah responsible to the principles of government. It must be realized that without governance, in which there is some difficulty, no one would be safe in his home, let alone in the open country. It is for this reason that it is not permissible for anyone to take land taxes from the farmers. Nor is it correct to undertake the jihad when wealth cannot be obtained for the purpose of spending in the way of Allah ta`ala. The fulfilling of the best interest of the people is in the obligation of appointing the chief Imam and his representatives, like the chief advisor (wazir), the regional governor (amir), and the judiciary (qaadi) in every region of the world with the sole purpose of establishing the authority of the religion and maintaining the overall harmony of the world. For if there were no governance then people would seek to take their rights from one another without anything to check or deter them. Perhaps this would result in people being killed needlessly when the desire was to kill the one responsible for killing another. For this reason the scholars have said it is not permissible for anyone to 67

execute the legal punishments (al-hadd) except for the one who has the power and authority to avenge and execute punishments. And there is no one more suited to executing and avenging like governmental authority. The Second Principle The second principle is that every ruler (amir), governor (waaliy) and leader (imaam): [1] must be socially companionable; [2] act in harmony with the traits of forgiveness; [3] avoid unjust anger; [4] have a propensity towards generosity and forbearance; [5] possess a natural excellent disposition; and [6] be patient with the understanding of maintaining courageousness along with openhandedness. If the leader is not gentle, behaving with forgiveness, avoiding unjust anger and adhering to tolerance; then it is feared that his subjects will become discontented with him and they will refuse to have anything to do with him. Allah ta`ala says: {It is part of the mercy of Allah that you should deal gently with them. Were you severe or hard hearted, then they would broken away from around you. So pardon them. If the leader is not courageous it is feared that the trust given to him will cause him to be dismayed and overwhelmed when difficulties descend. It is also feared that he will become flustered and perplexed during the descent of calamities and severe trials. Consequently, he will dread his political affairs and ruin the matters of those under his charge. Therefore, it is important that he be strong of heart, composed and be an impenetrable mainstay for his officials and subjects. He should be strong enough for them to rely upon him in all matters that may threaten their security or prove difficult for them. If the leader is not openhanded, it is feared that he will be niggardly with regard to conveying the rights of those under his charge by not expending revenues in good causes. Perhaps due to that the people will have no need for him and then find fault with his leadership. Neither of these affairs are suitable for political governance. The Third Principle The third principle is that every ruler (amir), governor (waaliy) and leader (imaam) should always endeavor to be in the company of the scholars of the religion and aspire to listen closely to their advice to him. Albeit he should be on guard against the evil scholars of the religion who are constantly covetous of this world's life. For the evil scholars will persistently praise you, exalt you and seek to please you out of their greediness for what you possess. They desire by that the repulsive vanities of this worlds life and forbidden acquisitions. As for the upright scholar he is the one who does not crave for the wealth 68

which you possess. He sees that justice is done by you and others by means of conclusive sermons and teachings. It was related that Shaqeeq al-Balkhi, may Allah be merciful to him once entered upon Harun r-Rashid who said to him. You are Shaqeeq, the ascetic. He then replied: I am Shaqeeq, but I am not ascetic. Harun then said to him: Give me sound advice. He replied: Verilly Allah ta`ala has established you in the place of Abu Bakr asSadiq and He desires from you his truthfulness and sincerity. Allah has bestowed upon you the rank of Umar ibn l-Khataab al-Furuuq and He desires that you distinguish between truth and falsehood like he did. Allah has situated you in the post of Uthman Dhun-Nurayn and He desires from you the likeness of his modesty and generosity. Allah has stationed you in the standing of Ali ibn Abi Taalib and He desires from you the sound knowledge and equitable justice as He desired it from him. Harun then said to him. Increase me with your sound advice. He then replied: Indeed! Realize that Allah ta`ala has an abode known as Jahanam and He has made you the gate to that abode. Further, Allah ta`ala has given you three things: [1] the public treasury; [2] the whip; and [3] the sword. He has ordered you to deter the people from entering the Fire by means of these three. Therefore, whoever comes to you in need of financial assistance do not prevent him from taking from the public treasury. Whoever violates the commands of his Lord, then punish him with the whip. Whoever kills a soul without right, then kill him with the permission of the relative of the one killed. If you fail to do what I have commanded you to do, then you will be the ringleader of the people of Hell Fires and the forerunner to the abode of perdition. Harun then said: Increase me in your sound advice. He replied: Verily your likeness is like a water spring and the remainder of your government officials in the world are like rivulets. Consequently when the spring is translucent, uncontaminated and clear it results in the rivulets having the same qualities. Accordingly, if the leader does not take council with the scholars of spiritual excellence nor listen to the sound advice they offer, he will then sit and take council with the evil scholars by what they compel him to from their corrupt ideologies and force the people to adhere to that. For a person regarding his religion is known by his closest friend. The wisdom of that is indicated in my poem: Do not ask about the person, but ask about his friend, For truly the friend imitates the one who is befriended. The Fourth Principle The fourth principle is that every ruler (amir), governor (waaliy) and leader (imaam) make the first prerequisite for qualification for his officials be justice. He should commission 69

the best from among the most notable of his men to these post. Further, he should inspect their jurisdictions on a regular basis. `Asim ibn Bahdha said that whenever Umar ibn alKhataab would appoint a government official he would impose on him an obligation not to ever ride upon opulent mounts, not to wear delicate clothing, not to eat immaculate foods and not to lock his door against the needs of the people and against those things which would straighten out their affairs. He would say: I have not appointed you over their persons, nor their goods. Rather I have appointed you to pray with them, to judge between them and to divide the things they eat and drink equitably between them. Umar ibn al-Khataab also wrote to one of the best of his government officials: Abu Musa al-`Ash`ari: To continue: the happiest governor is the one whose subjects are happy with him and the most miserable governor is the one whose subjects are made miserable because of him. Beware of injustice because all your officials will imitate you. Realize that your likeness is like an animal grazing among green grazing pastures. The animal then consumes so much until it becomes plump. Then it is the plumpness which is the main cause for its destruction because of its fat it was slaughtered and eaten. Further, one must rely upon Allah and be extremely resolute in being cautious of government officials and retainers. Because of their circumstance they unjustly regulate the ruler and love that injustice be associated with him. As a result, they will eventually meet him again in the Hell Fires because of his permitting them to attain their selfish interest. Realize, also, that the most threatening and severest enemy who will bring about your destruction as a leader is the government officials and retinue. For they are, in most cases, slaves of their stomachs, their private parts and their corrupt passions. Truly they have made their rulers the snare by which they procure their corrupt desires. When these corrupt government officials and retinue render service to the ruler, they only do it for themselves, not for him. The clue to that is when they hear of disquieting talk about the possible usurpation of the government from the hands of the rightful ruler into the hands of others, they swiftly abandon him all together and draw near to the new person who was given the authority. In addition, wherever there is to be found wealth you find them rendering service to it and literally prostrating to that situation. The Fifth Principle The fifth principle is that every ruler (amir), governor (waaliy) and leader (imaam) should govern his subjects with justice, beneficence and by avoiding injustice. He should pray with them, love the good to befall them and hate for evil to afflict them. In short, the behavior and character of the ruler will always be in accordance with the behavior of his 70

subjects and officials. When they are concerned with the perfection of their souls for their Generous Master `azza wa jalla, He places compassion in the hearts of their rulers so that they may do good by them. However, when the subjects and officials are disobedient to their Lord and striving for corruption in the earth, Allah imposes upon them rulers who behave wickedly with them. Allah ta`ala says: {Thus do I place some of the unjust in authority over others. } The way in which you are is the way in which you are ruled. The Sixth Principle The sixth principle is that every ruler (amir), governor (waaliy) and leader (imaam) should provide public amenities for the people of his jurisdiction for their worldly and religious benefit. To this end, he should foster the artisans and be concerned with the professionals who are indispensable to the people, such as: farmers, smiths, tailors, dyers, physicians, grocers, butchers, carpenters and all sorts of professionals which contribute to the proper order of this world. He must allocate these professionals to every village and locality. He should then urge his subjects to acquire foodstuffs and store them away for future usage. He must keep villages and the countryside in prosperity, construct fortresses and bridges, maintain market places and roads and realize for them all necessities for the public interest so that the proper order of this world may be preserved. He should in addition, be openhanded and generous towards his subjects. It is mentioned in the Jawhara that Ali ibn Abi Taalib said: I saw Umar ibn al-Khataab out at a severe time of the day. I then said to him: O Amir l-mumineen where are you going? He said: I am searching for a camel which belonged to the public treasury which has strayed. I then said to him: You have demonstrated that which will be difficult for the khalifs after you O Amir l-mumineen. He said: O Abu Hassan, do not blame me. I swear by the One who commissioned Muhammad with prophecy, if even a lamb were to perish on the banks of the Euphrates, Umar will be blamed for that on the Day of Judgment. There is no esteem to the one who causes loss to the Muslims. It is mentioned by as-Shabrakheeti: Once a prophet from among the Bani Israil asked his Lord about the prosperity of the kingdom of Persia due to the fact that its reign was very lengthy. Then Allah ta`ala revealed to him: This is because they revitalized the lands which I gave them. The leader should not burden his subjects with those obligations and prohibitions in which there is difference of opinion concerning them. He should be more adherent to this principle regarding the reprehensible acts. Rather, he should never rush to blame them, challenge them concerning their doctrines of belief nor invalidate their worship and behavior. 71

The leader should enact the religious requirements on behalf of his subjects by constructing mosques and reinvigorating them with establishing the prayer and other forms of worship in them. He should appoint the judiciary and educators who will instruct the people and see to their rights concerning the wealth of Allah. He should appoint teachers to instruct the children in the Quran. He should appoint imams for the purpose of giving sermons in the mosques and inspectors (responsible for the markets and towns). He should appoint those responsible for collecting the zakat and those responsible for searching into the affairs of those unjustly treated. He should also appoint trustees responsible for estates, endowments and bequest. Umar ibn al-Khataab, may Allah be pleased with him used to always inspect the actions of his administrators regarding his subjects and he would often endeavor offer service to them himself. It is mentioned in the Jawhara: Al-Hassan al-Basri said: Umar used to make rounds through Medina at night. Once he came upon a woman from among the Ansaar carrying a waterskin. He questioned her about that and she mentioned that she had dependents to take care of and that she had no servant to assist her. Consequently she went out at night in order to fetch water because she disliked being seen during the day. Umar then took the waterskin from the woman and carried until he reached her house. He then said: Promise Umar that you will accept his help. She said: I promise. He then said: I accept your promise. Then the woman realized that he was Umar, the one who helped her carry her waterskin. She then went her way content. Umar then dispatched some after her and ordered them to provide for her a servant and financial stipend. The Seventh Principle The seventh principle is that every ruler (amir), governor (waaliy) and leader (imaam) should treat his subjects while associating with them with gentleness. This means that he should induce the people of distinction from among his subjects to all excellent spiritual ranks, each commensurate with his state. However the common people among his subjects should not be prompted to that which is not indispensable in their worldly and religious affairs. The leader should place the utmost importance in informing the common people about their Master. He should command them to perform those obligations which are agreed upon regarding its obligation. He should also prohibit them from doing those reprehensible and forbidden acts which there is agreement concerning its reprehensibility and prohibition. Further, he should not be strict towards them concurring those obligations and prohibitions in which there is disagreement. This should be the rule even more concerning what is 72

reprehensible. In addition, he should not rush to reject the doctrine of belief of the common people, nor invalidate their worship and behavior based upon the opinions developed through the scholars of independent judgment. However when the opinions of these scholars draw their opinions clearly back to the Book of Allah and the sunna then it is permissible to rouse the people to follow it. But not when their opinions contradict the consensus. What is desired is that the common people be prompted to that which Allah has clearly established as law. As for everything discovered not to be apart of the Infallible shari`a of Allah ta`ala, then it is only apart of the laws laid down by some of His slaves wherein there is inevitable contradiction and divergent views. Allah will not regard that for the slave in the Hereafter. There is no doubt the leader should not burden his subjects with the decisions derived by means of independent judgment except when he guides them to it with kindness and beneficence, for that would be sound advice and excellence. It is related in a prophetic tradition where the Messenger of Allah, may Allah bless him and grant him peace said to Mu`adh when he had lengthened the recitation of the prayer: Among you are those who are infirm who dislike that. Examine, brothers the innate reward for lengthening the recitation during prayer with Allah, nevertheless the Messenger of Allah, may Allah bless him and grant him peace objected to Mu`adh who was prompted to imitate him, upon be peace in standing long in prayer. The Messenger of Allah, may Allah bless him grant him peace simply objected to that out of compassion towards the umma. Hence, how are you in the regard. You as a leader should try and win the people over by being compassionate in matters that the Messenger of Allah, may Allah bless him grant him peace was tolerant. About that he, may Allah bless him and grant him peace said: What I have left for you is to be forgiving in matters. The scholars of independent judgment have named this type of judgment resemblance and analogy. It is related in a prophetic tradition from the Messenger of Allah, may Allah bless him and grant him peace: Whoever takes charge of a matter of my umma and he is compassionate towards them in that; O Allah be compassionate towards him. Whoever takes charge of a matter of my umma and he treats them gently; O Allah be gentle with him. So let this supplication of the Prophet, may Allah bless him and grant him peace be a warning to you from being too overbearing with his umma in matters wherein he was liberal towards them. Furthermore, the Messenger of Allah, may Allah bless him and grant him peace was the knowledgeable of people concerning Allah and the most fearfully aware. He used to behave with the people under his charge according to the extent of their states. He used to endure the roughness of the nomadic Arabs and he was forbearing with the offenses 73

of the hypocrites. This went on until the people said to him: You should be harsh towards them! He showed forbearance towards them in order to be connected to their notables. He would present the majority of the treasury them in some cases in order to fix imaan firmly in their hearts and to return them back to belief in Allah ta`ala. He would make a place for them in the gatherings and soften their hearts with gifts of carpets and cushions. He would be happy with them coming to him and show concern for their relatives. He would also approve and avail them whenever possible. The Messenger of Allah, may Allah bless him and grant him peace said: Honor the noble people when they come to you. He used to put the people of strong imaan in charge of teaching the beliefs to the nomadic Arabs and hypocrites. He used to tolerate them compassionately in accordance with the strength of their imaan. There are many other examples like this from the noble character of the Messenger of Allah, may Allah bless him and grant him peace. Whoever is aquatinted with the books of the biography of the Messenger of Allah, may Allah bless him and grant him peace knows what was have mentioned concerning his tolerant character. Allah ta`ala says: {There has come to you a Messenger form among yourselves who grieves over your discomforts, full of concern for you and compassionate and merciful to the believers. But if they turn away say: Allah is enough for me there is no deity except Him, upon Him do I rely and He is the Lord of the Tremendous Throne. } This work was completed with the praise of Allah and the best of His help. Peace and blessings be upon the one who was sent with the guidance and the religion of Truth .

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From the most splendid scholar Amir-Mu'mineen Muhammad Bello ibn Mujaddid-Deen Shaikh Uthman ibn Fuduye (may Allah forgive all of them by the rank of Muhammad (SAWS) The Intercessor Ameen. May Allah empower us from their blessings and the blessings of their sciences Ameen. What follows is an answer to a question Amir-Mu'mineen Muhammad Bello was asked relating to perpetual forbiddance.

In the name of Allah The Beneficent The Merciful, may Allah bless our master Muhammad, his family, his companions and give them much peace.

Says the pauper in need of his independent master-Muhammad Bello ibn Uthman ibn Fuduye' ibn Saalih ibn Muhammad, may Allah forgive all of them by the rank of The Prophet of intercession who will intercede on behalf of others. All praises are due to Allah, and sufficient is Allah for us. Peace be upon his slaves those whom he has chosen.

To continue: this is a book we have entitled

(The Removal of Deafness Regarding the Sickness of Speech, Actions, States and High Ambitions)

I say and success with Allah. Realize that mankind are antagonists to sicknesses. From amongst them are the sicknesses of the body. Knowledge of its cures are with the physicians. From amongst the sicknesses are those, which are a result of disobedience, and knowledge of its cures are with the learned ones {Ulama}. From amongst them are the sicknesses of religious beliefs. Knowledge of its cures are with the people of Usuul. Our objective in this collection is to single out the sicknesses of the souls which are the sicknesses of speech, actions, states and high ambitions.

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{Chapter}
From amongst the sickness of speech is the commitment to speak the truth, which is from the most immense of sicknesses. The cure is having knowledge of the situation, which it is appropriate to dispose freely of the truth. For verily backbiting is the truth but it is something that has been prohibited. Slander is also the truth and it has also been prohibited. What a man does with his wife in his bed when he goes unto her is the truth but this speech is from the major sins. Also advice in front of an audience with the truth is the truth but it is humiliation, which doesn't occur except from the ignorant ones. The benefit in lawful advice is the obtainment of the benefit and the strengthening of love. When it occurs in front of an audience a friendly acceptance is not obtained and it also results in enmity. Allah rebukes him for that because he is humiliating someone with this advice when done in front of an audience. He is also making the person he is addressing with the advice reject it with his excuses because of that. Also the person receiving the advice will find fault with the one giving the advice. This is one of the causative factors in the spread of much corruption. If he were to advise him in private in an excellent manner by showing him some of his own faults in reality in order to teach him if he were ignorant of the repulsiveness of that affair, he would be grateful to him in himself, love him, and supplicate for him. The end result is he would obtain the good from it. Thus the truth was in its proper place. Not all truth is necessary to speak about. Nor is every excellent lawful thing or custom except when it is a matter where someone doesn't except the truth insolently. This is necessary to manifest the truth to him according to the necessity of his situation. Whoever removes the garment of modesty from his face he must be rebuked. If tribulation appears and the one who knows about it is silent the curse of Allah is on him. Also from the sicknesses of speech is to speak to the people with what they have an aversion to even if it is the truth. For verily it indicates his blameworthy nature, ignorance, and lack of modesty before Allah. For verily he is far away from being safe himself from sins that are going to be present in him that don't please Allah. If he were to preoccupy himself with the faults of his own soul that would preoccupy him from the faults of others. Whoever is determined to follow after the affairs of his companion to the point that he attaches his every breath to his affairs, this is from the most severe sicknesses because it is a preoccupation that doesn't concern him and it is a form of heedlessness that prevents him from his own soul. That then saddens the soul for the day. It's not something he is aware of and it veils him from the love he has for following his companions affairs at that time. If he were to come across one of the most lowly detestable things in his companion or something that is a continual annoyance or a fault that arises concerning his companion he would bring out into the open everything he had stored in himself from his pursuit of him. He would say in a form of rebuke, You said this and that one day, you did this and that one-day. This indicates deficiency in his religion. I have seen all of this from you. I'm saying this because perhaps you have a reason for this but you don't have any reason that is in the law {sharia}. This is contrast to the truth. What he dislikes is heard then he will return to him as one of his biggest enemies. The source for all this was because he pursued the faults of his companions, and he stored them up in the storage of his soul. Those that have an evil nature, lowly foundation, and branch have this. This can be found in a majority of companions and friends. For that reason it's been said,

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Be ware of your enemy once and beware of your enemy a thousand times because perhaps he will depart company and he most knowledgably about those things that are harmful
All of this in its entirety is an evil consequence of a deed that goes back to the one who says these things even if it is the truth. Also from the sicknesses of speech is asking about the conditions of people and what they are engaged in. "Like why did so-and-so come?" and "why did so-and-so go? Likewise asking about everything that's not necessary. Also a person that asks about what his family does in his absence. The cure for all this is that the Prophet, may Allah bless him and grant him peace never came to his family at night from a journey so that he wouldnt surprise them. He would seek permission every time before entering desiring to conceal what he didnt know about them. It is known that every person has a blemish. Also not everything a person does even if it is good likes to be known about. So when this questioner is persistent about knowing about it he causes harm to the one being questioned. Because he makes him speak about something that he doesnt want to speak about. If he doesn't speak about it produces a piercing feeling in the soul of the questioner. It will cause him to say, If I were with him somewhere else he wouldnt conceal what Im asking him. As a result that would decrease the sincere love he had in his soul for him. All of this is from excessive speech. The cure is the best of a persons Islam is his leaving those things that dont concern him. From the sicknesses of speech also is the feeling of indebtedness and narrating the good he done for his companions. It will cause him to say, I did this and did that for them when they are not around. In that case the favor he did is damaged and when it reaches the one who he did the act for it deteriorates and the reward is loss. As Allah the most high says. "Don't nullify your charity by damaging the favor and which damage is greater than al-mann {which is when a person does something for another person and he reminds him of what he did for him}". The cure is that he does not see what was in his hands as being connected to him. It is only something he has because of the knowledge of Allah. It was also a trust in his hands and he didn't know who the owner was. So when he gave the gift to the one whom Allah apportioned it to and he found out who the owner was he should have thanked Allah for the task being accomplished. Whoevers been given this insight the original favor is not what makes him feel good. Also from the sicknesses of speech is when a man does something good for some of his children for some reason he has in himself and he doesn't do that same good for some of his other children. As a result a person will say he didn't do that same good for this other child. This is unnecessary speech and it causes the child to have enmity towards his father. This does not occur except out of ignorance and foolish excessiveness. Verily it is a devilish remark, which doesn't have a cure after it occurs. As for the cure before it happens it is that a person evaluates the words of the Prophet may Allah bless him and grant him peace when he said, "The excellence of a person's Islam is his leaving what doesn't concern him." Also from amongst the sickness of speech is that a man says, I am going to tell the truth and I don't care if it causes harm to the one listening. Or he doesn't cause any harm without first considering excessive speech and where it is taking place. Again this person will say, I told so-and-so the truth and he then causes harm to that person listening and justifies himself and hurts others. He has forgotten the words of the most high, which is the cure for this sickness when he said, "There's no good in most of their private talks except the one who 77

enjoins charity." Even this setting has a particularly characterization which is that he enjoins to spending charity in private not in the open. Verily doing it in the open is a sickness, which is not perceived because then the charity would be, given for other than Allah. Then he says, "or enjoining the good." Speech concerning enjoining the good has its proper place, which Allah has determined. Which is that the person enjoining the good should be hopeful that the benefit of the advice is obtained in relation to the one listening. This is the meaning of "or enjoining the good." Whoever doesnt do it this way is ignorant even if he claims to have knowledge. "Or reconciliation between people" the person has to know that the objective of Allah is to have friendly relations and mutual love so he rushes to that. If he doesn't put that speech in its place it will lead to severance of mutual relations, mutual aversion, and dissimilarity. Then after all this Allah says in relation to the one who is going to speak, "And whoever does that seeking the satisfaction of Allah. This cannot occur except by the one who knows what pleases Allah. What pleases Allah is not known except with knowledge of what Allah has prescribed in his book and on the tongue of his messenger. As a result he will see if the affair he wishes to address is appropriate. Whether his addressing it at that time is pleasing to Allah from all the guiding principles. If he finds it to be a method, which will belittle someone, then the whole thing is unacceptable and displeasing in the eyesight of Allah because dividing and splitting up is not permissible. Which means it would be put in the wrong place. The cure is as we have mentioned about legal knowledge of what pleases Allah. Also from amongst the sicknesses of speech is changing something detestable by an appointed person of authority and others without teaching them. The cure is having knowledge of the criterion and whats free from being detestable in that entire situation. Also he has to know what the law compels him to change in that persons school of thought {madhaab} and the independent judgment {ijtihaad} in that school and nothing else. It is not necessary for him to change something that is detestable to one person but permissible to another. Again that detestable thing which a person possesses he has to know what the law compels him to change in the school of thought {madhaab} of that person and in that schools independent judgment {ijtihaad} and nothing else. Then that detestable thing a person possesses is viewed by the one changing it to see if it is from a acceptable opinion like a small amount of alcohol in the opinion of the Hanafi's. If he sees him drinking it and it's prohibited in his own opinion he doesn't change it except if the person doing it believes it is prohibited or he changes something in which it's detestability is agreed upon. This is the criterion. The ramifications of speech and the enumeration of its sicknesses are numerous. The cure is in two ways. First is that you speak when you desire to be silent and your silent when you desire to speak. The other way is that you don't speak except if in that case your being silent about something is going to cause you to be sinful but if not then you dont speak. Beware of speech at the time when you feel pleasure and delight with your own words. For verily speech at that time is from the greatest diseases. There is no cure for it except silence. Nothing other than this will completely restrain it.

Chapter regarding the sicknesses of actions

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It is that your performances of actions, which are forms of worship like prayer, are better in public than in private. The Prophet may peace be upon him said in an example of this that, verily that is something despised which his lord despises. This is from the most difficult of the inner sicknesses. The cure is, did he not know that Allah sees? him Also Allah's words, he knows your inner and outer thoughts and Allah has more of a right that you be shy in front of him. Also from amongst the sicknesses of actions is abandoning doing good deeds because of people, which is showing off. The cure is, Allah created you and what you do.

Chapter regarding the sicknesses of states

Accompanying the righteous until it becomes widespread that he is from them even though inwardly he is with his desires. If they come he listens but he is in love with some slave girl or youth. The gathering doesn't know that love has taken over him and that state has overwhelmed him because of the love he has in his lower self for that person. He shouts out and sighs deeply heaving saying, "Allah Allah" or "Huwa Huwa" indicating the signs of the people of Allah and the gathering believes that this is a divine state with his existence and that it is a genuine love, and a sound state but he is in love with the person he loves. The cure is, indeed he has failed who corrupts it (soul). Also from amongst the sicknesses of states is that he covers up what is in his soul with the permissible clothing he has. Examples of this is that whoever knows these sicknesses and their cures and applies them has quenched his soul. As a result he will not manifest to the people except what he manifests before Allah.

Chapter regarding the sicknesses of high ambitions

From amongst the most severe of its sickness are the beginners of the spiritual looking into the states of the people who have reached the final goal and the calling of their 79

souls to their states. Which is difficult for the beginners. So as a result they consider that to be something unobtainable. Like the one, who seeks to imitate the spiritual states of felicity from the friends of Allah like Junaid, Sirri and Ma'roof. This individual does their actions for a period of time. Then he doesn't find from his own soul their characteristics and their states. He then is overcome by tiredness and laziness because he thinks he cannot obtain this affair. Also his soul doesnt like the hardship that its been forced to endure that come with seeking their actions and states. Then laxity and desperation gets the upper hand. Then growth and cultivation don't seem to be desired. He befriends a land, which has been sundered. He then says, "If I wanted the same as their states I can be successful at it. The same for their actions." If this becomes clear to you observe some children of the king who get dressed in king's clothing in order to reign. He behaves with the characteristics of his father. He gathers up of all the hems of the garment. He spends like him. He gets prepared for war at once the same way he does in his royalty content with his actions. As a result he puts the affairs in their wrong place and thinks that it is in its right place but it is elapsing. His wealth is vanishing and his time is shortening. Thus whoever has heard about the states of the friends of Allah and those who are detached from possessions and those who possess distinguishing characteristics has come across what it means to leave off desires, which is the main principal but he has turned down the means before strengthening the light of faith. Especially whoever has heard about Ibrahim ibn Adhama and others like him who have detached themselves from worldly possessions. This person abandons his worldly possessions in order to obtain their states without something divinely troublesome. So when he cuts them off, the fires of his appetites and those things, which he loves rise up against him. The thing he is searching for becomes far fetched because his soul is thinking about those desires and it falls into different kinds of abuse. His soul is deeply affected grieving and his soul will return to what it abandoned. It will revert to worst intentions and the most wretched of states. When it gets the best of him after that he wont make any intentions to separate himself from that. And even if it doesn't get the best of him his soul is not unpolluted by it except with what Allah wills. So in these examples are the examples of the sickness of ambitions and a small portion of what children have inherited from the ranks of their forefathers. Allah the most high has said, "My promise is not obtained by the wrong doers Verily he has placed a rank in it's wrong place and has oppressed it. Injustice means to place something in its wrong place and the outcome of injustice is destruction of the house. To the point that even if there was injustice in a house in paradise Allah would destroy it. Allah subhaanhu says, "And these are their houses completely destroyed because of their injustice." So the children of the jurists {Fuqaha} want to be leaders of teaching and deliverance of legal opinion and to advance over their equals without the sacrifice of the scholars. This situation is difficult for them in their positions with their equals. The children of the scholars want to pretend to have the spiritual states of their ancestors. The children of the merchants imitate their forefathers in seclusion and mingling with women. They are arrogant to the brothers and they see themselves as having a right upon their peers. Everyone who does what we have mentioned is an unjust person on his way to his end and they are absolutely deficient of intelligence and are deprived of the final goal for neglecting the fundamentals of being involved in those things that are troublesome, and examining how their predecessors obtain wealth and positions. As well as the competition of the heroic men according the new things of the time out of love and hatred for immoderation. Also the heedlessness that causes him to reject the truthful person and confirm the liar. As well as holding in high esteem what needs to be debased and debasing what needs to be held in high esteem. He is arrogant when it is appropriate to be humble and being humble when it is appropriate to be arrogant. Also the imagination of the kings children that every slave, 80

person owned, domestic servant, young boy, female servant, associate, and person that sits with him loves him and cares about him and is afraid of him. Also that they approve of his advice and that they will not be treacherous to him with words, actions, or annulment of promises. Also that they circulate any secret he has and that any treachery he has will be concealed. There is a sense of heedlessness about the safety he has because of the thought that he is upright. So then he is given provisions. Every person traveling the path is deluded toward towards his or her goal according to those examples. Any person who doesnt benefit from a hint wont benefit from tremendous sums. Those who have reached their spiritual goal possess something that is like a precious land that they cultivate and sow. Prosperity ripens it with vegetation and safety from being ruined so he can harvests the fruits, and take it. Then there is nothing left for him to do except safeguard it from the enemy and obtain the benefit from it. The beginners of the path are a person who begins to cultivate the land. He hopes for it's goodness so he can sow in it what he seeks from the subsistence of Allah despite the fact that he has enemies that are challenging and hindering him. He is in the position of a person who seeks the land so that he can cultivate it but that's not so. He wants the harvest before growing, or before it is ready, or before the land is even obtained. As a result he is injustice to him self. The Prophet may Allah bless him and grant him peace said, "Wisdom is not given to someone who doesnt deserve it or they will do injustice to it So be highly hopeful of these chapters because they are sufficient for the one whom Allah has guided. May Allah send prayers on the best of his creation Muhammad, his family, and his companions. The blessed compilation has been completed and all praises are due to Allah for that. In the name of Allah, The Beneficent, The Merciful. May Allah bless the sincere Prophet, his family, companions, and his group {hizb}. Amiru-Mu'mineen Muhammad Bello ibn Shaikh Uthman ibn Fuduye. May Allah forgive them all by the rank of the Prophet may Allah bless him and grant him peace. Ameen. All praises are due to Allah the one who has removed the darkness of ignorance and has eliminated obscurity of similarities by the rising of the upright suns {shamuus} that carry knowledge and hardships until the spread of corruption is gone by the propagation of their knowledge. So that the deception of the people of falsehood and idleness is removed by their guidance and the interpretation of the erroring ignorant is put into seclusion by their light. I testify that there is no god except Allah, alone with no partner alone by ways of perfection and I testify that Muhammad is his slave servant the one who sealed prophecy and messenger ship. May Allah bless him and grant him peace. To continue:

You asked me about the judgment regarding the person who has had relations with a possession during the prescribed period of marriage. Is the prohibition permanent or not? I say and success is with Allah that verily according to our school of thought regarding this matter there are two opinions. The well-known opinion {mashuur} is that it is absolutely prohibited. In the abridgement of Ibn Al-Haajib, if relations have been made with a possession there's two opinions. The explanation of that according to Ibn Abd-Salaam is, His apparent statement means that if the slave servant has been divorced or if her husband has died, and her owner has relations with her during a prescribed period or been purchased before her prescribed period {idda} has ended, There are two opinions about it being a permanent prohibition. The more correct opinion of the two is that it is permanent. The explanation of his opinion is

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that if he has relations with the possession there are two opinions. The dominant opinion {mashuur} is that it is prohibited. In the Ashabrikhitiya in the opinion of the author, or with a possession means he has relations with a possession from a marriage or there is uncertainty. An example of that is by a female slave servant being divorced or her husband dying and her owner having relations with her during her prescribed period or she is purchased intentionally or accidentally. In the Al-Hudairy "or with a possession" the author has added the remaining absolute prohibitions are according to the extent of it. If the relations emanates during the prescribed period of marriage or from an obscure marriage with the owner of the slave servant or she is purchased during a prescribed period of a slave servant from her husband divorcing her or he dies then the prohibition is permanent because of the sexual relations he had. The permanent prohibition is only in situations when it is a final divorce {Tallaq Baain}. As for the revocable divorce {Tallaq RajI} the dominant opinion {mashuur} is that there is no permanent prohibition. In the abridgement of Ibn Al-Haajib in situations other than the final divorce there is two opinions. The explanation of one of the opinions is that she is not unlawful for him, which is the opinion of Ibn Qasim because of the revocable divorce of a wife. He is in a position of what if he has sexual relations with somebody elses wife. Examine this legal question of yours. If the divorce of the husband is a final divorce then the course of action according to the school of thought {madhaab} is that it also not absolutely prohibited because this situation is from those situations, which are not to be judged with prohibition if a dispensation {rukhsa} can be found even if its an unusual opinion {shaadh}, or a difference of opinion exist just as it is apparent here. He said in the explanation that there are four situations that are not judged with prohibition if a dispensation {rukhsa} can be found even if it is an unusual opinion {shaadh}, which are marriage, prayer, slaughtering, and food, which is not judged with nullification if a dispensation, is found. None of The Four Imams have said anything about it being absolutely prohibited Malik in one of his two opinions. In the Tawdeeh according to the opinion of Ibn Haajib she is unlawful for him forever according to the dominant opinion {mashuur}. The explanation of his statement according to the dominant opinion means that its prohibition is preferred over it being permanently prohibited. It has also been said that she is not unlawful for and that he has to marry her after that. The dominant opinion is that it is prohibited for him to have sexual relations with the possession. The Jullaab states, Whoever marries a woman during her prescribed period from a divorce or death and he knows it is prohibited but still has relations with her there are two narrations. One is that he is an adulterer [zaani} and the prescribed punishment has to be put on him and the child is not his but he can marry her when her prescribed period is over. The other narration is that the prescribed punishment doesnt apply and the dowry is obligatory on him and the child is his and he has to separate from her and he cannot ever get married her. This is the school of thought of Ash-Shafi'i and some of our companions like Ibn Lubb who are of the opinion that in a legal situation when there is a difference of opinion pertaining to acts of worship and social interactions even charity, fasting, selling and similar things it shouldnt be judged with nullification. For that reason Abd-Wahhab Ash-Sha'rani said people are not to engage in objecting to social interactions of the Muslims or as a result they will give legal opinions, which invalidate

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their acts of worship and social interactions with respect to their affairs. Some of the people of independent judgment have strengthened that with a weak narration saying and other than what is clearly mentioned in the Quran and Sunnah except when it contradicts the consensus {ijmaa}. It has been completed and this measure is sufficienct for the one who reflects. All praises are due Allah the lord of the worlds.
Translated by Amir Ibrahim Bilal Al-Fudiwwa 5th of Safar 1424

HIDAYAT AT-TULLAAB ILA TAREEQ

AS-SAWAAB

The Guidance of the Students

To The Path Which Is Correct

By
The Reviver of Islam, the Learned Scholar, the Ascetic, the Knower of Allah, the Warrior, Amir Al-Mu'mineen

Imam Uthman ibn Fuduye

(Allah be well pleased with him and benefit us by his knowledge and baraka)
Translated by Yusuf al-Faruq Hayes (may Allah cover him, his family, the Jamaah of Imam Uthman ibn Fuduye, and all Muslims in His mercy)
Copyright 1424/2002 Yusuf al-Faruq Hayes SANKORE' Institute of Islamic - African StudiesThe Palace of the Sultan of Maiurno Maiurno, Sennar, Sudan

In the name of Allah the Compassionate the Merciful.

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This is the book:

The Guidance of the Students to the Path Which Is Correct

By the poor slave in need of the mercy of his lord, Uthman ibn Muhammad ibn Uthman, who is well known as ibn Fuduye. May Allah be merciful to him. Ameen. May Allah bless our Master Muhammad and his family and companions and grant them peace abundantly. All praise belongs to Allah, Lord of the worlds. Blessings and peace be upon the master of the messengers. To continue: I have placed in this book The Guidance of the Students to the Path which is correct ten things. The First: Is that everything that comes from the Legislator (shri'), upon him be blessings and peace, is not called the madhhab of anyone. However it is the sacred law upon which it is obligatory for everyone who professes the religion of Islam to act in accordance with. And it is obligatory to respond to anyone who calls to it. The Second: Is that neither Allah, the Exalted, in His Book nor His messenger in his Sunna has made adherence (iltizm) to any specific madhhab from the madhhabs of the mujtahids obligatory. And it hasn't reached us that any of the scholars of the predecessors (salaf) instructed anyone to assume a specific madhhab. If that had occurred they would have fallen into sin by there causing others to miss acting in accordance with those hadiths, which that particular mujtahid who they have instructed others to solely follow may not have used. The Third: Is it obligatory for the common person ('mmi) and others who have not reached the level of mujtahid to adhere to a specific madhhab only? There are two legal rulings. The first is yes and it is verified in the book The Collection of Collections (jam' aljawmi'). The second is no and it is preferred by Imam An-Nawawi. The Fourth: Is it permissible to leave a particular madhhab after adhering to it? It is said yes absolutely and that is verified by Raafi'i. It is (also) said no absolutely because he had adhered to it. The third is that it is permissible in some situations. The Fifth: Is that the legal rulings of a mujtahid are not followed if they contradict (khlafa) the textual evidence (na) of the Book, the Sunna, or the consensus (ijm'). The Sixth: Is that everything, which is understood from the sayings of a mujtahid by his companions, is not considered his madhhab. Indeed laxity amongst the people became great after that even to the point where the understandings of authors and commentators were

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ascribed to the madhhab of the mujtahid they followed. The situation resulted in some of them following others until every book became twenty volumes and the sayings of the mujtahid if gathered from them would not produce one volume. The Seventh: Is that it is obligatory for every legally responsible person (mukallif) to believe that the rest of the Imams of the Muslims are upon guidance from their Lord. The Eight: Is that it is obligatory for every legally responsible person (mukallif) not to be averse to following their legal rulings. Such as some of the people saying when it becomes necessary to act according to the legal ruling of another Imam, "We follow such and such out of necessity" or "Necessity makes prohibited things lawful." As if they had committed an act of disobedience. On the contrary their doing this is the greatest disobedience and they have to turn from it and seek repentance from that because if they had believed that the Imams are upon guidance they would not have be averse to acting in accordance with their legal rulings. This is because whoever attests to the truth is not averse to following it. The Ninth: Is that whoever leaves something in which there is a difference of opinion concerning its being obligatory or does something in which there is a difference of opinion concerning its being prohibited is not admonished if he is following some scholars concerning that. Unless he is following him in something that contradicts the textual evidence (na) of the Book, the Sunna, or the consensus (ijm') of the scholars. However if it is in accordance with the legal ruling of one of the mujtahids of the people of the sunna then he is not admonished (fal yunkaru alaihi). What is meant by admonition is admonishment of what is haram. But if it is the admonishment of guidance (irshd) or the giving of good advice or counsel then that is good advice and beneficence (ihsn). This is regarding personal matters (bb al-hukm wa al'amal). As far as giving legal rulings (fatw) he is admonished if he gives them with what is rare (shdh) or with what is superceded (marj) by a stronger legal ruling. This is because giving legal rulings with them is not permissible by consensus. On the contrary it is done with what is well known (mashhr) and preponderant (rjih). The Tenth: Is that the one who admonishes him with the admonishment of what is haram, he is the one who goes against the textual evidence (na) of the Book, the sunna, and the consensus (ijm'). Here ends the book The Guidance of the Students and Allah is the Guide to what is correct. All praise belongs to Allah, Lord of the worlds. Blessings and peace be upon the master of the messengers.

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AL- DIYAH
In the name of Allah the Beneficent the Merciful. Peace and blessings be upon our master Muhammad and upon his family and Companions, abundantly. All praises are due to Allah the Unique and peerless in His dominion and incomparable in His complete preservation; the One who is absolutely firm and unswerving in His judgement and decision making. He it is who has established laws on behalf of His servants and by their implementation restrained His servants from injustice and corruption. He it is who has sufficed them with the shari`a of Islam, by it making them independent of the political system of Khosra 29 . He has sufficed them with the traditional sciences (the Qur'an, the sunna and the ijma' of the scholars); by it making them independent of false rationalization and assumption. Peace and blessings of Allah be upon the master of the two existences (dunya' and akhira)30, the Messenger of the two creatures (men and jinn); "who was sent with the guidance and the deen of Truth in order to make it prevail over all religions, though the polytheist may hate it"31 . And upon his family and Companions, those who believed, emigrated (haajiruu), and struggled (jaahiduu) in the way of Allah, those who believed and helped them (nasaruu), upon the Followers (at-Taabi`een) and the Followers of the Followers (Taabi`u at-Taabi`een) until the Day of Judgement.

29

Khosra refers to the most dominant kingdom whose jurisdiction included some parts of the Arabian peninsular during the time of Prophet Muhammad. 30 'The two existences' here means this world (dunya) which includes mans existence from birth to death; and the Hereafter (akhira) which includes the immediate life after death, the experinces of the grave, the Day of ressurection,the Day of Judgement, Hell and Paradise. 31 Quran - 61:9 & 9:33.

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To continue: Says the poor servant of Allah, Abdullahi ibn Muhammad ibn Uthman; when Allah had favored us with the hijra from the lands of the corrupt disbelievers, the heretics of Hausaland, in the sacred month of Allah, Dhu'l-Qada 1219 (1803) after the Prophetic Hijra - the disbelievers began to fight the Muslims who were attempting to join us and they started devouring our wealth unjustly and launching attacks against us. As a result, we gave the oath of allegiance to my blood brother, the master of the Age, the Giver of Life to the Sunna of our Prophet, (namely) Uthman ibn Muhammad. I was, all praises are due to Allah, the first to make the oath of allegiance to him - to obey him in accordance with the Book of Allah and the Sunna of His Prophet. Then war broke out between us and the disbelievers. Their tyrants came upon us with their armies which were like mountains. However, Allah destroyed their armies and the remainder of the disbelievers in the lands of the Blacks were completely humiliated as a result. The outcome of all this, was the exaltation and establishment of the deen. There then rose up in every region groups among the Muslims fighting the oppressors in their lands until Allah conquered the countries and brought corruption to an ebb. I then set out with the intention of visiting the House of Allah and His Prophet, may Allah bless him and grant him peace. When I had arrived at the city of Kano, some of the Muslims asked me to write for them a treatise which would shed light on the legal governance of the shari`a., since establishing its legal judgements had become obligatory upon them. I informed them that the books of the people of the Sunna should suffice them and the books written by my brother, the Amir'l-Mu'mineen Uthman Dan Fodio, on governance, should also suffice them. Besides, I was presently in the process of travel and my mind was completely preoccupied with that. However, they were very adamant about what they wanted and they did not excuse me from doing it. So I sought Allah's permission and then put together for them this book, which was extracted from different books. I have arranged it into an introduction, five chapters and a conclusion. Introduction: On What is Necessary to Put Forward. Chapter One: On Emigration (Hijra) and Its Principles. Chapter Two: On Appointing of the Chief Imam and His Obligations. Chapter Three: On the Imam's Representatives, Their Rights and Obligations. Chapter Four: On the Jihad and What is Depending On It. Chapter Five: On the Politics of the Shari`a. Conclusions: On the Hajj and Visiting the Prophet (upon I have named this book: The Light of the Governors

Rights and Divisions,

him be peace).

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Concerning Their Rights and Obligations As Taken From the Legal Judgements May Allah make it sincerely for His own sake. He is enough for me and He is the Best of Guardians, there is no power nor might except with Allah.

Introduction:On What is Necessary to Put Forward It is incumbent upon every Muslim to begin with sincerity of intention (ikhlaas an-niyyat) in all that he enters upon. This is because every action is judged by its intention and no one should do a thing until he knows the judgement of Allah concerning it. He should seek out and question the right-acting scholars (al-`ulama' 'l-`aamileen) who act according to their knowledge. He should then enter into that thing for the sake of Allah, by Allah, in accordance with the sunna of the Messenger of Allah, may Allah bless him and grant him peace. He should also be content (yardaa) with every condition which Allah has placed him in, as long as that condition is not found to be blameworthy according to the shari`a. The sign of establishment is uprightness (istiqaama). So whoever Allah has established in obscurity (khumuul) and does not desire repute (dhuhuur) when authority is given to some one else, then he should praise Allah for that and occupy himself with his own nafs and leave the people to the one they were tested by (ibtaluu bihi). If they achieve success, then it is for them. And if they err, then it is against them. However, he should maintain good opinion of the Muslims and obey those in authority (ta`aat 'l-uulaa 'l-amr) in everything that they order as long as it does not conflict with the shari`a. And whoever Allah establishes in the reverse (meaning by that in strength and authority) and is afflicted by people and the management of affairs (tadbeer 'l-umuur), then the correct thing to do is to be satisfied with the decree of Allah and seek for salvation (the help for that is from Allah) by following the sunna of the Messenger of Allah. He should begin with his nafs, enjoin it with piety and forbid it from corrupt passions concerning all the obligations (waajibaat), prohibitions (munhiyaat) and the permissible (mubaahaat). This is in order that the people may imitate his actions before being guided by his words. He should then govern the people with the Book of Allah in accordance with their ranks and in accordance with their welfare. He should induce the elite of the people (khawaasihim) towards attaining every excellent spiritual station, each according to his own condition. As for the common people, who are the majority, should not be induced towards those matters which or not obligatory in the deen or in worldly matters. He should place the utmost importance, on the rectification and verification of their Iman. He should then order them to perform the obligations (alwaajibaat) which are agreed upon concerning its obligation. He should also forbid them against abominable things (al-munkiraat) which are agreed upon concerning its prohibition. Further, he should be tolerant and forbearing to them concerning the permitted matters (al-mubaahaat) even if there is a difference of opinion concerning these. He should not be strict (laa yushaddidu) with them in the matters of the obligations and prohibitions in which their is a difference of opinion, let alone the reprehensible things (al-makruuhaat) [ in which there is a difference of opinion]. Rather, he should guide them with kindness (yarshiduhum bi lutf) and forbid them without sternesss (yanhaahum min gayri `unif). Since whoever desires to induce all the common people towards the rank of the elite, will become exhausted and will exhaust others. Thus, he will become like one who desires eggs from a camel or camels from a bird. For this

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reason he should lower the wing of humility towards them without being too lenient which may lead to his own humiliation - nor with strickness which may lead to his alienation. He should also establish the legal punishment (al-huduud) upon them with mercy and compassion, by imitating the Prophet, may Allah bless him and grant him peace. "He spread the call abundantly and the doing of excellent deeds Thus by that he governed the people with tolerance and strictness. How wonderful for the one who takes him as a support." For the one whom Allah has illumined his insight a hint is sufficient and Allah guides whom He wills to the straight path.

Chapter One On the Obligation of Hijra and Befriending the Believers and the Prohibition of Befriending the Disbelievers We have placed in this chapter three sections. Section One: On the Obligation of Hijra Hijra is obligatory according the Book, the Sunna and Ijma` from every place where it is not possible for a Muslim to establish his deen and he comes under the jurisdiction of the disbelievers. This is in accordance with the words of Allah ta`ala: "Verily those whom the Angels cause to die while they are being unjust to themselves, they (the Angels) will say to them; 'In what condition were you?' They will say, 'We were oppressed in the land.' The Angels will say, 'Was not Allah's earth wide enough, that you might have emigrated therein?' As for such there abode will be Hell, an evil ending."32 The Messenger of Allah, may Allah bless him and grant him peace, said, "Verily Allah is free of a Muslim who lives among the polythiest." He, may Allah bless him and grant him peace has also said, "Whoever associates with the polythiest or lives among them is one of them." This was related by Abu Dawud on the authority of Samura. It has been related by more than one scholar that there is unanimous agreement concerning the above. It is not permissable to neglect the hijra, using as an excuse fear for one's nafs, wealth, or family. This is because the preservation of the deen takes precedence over the preservation of the self or anything else. This is in accordance with the words of Allah ta`ala: "Say: If your fathers, your sons, your brothers, your wives, your relatives and your property which you have aquired, and the slackness of trade which you fear and dwellings which you like; are more dear to you than Allah, His Messenger and striving in His way, then wait until Allah brings about His command, for Allah does not guide corrupt people."33 Al-Khazin said in his Tafsir, "The reason for the descent of the above verse was regarding those who accepted Islam but did not emigrate (lam yuhaajiruu) saying; 'If we
32 33

Qur'an- 4:97. Qur'an- 9:24.

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were to emigrate we would lose our possessions, our commerce would dwindle, our homes would be destroyed and we would be cut off from our relatives'." He then said, "In this verse is proof that when there occurs conflict between religious affairs and worldly affairs, then it is obligatory upon a Muslim to give preference of the religious affairs over the worldly affairs." Some of the Companions were killed as a result of the emigration and it was the cause of their wealth being devoured. As for he who says that the obligation of emigration (hijra) has been abrogated by the tradition; "There is no emigration after the victory (of Mecca)."; he is ignorant of the legal grounds (sabab) of that tradition and he is ignorant of what the scholars have decided concerning it. The reason was that there were those who desired to make emigration from Mecca after it was conquered. He, may Allah bless him and grant him peace, explained that the obligation of emigration had ceased with the conquering of Mecca. The scholars mentioned that its meaning is that emigration being a condition of the soundness of Iman became abrogated after the conquering (of Mecca). Al-Qastallani said in his commentary on al-Bukhari; "As long as there remains in this world a land of disbelief, then emigration from it is obligatory. And this judgement is in effect as long as the reason is in effect." It has also been related by Abu Dawud on the authority of Mu`awiya; "Emigration will never cease until repentance ceases. Repentance will never cease until the sun rises from the West." There are those who say that whoever does not emigrate from the lands of disbelief is himself a disbeliever, even to the point of saying that if their children are captured, then they are to be enslaved. They are ignorant, because failing to emigrate only amounts to disobedience and disobedience does not make one a disbeliever. Further, disobedience cannot be substantiated against anyone except against the one whom it is certain that he is residing among the disbelievers out of his own choice, and that there be clear evidence which corroborates that. As for him who resides among them out of necessity, then he is not disobedient. This is the same for the one who resides among them out of assumption, if his assumption is sound. Like for example, his hope that by residing among them, they will be guided aright. As for the one about whom there is some doubt concerning his reasons for residing among them, then he should be given the benefit of the doubt as long as there is no evidence to prove otherwise. And Allah knows best. Section Two: On the Obligation of Befriending the Believers I say and success is from Allah, that befriending the believers is an obligation upon every Muslim according to the Book, the Sunna and the Ijma`. As for the Book there is the words of Allah ta`ala; "The believing men and women are brothers one of another."34 As for the sunna, there has been numerous traditions related concerning that. In the Risalat it says, "It is obligatory upon the believer to seek forgiveness for his parents who are believers. And it is obligatory upon him to befriend the believers and to give them sincere advice. And no one will attain the reality of Iman until he loves for his brother believer what he loves for himself." This is what has been narrated from the Messenger of Allah, may Allah bless him and grant him peace. It has been mentioned in the al-Fawaakih ad-Diwaani, "What is meant by befriending them is socializing with them (al-'ijtima`a bihim), manifesting one's love for
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Qur'an - 49:10.

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them, avoiding what necessitates aversion among them; like hatred and envy (we seek refuge with Allah). It is not meant by this that you socialize with them with your bodies while being devoid of love for them in your hearts." The Messenger of Allah, may Allah bless him and grant him peace, said, "Do not envy one another. Do not annoy one another. Do not hate one another. And do not conspire against one another." Section Three: On the Prohibition of Befriending the Disbelievers I say and success is with Allah, that befriending the disbelievers is forbidden according to the Book, the Sunna and the Ijma`. As for the Book there is the words of Allah ta`ala; "The believers should not take the disbelievers for friends over the believers. Whoever does so has nothing with Allah."35 And by His words; "O you who believe! Do not take the disbelievers for friends over and above the believers. Do you desire to give Allah a clear proof against you." And by His words; "Whoever befriends them from among you, then he is from among them." And by His words; "O you who believe! Do not take those who take your deen for mockery and a sport from among those who were given the Book before you and from among the disbelievers for protecting friends. And fear Allah if indeed you are believers." And also by his words; "You will not find a people who believe in Allah and the Last day loving those who turn away from Allah and His Messenger. Even if they be their fathers, sons, brothers or relatives. Those are they in whose hearts are written Iman." And by His words, "O you who believe! do not take My enemy and your enemy for protecting friends: would you offer them love while they deny what has come to you of the truth, driving out the Messenger and yourselves - only because you believe in Allah, your Lord? If you go forth struggling hard in My path and seeking My pleasure, would you manifest love to them? I know what you conceal and what you reveal; and whoever of you does this, indeed he has gone astray from the straight path. If they find you, they will be your enemies and will stretch forth their hands and their tongues against you with evil; and they already desire that you may disbelieve. Your relationship will not profit you, nor your children on the Day of Ressurection. He will decide between you and Allah sees what you do. Indeed there is a good example for you in Abraham and those with him when they said to their people: 'Surely we are free of you and of what you worship besides Allah. We declare ourselves to be clear of you, and enmity and hatred have appeared between us and you forever until you believe in Allah alone'." As for the Sunna there is the words of the Messenger of Allah, may Allah bless him and grant him peace, "The fires of a Muslim and a disbeliever should not be in sight of one another." And there are other traditions like this which have been related. As for the Ijma`, the scholars of the sunna have unanimously agreed upon the prohibition of befriending the disbelievers except solely during times of fear. You should then manifest friendship to them with your tongue but not with the your heart. As-Suyuti said, "This was before the glory of Islam and it spreading throughout the lands where it was not strong." Al-Khazin said, "Fear is only a license. However, if he is patient until he is killed, there will be for him a tremendous reward on account of that. But befriending the disbelievers in order to obtain honor from them, leads only to humiliation in which there
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Qur'an -

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is no honor and a lowering from which there is no rising. Allah ta`ala says; "They seek from them honor, while all true honor belongs to Allah alone." On the contrary, it is necessary for every believer that he establishe war upon them by fighting them, taking them captive and by making them protected peoples - all with the aim of humiliating them. Umar ibn al-Khataab said, "Humiliate them but do not oppress them."

CHAPTER TWO On the Judgement of Appointing the Imam His Rights and Obligations Section One: On the Legal Judgement of Choosing the Imam Realize that appointing the Imam is obligatory upon the Muslims according to the consensus of the shari`a. Al-Laqaani said, "This is adressed to the entire Umma from the moment he, may Allah bless him and grant him peace, died until the establishment of the Hour. For when the people who loose and bind establish it, then the responsibility is removed from the rest. And there is no difference of opinion concerning that, regardless if it is a time of tribulation or not." In the Fawaakih ad-Diwaani of an-Nafrawi; "The imamate is in four divisions: [1] the Imam which recieves revelation - this is prophecy (an-nubuuwa); [2] the Imam of inheritance - this is knowledge; [3] the Imam of worship - this is the imam of salaat; and [4] the Imam of authority - this is the great vicegerency (khilaafa) in order to enact the overall welfare of the entire Umma. All of the above meanings were appropriate to the Prophet, may Allah bless him and grant him peace. But whenever it is applied absolutely, it changes to another meaning, which is the general leadership (riyaasat `aamat) regarding religious and worldly matters as a representative (niyaaba) of the Prophet, may Allah bless him and grant him peace. It is for this reason the Imams of the Muslims are called Khulafa." As for the special khilafa it is meant the four Khalifs by the Prophet's, may Allah bless him and grant him peace, words, "The khilafa after me will be thirty years." It is the representative of the Prophet, may Allah bless him and grant him peace, concerning the general welfare of the Muslims from establishing the deen on their behalf and advising them to adhere to his sunna without neglecting anything from it. As for those who changed and altered his way, they are kings. This is what an-Nafrawi said. I say: "It is for this reason that Umar ibn al-Khataab, always asked his advisors, "Am I a khalif or a king?" They would reply, "A khalif is one who takes the wealth from its proper place which Allah has made obligatory and he expends it in the proper place which Allah has ordered it to be expended. And you, with praises to Allah, are like that. The king is one who makes the people happy by what belongs to the people. He takes wealth from whom he wishes and gives it to whom he wishes." It is also mentioned in the al-Fawaakih, "The difference between the khilafa and monarchy is that the attention of khilafa is towards seeking the pleasure of the One who established him in his place (meaning Allah ta`ala). The attention of monarchy is absolutely towards other than that, whether he be disliked or hated, and he does it with force and by subduing the subjects. It is for this reason that monarchy is described as shrewd". Section Two: Concerning the Rights of the Ruler
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It is obligatory upon every responsible person to obey him (taa`atuhu) outwardly and inwardly in all that he orders them as long as it is not in disobedience. As for that which makes it forbidden for them to obey him, it is proved and narrated by the tradition, "There is no obedience to a created thing in disobedience of the Creator." Other than disobedience, that which is reprehensible (al-makruuh) can be included in the above. However there is a difference of opinion in their obeying him in the reprehensible. Ibn `Arafa says that it is obligatory to obey him as long as its reprehensibility is not unanimously agreed upon. Al-Qurtubi says there is no obedience in that. The general opinion in that is that he is to be obeyed outwardly but not inwardly as related in the alFawaakihaani. The proof for the obligation of obeying the leader is in accordance with the words of Allah ta`ala; "Obey Allah and obey His messenger and those in authority among you." And by the words of the Prophet, may Allah bless him and grant him peace, "Whoever obeys my amir has obeyed me. Whoever disobeys my amir has disobeyed me." And by his words, may Allah bless him and grant him peace, "I council you with fear of Allah the Mighty; and hearing and obeying; even if there be placed over you an Ethiopian slave." There is unanimous agreement that it is not permissible to withdraw one's obedience from a just ruler. The same is said about an oppressive ruler, as is well known. This is in accordance with his words, may Allah bless him and grant him peace, when it was said to him, "O Messenger of Allah! Have you not seen the amirs who are placed in authority over us seeking from us their rights and not giving us our rights?" He said, "Give them their rights and seek your rights from Allah. Verily Allah will ask them concerning those under their charge." An-Nafraawi said, "However, it is not obligatory to obey an Imam except with him meeting the prerequisites of [1] Islam, [2] maturity, [3] male, [4] free, [6] just, [7] knowledgable,[8] having reached the collective obligations, [9] being from the Quraish, and [10] that he be the only one chosen. However, there is a difference of opinion if there is more than one imam chosen which gathers together the above characteristics. In that case, the Imam (leader) is the one to whom the oath of allegiance (bai`a) has been given to with the consent of the influencial people (ahl'l-hall wa'l-`aqd) or 'those qualified to loose and bind'. If the oath of allegiance is given to two Imams in two different lands at one time, it is said that the true Imam is the one to whom was given the oath of allegiance in the land in which the former ruler died. It is also said that preference should be made between them. According to consensus (ijma`), it is not permitted for there to be more than one imam at the same time and in the same place, except if the locality of the two imams is far apart from one another wherein the jurisdiction of one imam can not reach the locality of another, like Andalusia, and Khorasan. Then having more than one imam is permissible in order that the rights of the people and their governance be not terminated." He then said, "According to the majority of opinion whoever has the authority (imamate) confirmed for him, then he is not to be deposed because of sinfulness (fisq) or tyranny (juur), because at the time he was appointed he was considered just. The contract of imamate can only be dissolved if the original purposes of it are dissolved; like apostasy from Islam, complete insanity, that the imam becomes a captive and it is not expected that he can be released, a sickness which causes him to forget knowledge, blindness, deafness, dumbness, and likewise by deposing himself when he realizes his

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inability to establish the welfare of the Muslims. That is, he is afraid for himself for that. It was in this way which prompted al-Hassan, may Allah be pleased with him, to depose himself. Al-Qurtubi said, "According to the majority of the scholars, the imam is to be deposed for apparent sinfulness because he has been nominated in order to execute the legal punishments, to completely discharge the rights of his subjects, to guard the wealth of the orphans and those who are insane, to look into their affairs, and the like. The sinfulness of the imam makes the above responsibilities improbable." An-Nafrawi said, "I say that it is necessary that there be some disagreement in this matter unless the harm in his continuation increases. In that case there is agreement on his being deposed." As for the representative of the Imam, he is not like the Imam. He can be deposed for corruption, by consensus - period. As for the Imam removing himself from the position of authority without reason, he can not do that according to the madh'haab of Imam Malik. In the Daabit of the learned scholar Khaleel, he explained, "Whoever possesses a right from one respect, he does not have the right to remove himself from that right. He has the right to transfer it to another and to leave it to someone who acts as his representative; like the khilafa." According to Ibn al-Qaasim, "The forced caretaker in marriage, the Imam of the prayer and everyone who possesses a right from one respect also has the right to remove himself from it. He cannot transfer it to another nor leave it to someone else except with clear prerequisites; like a judge (al-qaadi) or the guardian (al-wakeel) even if he has been empowered. When he removes himself or is removed without sound reason, then the imamate is not authenticated nor validated for the one who is appointed after him."

Section Three: The Obligations of the Imam Realize that every Amir is obligated to first perfect his intention (yuhsin niyatuhu) in his authority that it may be for the sake of Allah, seeking His help in all matters, and that his craving and fear be from and for Allah only. He must realize that the emirate is a deputyship from Allah (khilaafat min Allahi) and a representative of the Messenger of Allah (niyaabat `an rasuulullahi). There can be no greater bounty nor more weightier responsility than that. If the amir is just and equitable, then he has made a good sacrifice on behalf of his tawqa, by cutting the jugular vein of corrupt passions. If he is oppressive, then he has made a bad sacrifice on behalf of his passions by cutting the jugular vein of taqwa. He must realize that he is no better than anyone among the creatures of Allah and that he was not given authority over them in order to be their masters. On the contrary, he was given authority in order to set right their affairs (li yaslahu lahum) in this world and the deen. He should act considerately towards those under his charge just as Allah has been considerate towards him and he should be thankful to Allah for that. He should also perfect his bearing with the garment of dignity and a deportment commanding respect. He should also love the good and its people and hate evil and its people. He should also dress with permissible manly dress without resembling women nor should he, under any circumstances, over adorn himself with the corrupt elements of the public treasury (bayt'l-maal) like gold, silver or silk. For this is clear baseness and error.
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He should lower his eyes and curb his listening from slanderous speech and lower his voice. He should also guard his tongue from every forbidden speech and more explicitly from lieing. He should guard himself from breaking promises. And when he gives a command or prohibits anything, he should not ignore it until what was intended has been performed. He should not make his footsteps fall short of what his words says. For then his subjects and government officials (`umaalihi) will lose their respect and fear of him. He should also not be the slave of clothing, transportation, carpets, nor palaces. And realize that the head of every affliction is his being concealed from his subjects. It is also obligatory upon him to regulate the order and harmony of his state in order to take care of the needs of his subjects by employing: town dwellers to act without restrictions; gathering the wise and judicious (`uqala) for taking council; reliable treasurers (umana'u) for expending the wealth towards its expenditure; scribes (kutaab) and accountants (hisaab) for recording and protecting the wealth; scholars (`ulama) for giving sound guidance; governors (wulaat) for the government assembly; messengers (rusul); spies (jusaas); security forces (harasa); night patrols (`usaas); just witnesses (`aduul); those who protect public morality (muhtasib) through investigation and correcting; the police (shurta) which assures justice is done; the judgeship (qudaat) which renders judgements; mediators (shufa`a) who intercede for others; governors (`umaal) who convey the rights of Allah; ministers (wuzura) who fear no one except Allah; fortified fortresses (hasin hiseen) which have ample provision; armored calvary (khail hadeeda); strong camel corps (ibal shadida); courageous men standing ready at his side; well established forces; trustworthy doctors (atibba ameena); generals of the army (quwaad 'l-jaish) prepared for external dangers with all sorts of weaponry; forces thouroughly trained for combat with commanders (sadr) firmly rooted in bravery; auxiliary flanks (jinaaheen) made up of calvary and combatants on foot each headed by chieftains; rear guards (saaqat) outfitted similarly; eloquent leaders who invigorate and embolden the hearts of the combatants and who make flight from the battle seem disgraceful and shameful; and men deeply knowledgable of the strategems of war (`urafa'u 'l-huruub) whose sound opinions relieves the anxieties of battle. Realize that war is deception (al-harb khida`a). It is not necessarily won by extensive number nor by the rapid deployment of forces. And realize that the head of every affliction is the leader concealing himself from his subjects. It is also obligatory upon the leader to guard against dangers while settled and traveling by displaying one's military capacity and power (bi 'idh'haar 'l-quwwa); publically flogging of criminals; by avoiding women and children; having an apetite for bravery and valor; searching for better equipment and the latest instruments; avoiding the companionship of people whose character is like tomcats and rats; and [see pg. 14 line 9 - 13] A ruler rules by the sword not by procrastination and one cannot ward off trepidation except by intimidation. The ruler must take precautions under all circumstances and not be deluded by the outward appearances of men. He should dispatch choice gifts and dispurse them elegantly in order to amaze the recievers. Allah ta`ala says regarding the saying of Sulayman, upon him peace; "And surely I am going to send a gift to them, and shall wait and see what the messengers bring back." The ruler should also conceal his secrets from others until he has gained mastery from its interdictions. He should not appoint anyone over his meals, drink, household effects and

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clothes, except the people in his confidence. The ruler should abolish all fortresses on the outermost borders of his country, if he is unable to station there any of his loyal chiefs (umana'ihi). This is in order so that they may not fall into the hands of his enemy. Like the old sayings says, "He should take precaution from every little rope in order not to be stung by a snake!". And realize that the head of every affliction is the leader concealing himself from his subjects. It is also obligatory upon the amir to investigate into the matters of his subjects. He should appoint just and trustworthy men to probe into these matters of inheritance (alawsiyya) and especially into the matter of those incarcerated (al-mahbuusiyeen) before he was given authority. He should place the disregarded property from among the orphans and the incompentent under supervision in order that their affairs may be placed under his charge. He should appoint agents to look into the matters of those who have vanished and the deceased, the public treasury (bayt'l-maal), the salaries of his administration, and the condition of the powerless in society; by way of reflection and piety not by way of causing disadvantage or greed. The amir should also examine the affairs of his administrators (`umaal) in order to investigate into their conditions, to assess the amount of wealth they had before they were given authority, and to inspect all of their activities. Against those of his administrators which have manifested deficiency should be ubraided, those who have manifested injustice should be removed from office, and those about whom there have been repeated complaints should be transfered. Among his administrators whose wealth has increased as a result from their duties in office should have his excess wealth taken and then returned to the public treasury (bayt'l-maal). However, if there is some doubt concerning that, then only part of the excess wealth should be taken. The amir should be to his administrators (`umaalihi) like a shepherd who guides his herd among fierce lions. For his adminstrators are responsible for his subjects and he, inturn, is responsible for them. It is from the evil sctions of the administrators that all corruption descend upon the society. The amir should also investigate into the affairs of the adminstrators who have become completely corrupt. Like those about whom just witnesses have testified that there exist wine or indecent people gathering in his home. He should then investigate that and if he finds it, he should punish him and remove the corruption. If not, he should atleast threaten and upbraid him. The administrator who is found alone with a woman in an indecent condition should be upbraided by beating him. And that is only if the grounds for the hadd punishment have not been etsablished. A broader explanation for that will come, if Allah wills. The amir should investigate into the situations of his enemies by means of trustworthy spies (jusaas) during all circumstances whether during turmoil or security, until nothing is hidden from him concerning their maneuvers and stillness at all times. For he who is ignorant of a thing is blind concerning it, and the one who sees is able to conquer a thousand blind men. The amir should investigate into the evil deeds of the blameworthy and the good deeds of the praiseworthy. For how many times have those who should be brought near been made remote, those who should be remote been brought near. How many times have love been shown to enemies and hatred been shown to those who should be loved. How many times have well constructed things been destroyed by words alone and not iron. How many times have the wise been belittled and the dimwitted been shown honor.

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All of this should be thoroughly inspected by trusted agents (umanaa'). The amir ahould also beware of accepting gifts from his administrators. For how many times have that which was righteous been turned into abyss as a result of that. And realize that the head of every affliction is the leader concealing himself from his subjects. It is also ibligatory upon the ruler (sultaan) to govern with justice (`adl) and spiritual excellence (ihsaan). Justice means that every possessor of a right obtains his right from himself and from others. Spiritual excellence is to give generously from yourself and not to take from others. Apart of justice is to show non-partisanship between two complaintants (al-khasimayn) in the way they enter upon you, where they sit, how they are looked at, how they are spoken to, and in all their affiars without inclining to anyone of them. And when someone gives you the greetings, do not greet them back with any addition until it is clear to you that they are not among the complantants. [see pg. 16 line 3]. When you give judgement, you should do so with just witnesses (shahadat'l`adl). And if this is not available, then the best thing to do is give judgement with truthfulness and intelligence. The whole matter revolves around the just witnesses (shuhaada') and most of them are filled with ignorance and corruption. [see pg. 16 line 56]. This will be explained, if Allah wills. It is necessary of the great amir (meaning the amir'l-mu'mineen, or the khalif) to come out and sit with the people so that even the women and children can meet him. And it is not enough that he appoints judges or others among his administrators to see to that. This is because the majority of the complaints of his subjects will be as a direct result of the judges and administrators. Thus, it is obligatory for the ruler to be absolutely fair to them. If not, then he should be like one who returns possessions to their rightful owners or like one who holds the horns of a cow so that it can be milked. The Rightouse Khalifs, may Allah be pleased with them, used to remove upright administrators as a result of complaints. This was in order to be near to taqwa. Realize that spiritual excellence (ihsaan) is the very spirit of authority (sultana) and the abscence of it is the soul of devilishment (shaytana). The Wealth of the Government It is also obligatory upon the amir to make efforts in gathering wealth from permissible sources (wujuuh'l-halaal) and to expend it in accordance with what Allah has odered. For whoever goes over the limits of Allah, has done an injustice to himself, and he does not know from where Allah will cause him problems. Among the wealth which Allah has permitted from the amirs to procure and expend are: [1] the zakat on personal wealth; [2] the zakat on arable land; [3] the zakat on livestock; [4] the zakat on mines; [5] the zakat'l-fitra; [6] the fifth (khums) of the minerals and metals buried in the earth (rikaaz); [7] the fifth of the war spoils (ghana'im); [8] the wealth of the people of the poll-tax (jizya); [9] the wealth of the people of truce (sulhi); [10] wealth taken from their businesses (the people of jizya and sulhi); [11] wealth which is left without anyone to inherit it; [12] wealth which the owner is not known; [13] the tribute (fay) of Allah taken from the belligerent without fighting; and [14] the land-tax (kharaaj). If the person is just, it is obligatory upon him from the things which has been mentioned above to give it to the amir in order that he may expend it. The zakat on personal wealth depends upon the trust (amaana) of its owner. It is permissible for the amir or his representatives to uncover what is concealed and to search into the homes
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seeking after the zakat. They should not make anyone swear concerning their wealth, except the evil ones. For whoever claims that his property has not been kept for a complete year, then his words are to be accepted. Or if he claims he spent it before a year times was complete or upon a debt, then it is not valid for zakat. Among the wealth which Allah has made forbidden for the amirs and others to take are everything taken by means of injustice; like what the amir has taken from the judicial adminstration and others. This is forbidden by the consensus ('ijma') of the Muslims. Likewise, the ruler taking money by interceeding on behalf of those who corrupt religion; taking money by opening the door of bribery or by coercing the destitute. This is because when the administrators see the ruler taking money in this way from the administrators, they will also take wealth in the same way from the subjects. Among the wealth which is forbidden by consensus is taking bribes (rashya) for the ruler or others from among the judiciary (qudaa) and the administrators (`umaal). This means taking money from one or both complaintants, either before or after judgement has been passed. Likewise, taking gifts from any of the subjects. For truly, this is the doorway to every affliction. When gifts are giving to those who possess authority justice and goodness departs from them. Realize that everything that the ruler earns will be either a piece of the Hell -Fires or his companion ijn Good. We will explain this in detail in the coming chapters. Among the wealth which unjust is exacting punishment by levying fines, like taking money from a theif or one who commited fornication or adultery. All of this is forbiden except when it is a capital offense (jinaaya) connected to that wealth, like when one mixes water with milk. For this money should be taken and then given as alms. Also among the wealth which in unjust are taxes (maks), the tithe (`ushr), or other than that [see pg. 17 lines 12-15]. As for the expenditure (musaarif) of the wealth, the zakat'l-fitr is only for the poor (fuqara) and the destitute (masaakin). It should be spent in the areas in which it is obligatory and nothing from it should be given to the custodians (haaris) of the treasury. [see pg. 17 line 17-18]. The rest of the varieies of zakat should be expended upon the eight classes mentioned in the Qur'anic verse when Allah says, "Alms are only for the poor, the destitute, the officials appointed over it, those whose hearts are made to incline to the truth, the ransoming of slaves, those in debt, and in the way of Allah. This is an obligation from Allah and Allah is Knowing Wise." CHAPTER THREE On the Representatives (nuwaab) of the Supreme Imam; Those Who are Included in the Administration in His Government and Those Who are not Included They are the Chief Minister (wazir), the Regional Governors (amirs), the Judiciary (qudaa) and Their Representatives, and the Remainder of the Administrative Officials Ibn al-Arabi said in his al-Ahkaam, "The khilaafa is divided. The first division is the supreme Imam and the last of them is the slave who is responsible for the wealth of his master. The Messenger of Allah, may Allah bless him and grant him peace, said, "Everyone of you is a shepherd and each of you will be questioned about his flock."
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The Imam is responsible for all the people. However, it is not possible for him to supervise all of their affairs. Therefore, he must place as a representative those who can do that. These representatives are divided into many divisions. The first division is he who is placed over a land either totally or specifically. Whoever is placed over a land specifically and is assigned over a particular class, then he must apply his examination specificaly to what he was assigned. Whoever is placed over a land totally, then everything which is in his locale is under his jurisdiction. This total supervision is divided into three divisions. The first one is the judiciary which passes judgement between people. For whoever is appointed to give judgement between people is to examine the disputes between people [see pg. 19 line 11-12] It is in three divisions: [1] the self (nafs); [2] the wealth (maal); and [3] the honor (`ird). For he should undo the controversy and judge between them by the truth. The second is the regional governors (`umaara) upon whom it is obligatory to promote the prayer, defend people from their enemies,

Conclusion On the Pilgrimage (al-hajj) and Visiting the Prophet It is incumbent upon every Muslim that he not let his years pass without making the pilgrimage to the House of Allah nor visiting the Messenger of Allah, may Allah bless him and grant him peace. Al-Fazaazi said: "For when the deen is incomplete, then there is no dunya." That is, it is not complete without the hajj and visiting the Prophet, may Allah bless him and grant him peace, when he finds the ability to do so. Hajj is an obligation and the rights of one's wives and children cannot be an adequate excuse for neglecting it because the rights of Allah supercede all other rights. It is permitted to perform the hajj without provision or baggage for he who has attained the station of reliance upon Allah (yatawwakalu `ala Allahi). In the ad-Durur alMulqutat of Abd'l-`Azeez, "It is permissable for the one who has attained the station of reliance upon Allah. However, as for he who is weak hearted, he should not perform the hajj except with provision, as Allah has ordered." He then said, "As for making hajj during a time when it is highly probable that harm will befall himself and his wealth, then it is not permissable. It is feared that most people will corrupt the deen during times of tribulation. We seek Allah's forgiveness! Furthermore, to perform the hajj, one is not in need of the permission of the ruler if the roads are safe." In the al-Qawanain it says, "It is necessary for the one performing hajj that he intends to visit al-Medina. He should enter the mosque of the Prophet and pray his prayers in it. He should give the salaams to the Prophet and to his two comrades, Abu Bakr and Umar. He should also seek the intercession of the Prophet with Allah and pray

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between his grave and the minbar." He then said, "Among those things which are necessary for him, is to intend to visit the grave of Isma'il in the mountain of Abu Qubais, the cave which is mentioned in the Qur'an in the mountain of Thur, and the cave in the mountain of Hurra where the Qur'an was first revealed. He should also visit the graves of those buried in Mecca and al-Medina from among the Companions, the Tabi`een and the Imams." May Allah reward us with that out His Bounty and generosity. Here is finished what I intended to assemble together. All praises are due to Allah in the beginning and the end. Peace and blessings be upon our master Muhammad and his family and Companions. The last of our prayer is 'All praises are due to Allah, the Lord of the Worlds'. Amen.

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Risalat li l- Amraad A Letter of Healing

for Spiritual and Social Diseases
By: Amir al-Mumineen Muhammad Bello ibn Shehu Uthman (d.1837)
Translation by: Abu Alfa Umar Muhammad Shareef al-Fodiwa COPYRIGHT SANKORE INSTITUTE (All Rights Reserved) In the name of Allah the Beneficent the Merciful. Peace and blessings of Allah be upon our master Muhammad, his family and companions. May Allah be pleased with the Taabiun and the Tabiu at-Taabieen, and with those who follow them until the Day of Judgement. All praises are due to Allah who has guided us at the SANKORE INSTITUTE to this excellent work by Muhammad Bello ibn Shehu Uthman. We will not make the introduction too long by detailing the life of one of Africas leading Muslim statesmen and nation builders. For those who desire to know about the life of Sultan Muhammad Bello, should see our translation of his Tanbeehat l-Waadihaat. This book was originally a letter of advice written for the regional amirs and officials of the Sokoto Islamic Caliphate. It delineates seven fundamental principles for the success for Muslim individuals and government. Sultan Muhammad Bello outlined seven fundamentals as a cure for the social ills which effect Islamic society. The first principle is seeking forgiveness of Allah (istighfaar) which includes repentance (tawba). It is the first of the stations of nearness to Allah taala and the key to servitude to Allah. For there can be no true servitude (ubidiyya) without seeking forgiveness of ones sins and mistakes. Seeking forgiveness removes the punishment from individuals as well as from society. For this reason it is the custom of the elite of the people of Mai Wurno on the Blue Nile in Sudan to seek forgiveness for every inhabitant of the village as well as the entire Muslim Umma. This practice removes the afflictions which befalls towns and villages as a result of the sins of the corrupt ones among them. Seeking forgiveness is in three parts. The seeking forgiveness of the common people which entails them seeking forgiveness of all acts of rebellion against the commands of Allah and for committing prohibitions. It means not forgetting ones sins, but always regretting them in order not to become conceited for ones good deeds. The second part is the seeking forgiveness of the elite servants of Allah, who seek forgiveness from seeing themselves in every good deed they do or from expecting reward for good deeds. The third part of seeking forgiveness is the seeking forgiveness of the elite of the elite of the servants

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of Allah. These special lovers of Allah seek forgiveness from everything other than Allah even their own existence. They are in a constant state of regret for when ever they open their eyes and see other than Allah their yearning for Allah increases and they grieve over the life of this world and the separation which it causes between them and their Beloved. The second principle which heals the sicknesses of the individual as well as those of the larger society is seeking knowledge. What is meant by knowledge here is every beneficial science which assist mankind at adhering to the commands of Allah and avoiding His prohibitions. The master of men and jinn, Muhammad, may Allah bless him and grant him peace, once said, I seek refuge with You from knowledge which has no benefit. There is no action which Allah demands from His servants except that knowledge is tied to it. For this reason, some of the elite slaves of Allah say that knowledge is tied to it. For this reason, some of the elite slaves of Allah say that knowledge is superior to action. The Prophet, may Allah bless him and grant him peace, once said, Knowledge is the imam of worship. Thus, action without knowledge is not action and knowledge without action is not knowledge. Shaykh al-Hujwiri has divided knowledge into two aspects: [1] the knowledge of sharia; and [2] knowledge of the haqiqa. He said, Knowledge of the sharia (the divine law) has three pillars upon which it is built: [a] the Quran; [b] the sunna; and [c] the consensus (ijma) of the scholars of the sunna. Knowledge of the haqiqa (the reality) also has three pillars upon which it is built: [a] the knowledge of the actions and wisdom of Allah in phenomenal creation; [b] the knowledge of manifestation of the names and attributes of Allah; and [c] the knowledge of the essence and unity of Allah taala. History has shown that when the Muslims of Africa took upon the responsibility of seeking knowledge of Islam, Iman and Ihsan there emerged from among them the highest expressions of Islamic civilization. The intellectual legacy which developed out of Muslim Africa was expressed in famous learning centers like Timbuktu, Walata, Dia, Katsina, Kano, Kabura, Yandato, Sokoto, Kaba, Timbo and many more. Throughout this golden age of learning and high-civilization for Muslim Africa the most expensive and most sought after commodity was not gold, silver, weapons, or slaves but it was books. The wealthiest profession among the Muslims of Africa were those professions connected to learning and education. These professions included book sellers, scribes, paper manufactury and erudition. This alone is enough as a demonstration of the love for learning which Muslims of Africa have exhibited. Thus, seeking knowledge was for them a cure to social as well as individual ills. The third principle or medicine outlined by Sultan Muhammad Bello was preserving the five prayers in congregation in the mosque. The Messenger of Allah, may Allah bless him and grant him peace, said, The prayer is the support of the deen. Thus, when the servants of Allah leave the comfort of their homes and go out to pray in congregation they help I the support of the deen. The first action which an individual is judged by on the Day of Judgement will be the prayer. This is also true for a family, village, city or country. The condition of the prayer of any group indicates the spiritual state of that group. How often do we find in these dark days where Muslims refuse to pray in the mosque making the mosque to resemble the churches and synagogues only being filled in Friday for the jumasalaat. The traditions describe that the companions of Muhammad, may Allah bless him and grant him peace, used to pray so close together that their clothing would tear. Prayer was so important to Allah taala, that it was not disallowed even during the intense violence of war. The five prayers in congregation protects the entire society from evils and affliction. This is the same for the prayer of fear, the prayer of rain, the prayer of eclipse of the sun and moon, the Eid prayers, the juma prayer and the prayer over the dead. Each of these prayers are to be

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done in congregation with the entire community present. The reason for this is because the benefit not only goes to the individual but to the entire community as well. The fourth principle which cures the individual and society of ills is the respect and obedience to be accorded those who possess the authority among the Muslims. This is a key issue which has been neglected or abused by the Muslims of this age. Umar ibn al-Khataab, may Allah be pleased with him once said There is no Islam without the jamaat (community). There is no jamaat without an amir (ruler). And there is not amir without obedience. For this reason and for reasons firmly established in the Quran and the sunna it is obligatory for every individual Muslim and Muslim group to choose and obey an amir. Upon this principle is the whole safety of the community of Muslims is preserved. No Muslim group or individual can remain free from taking the oath of allegiance from an amir. The Messenger of Allah, may Allah bless him and grant him peace, said, Whoever dies without having the oath of allegiance around his neck to any amir, dies the death of jahiliyya. There are rights and responsibilities which the people owe to the amir. Sultan Muhammad Bello explains these rights by citing verses from the Quran and the Sunna. Consequently, governance is an obligation upon the Muslims. They must govern and be governed according to Allahs commands and prohibitions. No Muslim is to be satisfied with being under the political jurisdiction and government authority of the Jews and Christians. Allah taala says, The Jews and Christians will never be pleased with you until you follow their system (milla). Therefore, how can Muslim imams be justified in accepting the constitutional government of any system (milla) other than Islam. The khilafa (vicegerency) is for those human beings who have surrendered themselves completely to Allahs commands and prohibitions. Khilafa is not for those who have brought down upon themselves the anger of Allah (the Jews) nor is it for those who have gone astray in their worship (the Christians). By definition, every Muslim must work for the establishment of Islamic government by first choosing from among themselves amirs who will rule them in accordance with the Quran and the sunna. And then they must search and find a khalif or sultan whose authority is accepted as sound and unite under his banner for the sake of Allah taala. Those so-called Muslim leaders who invite us to accept the rulership of the disbelievers and to assimilate into their corrupt system of government should be seen for what they are collaborators in the humiliation of Islam. And the judgment of collaboration with the enemies of Islam is well known, thus whoever knows the judgment should enact it before it is too late! The Messenger of Allah, may Allah bless him and grant him peace, said, Whoever helps the heretical innovator has helped in the demolition of Islam. The fifth and sixth principle which Sultan Muhammad Bello discussed as a cure for individual and social ills was the responsibility of the rulers over the Muslims. These responsibilities include showing compassion, giving good advice, showing tolerance and being just to those under ones authority. These are the key principles of good government and only Islam can offer the justice which Allah intends for mankind. The Messenger of Allah, may Allah bless him and grant him peace, said, Where there is an oppressor among some people, who, in turn, have not prohibited him from his oppression, Allah will then send down upon them a severe punishment, which will afflict not only him but the other people as well. The Muslims in this age must realize that the sharia offers the only true provision for justice because it was revealed by the Just King (al-maalik al-Adl) and the All Knowing Judge (al-haakim al-Aleem). Thus, the open refusal of Muslims in this age to implement the sharia, is one of the main causes of social ills and decay which effects every Muslim land with the exception of a few. Allah did not create mankind without giving him guidance. He has sent His Messengers and Prophets as examples to guide mankind to His aim and objectives for 103

mankind. Allah taala created mankind to worship Him and as a result He revealed His sharia to facilitate this. The sharia of Allah contains commands and prohibitions which must be followed and adhered to. Thus, any innovation (bida) of any law, resolution, constitution or jurisdiction (however just it sounds) which is contrary to the laws legislated by the Quran and the sunna is wrong and amounts to disobedience. Allah taala has commanded that His injunctions and laws be implemented by those who are believers. If they refuse to do so out of ignorance or arrogance, will be afflicted with great personal and social calamities. This is because they made man-made laws equal to that of the divine sharia and have in effect made others equal with Allah. This is a cause to declare such imams as disbelievers (kaafir) for Allah taala has declared, There is nothing whatever like unto Him, and He is the One who Hears and Sees. And He taala has further said, If anyone fails to judge by what Allah has revealed, they are indeed disbelievers. And again, Shall I seek for judge other than Allah? When He it is who has revealed to you the Book explaining in detail? They know full well to whom We have given the Book that it has been revealed from the Lord with Truth. So never be among those who doubt. Why do our imams humiliate themselves to the disbelievers? Why do they continue to humiliate and denigrate our noble deen to please the Jews and Christians? Why do they interpret our sharia as being archaic, uncivilized, inhuman and cruel? Why do they wave the banner of the government which has demonstrated to the entire world its inhumanity to man and to the environment? Allah taala says about such groveling hypocrites, When it is said to them: Come to what Allah has revealed and to the Messenger; you see the hypocrites avert their faces from you in disgust. How then will it be when they are seized by misfortune because of the deeds which their hands have sent forth. You then will see them coming to you, swearing by Allah, We meant no more than good-will and conciliation! Allah knows what is in the hearts of those. So stay clear of them. But admonish them and speak to them a word to reach their very souls. It is not surprising that the Jews and Christians denigrate our religion and picture it as being backwards and out dated. However, what of the Muslims in this age who claim to be Muslim and along with that these hypocrites show hatred and outward condemnation to those countries who are endeavoring to implement the sharia of Allah? Today the noble government of Sudan is attempting to establish the rule of Allah on earth, while Muslims stand by as onlookers to the constant persecution and political oppression of this poor nation by the enemies of Islam. The Jews and Christians are solely bent upon bringing about political chaos, economic disorder and the social collapse of any Islamic government. They accuse Islamic governments of being intransigent and violating the human rights of their nonMuslim minorities. Every effort is exhausted by the most sophisticated means possible to denigrate the noble efforts of Muslims to govern themselves by the sharia. The Muslims who have become domesticated among the disbelievers, resembling their illicit way of life and internalizing their values are the first in line to condemn Muslims who seek to obey Allah by establishing the sharia. They have forgotten what Allah taala said, Never will the Jews and the Christians be satisfied with you until you follow their system (milla). Their love for this world and their love for rank and position among the disbelievers has made them heedless to Allahs words, O You who believe! Do not take the Jews and Christians for your friends and protectors. They are friends and protectors of one another. You who do turn to them for friendship and protection is considered to be one of them. Verily Allah does not guide an unjust people. Here Allah declares that the collaborators among the Muslims are actually disbelievers because they have befriended those who are explicit enemies of Islam. Some of these Muslims do this out of ignorance, but many do it because they hate Islam just as the enemies hate it. And they love the enemies of Islam, hoping to gain some worldly 104

advantage from them. These misguided leaders should rush to the forgiveness of Allah before Allah brings about His judgment upon them. Either death will drag them into the depths of Hell which they have earned with their hypocrisy or Allah will raise up a group of Muslims who are kind and compassionate to the Muslims and hard against the disbelievers, courageous for Allahs sake and firmly established upon the sunna of His Messenger, may Allah bless him and grant him peace. In which case, they should be placed under the threat of the sword as Allah and His Messenger has demanded and the wealth and positions (which they secretly worship) should be snatched from them and turned over to the public treasury of the Muslims and given over to others who will not be like them. Finally, Sultan Muhammad Bello delineates the final cure or medicine for the social and individual ills of Muslim society. This cure is in the jihad. The hypocrites among the Muslims will rush to declare that the jihad spoken of in the Quran is the jihaadn-nafs or the jihaadl-akbar. Our answer to them is what Allah and His Messenger have clearly declared in the Infallible Quran and the Sunna. Allah taala says, Does mankind think that they will be left alone saying, We believe. and not be tried? And certainly We tried those before them, so Allah would certainly know those who are true and know those who are liars! And Allah taala says, What! Do you think that you will be left alone while Allah has not yet known those who have made jihaad and have not taken anyone besides Allah, His Messenger and the believers as adherents . . . Those who believe, made the hijra, and made jihaad in Allahs way with their wealth and selves, are much higher in rank with Allah; and those are they who are the achievers. And Allah taala says, Do you think that you will enter Paradise while yet there has befallen you the like of what befell those before you? Distress and affliction befell them and they were shaken violently, so that the Messenger and those with him who believed said, WHEN WILL THE HELP OF ALLAH COME?! Now surely the help of Allah is nigh! It has been related in Mushariul-Ashwaq, that the Messenger of Allah, may Allah bless him and grant him peace, said, There is coming a time upon mankind when the religious scholars will say, This is not a time of jihaad. Whoever comes upon that time, then know that the most blessed action during that time will be jihaad. The Companions said, Will someone say that, O Messenger of Allah? He replied, Yes!He whom Allah. His Angels and the people all together have cursed! It has been related in the Risaalat wanNaseeha, on the authority of an-NasaI, that a man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, O Messenger of Allah! People are claiming that there is no fighting (qitaal) and that war (harb) and its preparation has been put downed. He may Allah bless him and grant him peace, said, They have lied! Now fighting has emerged and there will never cease to be a community from my Umma fighting for the sake of Allah until the appearance of the Hour. And they will not be harmed by those who oppose them. War and its preparation will not be put down until the appearance of Juj and Majuj. These proofs which we have cited from the Quran and the sunna is enough for those who believe as an incitement to establish the rules and injunctions of Allah upon earth. They will find in this work of one of Africas leading statesmen Sultan Muhammad Bello all that he needs to cure himself and his jamaat from the spiritual and social ills which have afflicted the Umma in these times. The cure is in [1] seeking Allahs forgiveness as a group, [2] seeking beneficial knowledge as a group, [3] doing the prayers in congregation, [4] choosing and obeying the amirs, [5] establishing compassion and tolerance in governance, [6] establishing justice through Islamic governance, and [7] implementing the jihaad to preserve the religion of Islam and to remove the oppression of disbelief and injustice.

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We pray Allah taala that He gives us success in taking the cure by the rank and blessing of His Messenger Muhammad, may Allah bless him and grant him peace. We pray Allah taala that He hurry and push forward His help to us and strengthen our Muslim mujahidun in Sudan, Palestine, Algeria, England, Spain, Trinidad, South Africa, Bosnia, India, northwestern China, southeastern Russia, Indonesia and all those places where Muslims are struggling with their lives and wealth for Allahs cause. We pray Allah taala make firm the pillars of government of the Sultan and Amirl-Mumineen in Mai Wurno AL-HAJJ ABU BAKR ibn Muhammad Attahiru ibn Muhammad Bello ibn Muhammad Attahiru ibn Ahmed Zarruku ibn Abu Bakr Atiku ibn SHEHU UTHMAN DAN FODIO. And may Allah make him realize what was promised to his noble ancestor Shehu Uthman Dan Fodio to be accomplished on the Nile and throughout Africa regarding Islamic government. We pray Allah to connect his authority and the jurisdiction of the Islamic Republic of Sudan (their leaders and officials) to that of the Awaited Imam al-Mahdi who will certainly give victory to Allahs religion, revive the sunna of His Messenger and enter Islam into the home of every inhabitant of the earth. O Allah count us among his strong supporters and place us under the shade of his banner. O Allah bless all of the shaykhs and Imams from whom we have benefited. O Allah forgive us our faults and be merciful to the entire Umma of Muhammad and provide for them where they are unable. O Allah bless our master Muhammad to the number of created things, to the extent of what is in the heavens, to the extent of Your knowledge and to the beauty of Your Throne. Amen. Translation In the name of Allah the Beneficent the Merciful. Peace and blessings of Allah be upon our master Muhammad, his family and Companions; with an all encompassing blessing and most perfect peace. To continue: This is A Letter of Healing for Spiritual and Social Diseases In it is sufficient advice concerning the best interests of the Muslims. May Allah give us and them success in following the clear path. O party of the Muslims! Verily I shall advise you all with what Allah counseled the first and last of people. Which is that you must fear Allah (ittaqu allah). For taqwa is the path which connects one with Allah the Exalted. Pure bliss is for the one who reconciles himself to it. Its principal door is repentance (tawba) and returning back to Allah all together, O believers, so that you may be successful. Therefore make constant repentance, constant turning back to Him, and constant strenuous effort with regard to obedience to Allah the Exalted. Further, I caution you with what Allah has cautioned the first and last of mankind. He the Exalted says; Therefore do not let this worlds life deceive you, nor let the arch-deceiver deceive you with regard to Allah. It has been related; This world is an abode for he who does not have an abode. It is amassed by him who has no intellect. It belongs to the one who has no understanding. Its permissible (halaal) will end up being reckoned. Its forbidden (haraam) will end up being punished. Its doubtful (mustashaabiha) will end up being rebuked. It has been also related; If this world with Allah was equal to even the weight of the wing of a gnat, not even a drink of water would be given to the disbelievers. It has been related; When Allah had created this world, He did not look at it because of its despicable status in His sight. Realize that this world is the abode of destined fate (aqdar), grief (ikdaar), affliction (balai), and trials (ikhtibaar). All that is in it pertaining to fathers, mothers, brothers, sisters, wives, children, close relatives, wealth, and pleasing homes is a snare and an affliction for the 106

slave. Allah the Exalted says; Verily your wealth and your children are a trial for you. And He the Exalted says; We have made some of you a source of trial for others; will you bear it patiently? And your Lord is ever Seeing. And He the Exalted says; Do not strain your eyes after what We have given certain partners from among them to enjoy from the splendors of this worlds life, in order that We may test them by it. And He the Exalted says; And We have made whatever is on the earth an embellishment for it, so that We may try them as to which of them is best in conduct. Therefore beware of amassing it. Do not let this world deceive you with its promises for verily its promises are nothing but lies and falsehood. Were there not people who took possession of it? And by it have not many people been utterly annihilated? They dominated it for a small while, then they suddenly became like one which has no protector from this world. It destroyed them and it tore them to pieces all together. For no king returns to it to rule nor does any government minister. Their unity was dissolved after their confluence there does not remain among them a venerable person nor wretched. Their blessings left them, thus they became like rotten bones, and their palaces have become like graves. You have learned this well from the way your Shaykh (Uthman Dan Fodio) lived in this world and from the lives of his companions. So therefore, make strenuous effort in being like them before something comes between you and them. And realize that the love for this world causes weakness and frailty with regard to the commands of Allah. It has been related by Abu Dawud in his Sunan on the authority of Thawban (may Allah be pleased with him) that the Messenger of Allah (P.B.U.H.) said, The nations will be on the verge of prevailing over you, like the greedy eater prevails over a large bowl of food. Then someone said, Will this be because of our limited number then, O Messenger of Allah? He said, No. On the contrary, you will be numerous then, but you will be as weak as the scum which floats on flood waters. For Allah will take away dignity from your breast and He will fling weakness into your hearts. Then someone said, What will be the cause of the weakness? He replied, The love of this world and the hatred of death. Imam at-Thaalibi said in his tafsir, Notice, may Allah be merciful to you, is not the time referred to in the above but our time, as is plain to see? Realize that the sanctuaries of good are plentiful, but there are categorized for you specifically seven matters prescribed for the healing of your spiritual and social diseases. One: Much Seeking of Forgiveness Verily seeking forgiveness is the eraser of sins and the shelter of the sinful. Allah the Exalted says, Whoever does evil or is unjust to his nafs, then seeks forgiveness, will find Allah Forgiving, Merciful. It has been related by Abu Mansur ad-Dailami in his musnad

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called al-Firdaus on the authority of Hudhaifa (may Allah be pleased with him) that the Messenger of Allah (P.B.U.H.) said, Seeking forgiveness is the eraser of sins. It has been related by Ibn Jarir and Ibn al-Mandhir by way of Ibn Abass from Ali concerning the Quranic words, Whoever does evil or is unjust to his nafs, then seeks forgiveness, will find Allah forgiving, merciful. ; Allah is informing His slaves about His forbearance, His pardon, His generosity, the vastness of His mercy and His forgiveness. For whoever commits a sin whether it be big or small, and afterwards seeks forgiveness from Allah, will find Allah forgiving, merciful. Even if his sins were greater than the heavens, the earth and the mountains. Allah the Exalted says, Allah will not destroy them as long as you are among them. And Allah will not destroy them as long as they are seeking forgiveness. It has been related by at-Tirmidhi on the authority of Abu Musa al-Ashari, who said that the Prophet said, Allah has sent down two protections (amaanat) upon my Umma; Allah will not destroy them as long as you are among them. And Allah will not destroy them as long as they are seeking forgiveness. For when I am gone, then I have left for you the seeking of forgiveness. It has been related by at-Tabrani in his Kitaab ad-Dua stopping with Abu Musa alAshari, Two protections have been sent down from the heavens. As for the first one, it has passed on and it was the Messenger of Allah (P.B.U.H.). As for the second one, it is seeking of forgiveness. In the book called Targheeb at-Taalib Ila Ashraf al-Mataalib on the authority of Ali (may Allah be pleased with him) who said, I am amazed at the one who is destroyed while with him is his salvation! It was said to him, What is this salvation? He replied, It is seeking forgiveness. Allah will not destroy them while they are seeking forgiveness. Shaykh Abul Hassan as-Shadhili (may Allah be pleased with him) said, The most inaccessible fortification from the occurrence of affliction upon the disobedient ones is them seeking forgiveness. Allah the Exalted says, Allah will not destroy them while they are seeking forgiveness. Two: Seeking Knowledge Allah the Exalted says, Are they the same, those who know and those who do not know? It has been related by Abu Yala al-Musali on the authority of Abdallah ibn Umar or Umar (may Allah be pleased with both of them) that the Messenger of Allah (P.B.U.H.) said, Seeking knowledge is obligatory upon every Muslim. It has been related by Abu Dawud at-Tayalisi in a sound narration on the authority of Maabad al-Juhni on the authority of Muawiya (may Allah be pleased with both of them) that the Messenger of Allah (P.B.U.H.) said, Whomever Allah desires good for him, He gives him understanding (yufaqihu) concerning the deen. Verily wealth is a delightful meadow, whoever takes it rightfully, it will be a blessing for him. But beware of boasting, for boasting about wealth leads to slaughter. The source of this tradition is sound. It has been related by Abu Mansur ad-Dailami in a sound narration on the authority of Abu Hurayra, that the Messenger of Allah (P.B.U.H.) said, The best act of worship is seeking knowledge. It has been related by Ibn Manin, Abu Nuaim, and Abu Mansur adDailami on the authority of Abu Hurayra (may Allah be pleased with him) that the Messenger of Allah (P.B.U.H.) said, Everyone has a support and the support of this deen is seeking understanding (fiqhu) concerning the deen. It has been related by Abu Dawud at-Tayalisi on the authority of Safwaan ibn Ghassan in a verified tradition, Verily the angels spread their wings out of contentment for the seeker of knowledge and with what he has to indure to get it. It has been related by al108

Baihaqi in his as-Shuabi on the authority of Abu Bakr as-Sadiq (may Allah be pleased with him) that the Messenger of Allah (P.B.U.H.) said, Be a scholar, a seeker of learning, an adherent of those who know, or a lover of knowledge and those who know. But do not be a fifth, for then you will be destroyed. Three: Preserving the Prayers in the Mosque Allah the Exalted says, Guard your prayers and guard the middle prayer. It has been related by Abu Dawud at-Tayalisi using his narration; also by Musaddid, Ahmad ibn Maniu, Ibn Habban in his Sahih, Malik, Abu Dawud, and an-NisaaI on the authority of Ibn Idris al-Khawlani who said, I was in one of the lectures of the Companions of the Prophet (P.B.U.H.) and among them was Ubaada ibn as-Saamit (may Allah be pleased with him). They then began to discuss the witr prayer. Some said that it was obligatory (waajib), while others said that it was Sunna. Then Ubaada said, As for me, I swear that I heard the Messenger of Allah (P.B.U.H.) say, Jabril came to me from the very presence of Allah, the Mighty, the Majestic and said; O Muhammad! Verily Allah the Exalted says I have made five prayers obligatory upon your Umma. Whoever faithfully discharges its ablution (wudu), its time (mawaaqit), its bowing (rukui), and its prostrations (sujuud); he has a covenant with Me that I will enter him by it into the Paradise. But whoever meets Me while he is deficient in any part of that; has no covenant with Me. If I will, I shall punish him. If I will, I shall be merciful to him. It has been related by Abu Nuaim on the authority of Ali ibn Abi Talib (may Allah be pleased with him) the Messenger of Allah (P.B.U.H.) said, Satan will continue to be frightened of a believer that preserves his five prayers. But when he allows any of them to perish, then Satan becomes bold with him and makes him fall into oppression and entices in him fear and terror. It has been related by Ibn Maja on the authority of Abdallah ibn Umar, who said that the Messenger of Allah (P.B.U.H.) said, Give glad tidings of a perfect light on the Day of Judgment, to those who walk in the darkness of the night to the mosque. The above has also been related Abu Dawud, Abu Yala, at-Tayalisi from the tradition of Abu Said al-Khudri. And Abu Dawud at-Tirmidhi also related it but from the tradition of Burayda. It has been related by Muhammad ibn Yahya ibn Abi Umar on the authority of Abdallah ibn Masud (may Allah be pleased with him) who said, Walk to the mosque, because it is from the guidance and the Sunna of Muhammad. It has been related by Abu Yala al-Musali and Muhammad ibn Nasrin al-Marwazi on the authority of Said ibn alMusayyib who said, One of the men from the Ansaars was on the point of death when he said to his family, Who is in the house? They said to him, Your family, your brothers, and those who normally sit in your lectures. He then said, Lift me up! His son lifted him up and placed him against his chest. He opened his eyes and said, As-salaamu alaikum. They returned the greeting to him. He then said, I will relate to you a tradition which I have never told anyone since I heard it from the Messenger of Allah (P.B.U.H.) who said, Whoever does ablution in his home with an excellent ablution. Then he leaves for the mosque and prays in congregation with the Muslims. He does not lift his right foot except that Allah writes for him a good deed. And he does not place his left foot down except that Allah removes from him a fault. This is until he reaches the mosque. Regardless if he is near the mosque or far from it. For when he prays behind the Imam and then disperses, Allah forgives him. If he catches part of the prayer and misses part, then he should complete what was missed. If he tries to catch the prayer but they have already prayed, then he completes its bowing and prostration.

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It has been related by Musaddid in a sound narration on the authority of Thaabit ibn Ubaida who said, I went to Zaid ibn Thaabit for a visit while he was ill. With him were his sons. We were about to establish the prayer in his house when he said, Go to the prayer! For truly the prayer of a man in congregation surpasses his prayer by himself by twenty-five degrees. This tradition is in the two sound collections and in others from a tradition on the authority of Umar and from a tradition from Abu Hurayra. Four: Obedience to Those in Authority Allah the Exalted says, and those in authority among you. The exact expression is, Obey Allah and obey the Messenger and those in authority among you. It has been related by the two Shaykhs and by Abu Dawud, at-Tirmidhi, an-NasaI, Ibn Jurair, Ibn Mundhir, Ibn Abi Hatim, and al-Baihaqi in his ad-Dalail by way of Said ibn Jubair on the authority of Ibn Abass concerning His words, Obey Allah and obey the Messenger and those in authority among you. He said, This verse was revealed concerning Abdallah ibn Hudhaifa ibn Qais ibn Adiy when the Prophet (P.B.U.H.) sent him in authority over a military detachment. It has been related by Said ibn Mansur, Ibn Shaiba, his servant Ibn Humaid, Ibn Jarir, Ibn Mundhir, and Ibn Abi Hatim on the authority of Abu Hurayra concerning the words, and those in authority among you. Those are the amirs. And in another narration; Those are the amirs of the military detachments. It has been related by the two Shaykhs, Ibn Jarir, and Ibn Abi Haatim on the authority of Abi Hurayra who said that the Messenger of Allah (P.B.U.H.) said, Whoever obeys me has obeyed Allah. Whoever obeys my Amir has obeyed me. Whoever disobeys me has disobeyed Allah. Whoever disobeys my Amir has disobeyed me. It has been related by Ibn Jarir on the authority of Ibn Zaid concerning His words, and those in authority among you.; those are the rulers (salaatin). It has been related by al-Bukhari on the authority of Anas who said the Messenger of Allah (P.B.U.H.) said, Hear and obey even if there is placed over you an Ethiopian, whose head is like a dried raisin, It has been related by at-Tirmidhi, al-Haakim, and it was verified by al-Baihaqi in his asShuabi on the authority of Abu Amama who said, I heard the Messenger of Allah (P.B.U.H.) say in his sermon during his farewell pilgrimage, Worship your Lord, pray your five prayers, fast during your month, give the alms from your wealth, and obey your amirs; by doing so you will enter the Paradise of your Lord. It has been related by Ibn Harir on the authority of Abu Hurayra that the Prophet (P.B.U.H.) said, After me there will be governors who will govern you. For the righteous among them will govern you with their righteousness, and the sinful ones will govern you with their sinfulness. However, listen to them and obey them in all that they command you which conforms with the truth and you should pray behind them. If they do well, then it will be in their and your favor. If they do evil, then it will be in your favor and it will be held against them. It has been related by Muslim, and al-Baihaqi in his as-Shuabi on the authority of Abu Hurayra who said that the Messenger of Allah (P.B.U.H.) said, Verily Allah is pleased with three things from you, and He hates three things from you. He is pleased that you worship Him and set up no deities beside Him. He is pleased that you hold firmly to the rope of Allah all together and not break up into schisms. He is pleased that you give sound counsel to those whom Allah has appointed in authority over you. He hates from you hear-say, asking too many questions, and the breaking of trust. It has been related by al-Bukhari in his Tarikh, by an-Nasai, and al-Ashari who said that the Messenger of Allah (P.B.U.H.) said, I command you with the five things Allah 110

has commanded me with. They are holding to the community (al-jamaat); hearing (sami); obeying (taat); emigration (hijra); and struggle in the way of Allah (jihaad fi sabil allah). Whoever separates from the community even a hand span, has removed the noose of al-Islam from around his neck, except if he returns. It has been related by al-Baihaqi on the authority of Miqdaad that the Messenger of Allah (P.B.U.H.) said, Obey your amirs. If they command you with what I came with, then they will be rewarded for that and you will be rewarded for your obedience. And if they command you with what I did not come with, then it will be against them, and you will be free of what they did. When you meet your Lord, you will say, O my Lord! No injustice! He will reply, Indeed! No injustice! Then you will say, You sent the Messenger to us, and we obeyed him by Your permission. You then appointed Your Khalifs over us whom we obeyed by Your permission. You then placed over us amirs whom we obeyed by Your permission. He the Exalted will then say, Indeed you said the truth. All of that will be against them and you are free of all they did. It has been related by al-Baihaqi on the authority of Said al-Khudri (may Allah be pleased with him) who said that the Messenger of Allah (P.B.U.H.) said, There will come amirs by whom hearts will be made tranquil and by whom skins will be made pliant. Then there will come amirs by whom hearts will be made to feel disgust and by whom skins will be made to tremble with fear. A man then said, Should we fight them, O Messenger of Allah? He replied, No, not as long as they are establishing the prayer. It has been related by al-Baihaqi on the authority of Abdallah on the Prophet (P.B.U.H.) who said, You will come to witness immediately after me matters that you will definitely dislike. We said, What do you order us to do in that case, O Messenger of Allah? He said, Give them their rights which are obligatory for you to give and implore Allah for your rights. It has been related by al-Baihaqi in his as-Shuabi on the authority of Abu Ubaida ibn al-Kharaaj, who said, I heard the Messenger of Allah (P.B.U.H.) say, Do not abuse the ruler, for verily he is the shadow of Allah on earth. It has been related by al-Baihaqi on the authority of Anas ibn Malik who said, The prominent ones among the companions of Muhammad ordered us not to abuse our amirs, not to act dishonestly toward them, and do not disobey them. Fear Allah and be patient, for verily the command of Allah is near. It has been related by al-Baihaqi on the authority of Ali ibn Abi Taalib who said, The people will not be put in order except by an upright amir or a sinful (faajir) amir. It was said to him, We understand the affair of the upright amir, but how can a corrupt amir put our affairs right? He said, Verily by means of the corrupt amir, Allah makes the roads secure, by him the jihaad is executed against the enemies, by him the barren lands are given life, by him the legal punishments are enacted, by him the House of Allah is visited by pilgrims, and in its vicinity the Muslims worship Allah being secure until their appointed time comes. Shaykh Ahmad az-Zaruq said in his Nasiha (may Allah be pleased with him), With regard to obedience to the amir; Umar (may Allah be pleased with him) said to Suwaid ibn Ghafla, Because perhaps you may not meet me after this day, I will command you to fearful awareness of Allah (taqwa), and hearing (sami) and obeying (taaat) of the amirs. Even if he be a mutilated Ethiopian slave. If he abuses you, then be patient. If he lashes your back, be patient. If he takes your wealth, then be patient. But if he seeks to turn you out from your deen, say to him; Obedience to my Lord comes before obedience to a created being like me. Never remove your hands from under the obedience of Allah. These injunctions gather together what is implied in the above apparent traditions.

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Five: Ordering to be Gentle, Compassionate, Counseling, and Yielding Allah the Exalted says, Be open minded with the believers. And He the Exalted says, It is due to the mercy of Allah that you deal with them gently, and had you been rough, hard hearted, they would have scattered from around you. Therefore pardon them and ask forgiveness for them, and take counsel with them (shaawiri) in the affair. This verse is a warning against being hard hearted and rough and it is an encouragement for being pliant and compassionate. It has been related by at-Tirmidhi, and Abu Dawud on the authority of Umar (may Allah be pleased with him) that the Prophet (P.B.U.H.) said, Those who are compassionate will be shown compassion by the Compassionate One the Blessed the Exalted. Be merciful to those who are on the earth and He who is in the heavens will be merciful towards you. It has been related by al-Bukhari, Muslim, and at-Tirmidhi on the authority of Jaabir that the Prophet (P.B.U.H.) said, Allah will not be compassionate to those who are not compassionate to people. It has been related by Muslim on the authority of Aisha (may Allah be pleased with her) who said, I heard the Messenger of Allah (P.B.U.H.) say in my house, Whoever takes control over anything from the matters of my Umma, and he isoppressive towards them, O Allah! be oppressive towards him. Whoever takes control over anything from the matters of my Umma, and he is gentle with them, O Allah! be gentle towards him. It has been related by al-Bukhari, and Muslim on the authority of Maqal ibn Yasaar that the Messenger of Allah (P.B.U.H.)said, There is no one whom Allah has given responsibility over a flock, and he dies while he was misleading them except Allah will forbid him Paradise. In a narration by Muslim, There is no amir which takes charge of the matters of the Muslims, then he does not enjoin on them what he enjoins upon himself, except that he will not enter Paradise. Six: Injustice Allah the Exalted says, Do not assume that Allah is unawares of what the oppressors do. Maimun ibn Mahran said, This verse is sufficient as a threat to the oppressors and it is sufficient as a solace for the oppressed. It has been related by Muslim in the Sahih that the Prophet (P.B.U.H.) said that his Lord Allah the Exalted said, O my servants! I have made oppression forbidden for Me. And I have forbidden it between you. So do not be oppressive. It has been related on the authority of Abdallah ibn Umar (may Allah be pleased with them both) that the Prophet (P.B.U.H.)said, Oppression will be darkness on the Day of Judgment. Amru ibn Dinar said, A man from the Bani Israil was heard shouting: Whoever sees me, then let him never be unjust to anyone! Then suddenly there appeared a man who had lost his arm up to the upper arm. He was weeping, saying: Whoever sees me, then let him never commit an injustice to anyone! He was asked about how he came to such a condition. He said, While I was traveling along the sea coast along part of the coast of Syria, I came across a Nabatean fisherman who had caught seven very large fish. I took one of the fish from him by force, for which he was very angry. As a result, I struck the Nabatean across the head. Then the fish suddenly took a small bite from my thumb. After I had eaten it, the food caused my thumb to rot. All of the men of medicine agreed that I should cut the thumb off. When I had cut off the thumb, the rot then moved to my hand and from there to my forearm, then to my upper arm. Therefore whoever sees me, then let him never commit an injustice to anyone! After that I left traveling through the land but the pain and rot in my upper arm caused me to consider cutting it off also. When suddenly I came upon this tree under whose shade I sought to rest a little. After a bit I became very drowsy when I heard a 112

voice saying: For what reason do you want to cut off your upper arm?! Why not just return the right over to whom it belongs?! I woke and returned seeking after the fisherman. When I found him, I said: I am your slave at your disposal. So please free me! He responded, I do not know you! I then informed him who I was and how I came to the condition I was in. He then cried and pleaded with me saying: You are henceforth free. When he said that, worms scattered in every direction from my upper arm and the pain ceased. I then said to him, With what did you supplicate against me? He said, When you hit me and took the fish, I gazed up into the heaven crying and said: Yaa rabbi ash-hadu innaka adlun tuhibbu al-adla, wa hadha minka adlun. Wa innaka al-haqqu tuhibbu al-haqq, wa khalaqtani wa khalaqtahu, wa jaaltahu qawiyyan wa jaaltanii daifan. Fa asaluka billahii khalaqtanii wa khalaqtahu, an tajalahu ibratun li khalqika. [O Lord! I bear witness that you are the Just and that you love justice, and what is from you is just. I bear witness that you are the Truth and you love truth. Verily You created me and You created him. Youmade him strong and you made me weak. Therefore, I implore You by what You created me and by what You created him, that You make him an example to other people!] Seven: Struggle (Jihaad) Allah the Exalted says, Those who sit at home (qaaidun) from among the believers who have no injuries and those who struggle (mujaahidun) in the Way of Allah with their wealth and their selves are not equal. Allah has made those who struggle with their wealth and their selves to excel by many degrees those who sit at home. To each Allah has promised good, and Allah shall give to those who struggle a mighty reward far above those who at home. He will then give them high degrees from Himself, protection, and mercy. For Allah is Forgiving, Merciful. Allah the Exalted says, Whoever fights in the way of Allah, then he be slain or is victorious, We will give him a mighty reward. Allah the Exalted says, Those who believe, then emigrate (haajaruu), then struggle in the Way of Allah (jaahaduu fi sabil allah) with their wealth and their selves; have high degrees with Allah, those are the ones who are victorious (faaizun). Their Lord gives them good news of mercy from Him and His good pleasure, and gardens, wherein everlasting blessings shall be theirs. Abiding therein forever; surely with Allah is a Mighty reward. Allah the Exalted says, Verily Allah has bought from the believers their selves and their wealth, in order that they may have the Garden. They fight in the Way of Allah, they slay and are slain. This is a promise which is binding on Him on the Torah, the Injeel and the Quran. Who is more faithful to his covenant than Allah? Therefore rejoice in the sell which you have made for that is a mighty achievement. Allah the Exalted says, O you who believe! If you help the cause of Allah, He will help you and make your feet firm. Allah the Exalted says, Verily the believers are those who believe in Allah and His Messenger then afterwards entertain no doubt, they struggle hard with their wealth and their selves in the Way of Allah. These are the truthful ones (saadiqun). Allah the Exalted says, Shall I guide you to a trade which will save you from a terrible punishment. It is that you believe in Allah and His Messenger, and struggle in the Way of Allah with your wealth and your selves. That is better for you if you only but knew. He will forgive you your sins and enter you into Paradise wherein rivers flow and wherein are excellent homes in precious gardens. that is the supreme triumph. And another blessing which you shall love, is help from Allah and a victory near at which you shall love, is help from Allah and a victory near at hand. So give good news to the believers. Thus, there are many verses which deal with this subject. 113

It has been related by al-Bukhari, and Muslim on the authority of Abu Hurayra (may Allah be pleased with him) who said the Messenger of Allah (P.B.U.H.) was asked, Which is the best act? He said, Belief in Allah and His Messenger. It was then said, What then? He replied, Struggle (jihaad) in the Way of Allah. It was said, What then? He replied, A hajj which is accepted. It has been related by Imam Ahmad by the men of his chain of authority from men of veracity on the authority of Maairi (may Allah be pleased with him) that the Prophet (P.B.U.H.) was asked, Which act is the best? He replied, Belief in Allah and His oneness, then struggle (jihaad), then an acceptable hajj. It excels other actions like what is between day and night. There has been related strong threats against those who wish to turn away from the struggle. For Allah the Exalted says, Say; If your fathers, your children, your brothers, your wives, your relatives, the wealth which you have earned, and the slackness of trade which you fear and homes which you love; is dearer to you than Allah and His Messenger and struggle (jihaad) in His way, then wait until Allah brings about His command. For Allah does not guide a people who are corrupt (faasiqun). Allah the Exalted says, O Believers! What excuse have you that when it is said to you: Go forth in the Way of Allah, you should incline heavily to the earth; are you content with the life of this world instead of the Hereafter? The provision of this worlds life is but little in comparison with the Hereafter. If you do not go forth, He will punish you with a painful chastisement, and exchange you for another people. For you will do no harm to Him, because Allah has power over all things. Imam al-Qurtubi said, This verse is a rebuke (tawbeekh) against those who leave the struggle (jihaad), and it is a reprimand (itaab) for those who are abstinent from undertaking going out in Allahs Way. And Allahs saying, you should incline heavily to the earth, means clinging to the worldly blessings of this earth; or it means clinging to permanence in the earth. Sluggishness in the struggle (jihaad) along with displaying dislike for it is forbidden (haraam) upon everyone. If a particular people are singled out and called to participate in the struggle (jihaad). It is not for them to be sluggish when they are singled out (tayeen). This is because being singled out makes the struggle obligatory upon the one single out. This is not because of the place of the obligation of struggle, but because of the obligation of obedience to the leader (taaat al-imaam). Allah the Exalted says, Those left behind were happy on account of their sitting at home behind the Messenger of Allah and they hated going out to struggle in the Way of Allah with their wealth and their selves, and they said: Do not go forth in the heat. Say: The fire of Hell is much more severe in heat. Would that they understood. Therefore they shall laugh little and weep much as a recompense for what they earned. Imam al-Qurtubi said in his Muthira al-Gharaam after examining these noble verses he said, Notice, may Allah be merciful to you, the strong threat, the great disgrace, and the excruciating affliction for those who are absent from the struggle, who are aloof from it and fail to expend money for it. These verses though they were revealed concerning a particular people, yet in them are intimidation and threat to those who act the way the people concerning whom they were revealed act. Your being absent from an obligatory struggle (takhallafa an al-jihaadi lwaajibi) is just like their being absence and restraint from it. Thus you are prohibited from doing just as they were by means of this threat against such odious and abominable deed. It has been related on the authority of Umar (may Allah be pleased with him) that the Prophet (P.B.U.H.) said, When you become overly concerned with earning profits, become accustomed to following the tails of cows and you become content with farming, and you leave the struggle; Allah will place over you humiliation. And He will not remove this until you return to your deen.

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It has been related by Abu Dawud in an excellent narration (isnaad hasan) on the authority of Abu Bakr as-Sadiq (may Allah be pleased with him) who was delivering a sermon a year after the death of the Messenger of Allah (P.B.U.H.). While he was speaking he was choked up with emotions. He said, O People! Verily I heard the Messenger of Allah (P.B.U.H.) say the first year in this month on this minbar, No people leaves the struggle in Way of Allah except that Allah humiliates them. And no people leave commanding the good and forbidding evil except that Allah makes afflictions prevail among them. This was mentioned in the Shifaa as-Suduur. And in the narration by at-Tabrani in an excellent narration, more condensed in expressions he said, No people leave the struggle except that Allah makes afflictions prevail over them. It has been related by Ibn Asaakir through a chain from Mujaahid on the authority of as-Shaabi who said, When the oath of allegiance was given to Abu Bakr as-Sadiq he went up on the minbar and mentioned a tradition. He said in it, No people puts down the struggle in the Way of Allah except that Allah demolishes and destroys them by means of extreme impoverishment. It has been related by Abu Dawud, and al-Haakim (using his expressions) on the authority of Abd al-Mumin by Abu Khaalid who said, Najda ibn NafiI informed me saying: I heard Ibn Abass say concerning the Exalted words, If you do not go forth, Allah will punish you; The Messenger of Allah (P.B.U.H.) summoned some of the Arabs to go forth [in the cause of Allah], but they were reluctant. Then the rains were held back from them. This was their punishment. Al-Haakim said that this tradition had a sound chain of authority (sahih al-isnaad). Conclusion Siraaj ad-Deen at-Tartusi said in his Siraaj al-Muluuk, When the government of a ruler (dawlatu as-sultaan) becomes weak and declines, he should than direct his attention to the balance (mizaan). He should behave in accordance with the balance and make his subjects behave in accordance with the balance and make his subjects behave in accordance with it. And this balance is the words of the Exalted when He says, Those who help the cause of Allah, Allah will help them. Verily Allah is Omnipotent, and Mighty. Those when they are established firmly in the earth, they establish the prayer (aqaamu as-salaat), give the alms (atuu az-zakaat), command what is good (amaruu bil-maruf), and forbid what is evil (nahaw ani l-munkar). For the end of all affairs is with Allah. Therefore, establishing the balance means that he should be preoccupied with the building of mosques, demanding that they be refurbished by establishing the five prayers in them, collecting the wealth of Allah and expending it in its proper expenditure, commanding every good, and forbidding all evil. For when he has established the balance in accordance with the above scale first in himself and in his subjects; Allah will help him against all who are hostile and antagonistic towards him. May Allah help us and you and give all of us success in doing what He is pleased with. And Peace! All praises are due to Allah the Lord of the worlds. Peace and blessings be upon the Messenger of Allah (P.B.U.H.).

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Dear beloved reader here ends the blessed works of our renowned Ulema from the Sokoto Caliphate with in the Bilad ul Sudan (the lands of the Blacks). We pray that the jewels/advice presented in this compilation will aid your intention, struggle, and desire to aid the cause of Allah ta ala. Please keep us in your prayers, for truly the prayers of the oppressed are verily heard above all others. OAllah! Bless the reader of this work with sincerity, patience, steadfastness, conviction, and success. Ameen. Amir Rashad as-Sudi al-Amreeki Jamaaat ul Shehu (ra) Chicago 5/29/08

Those who have been expelled from their homes unjustly only because they said: "Our Lord is Allh." - For had it not been that Allh checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allh is mentioned much would surely have been pulled down. Verily, Allh will help those who help His (Cause). Truly, Allh is All-Strong, All-Mighty. [Al-Quran 22:40]

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Education and Teachers Of Shehu Uthman Dan Fuduye'

Abdullah Dan Fuduye' said, "The Shehu studied the Quran with his father, Muhammad. He learnt al-`Ishriniyat and similar works from his Shaykh Uthman, who was known as Biddu 'l-Kabawi. He learnt syntax (al-`irab) and all the related sciences of grammar (an-nahwa) from the al-Khulasa and other works from our Shaykh Abd'rRahman ibn Hamada. He read the al-Mukhtasar with our paternal and maternal uncle, Uthman, who was known as Bidduri ibn 'l-Amin ibn Uthman ibn Hamm ibn Aal. This shaykh of his was learned and pious. He was well known for righteousness, commanding the good, forbidding evil and being engaged with what concerned him. He is the one whom our Shehu Uthman imitated in spiritual states and in actions. He accompanied him for nearly two years, molding himself according to his character in piety, commanding the good and forbidding evil. Shehu Uthman use to inform me that our maternal uncle, Muhammad Sanbu ibn Shaykh Abdullahi ibn Shaykh Muhammad ibn Sa`d, the erudite grandfather of our mother, used to attend his reading of the al-Mukhtasar. He was extremely learned, having memorized most of what he read and it was he who read to them the commentary of al-Karashi. Whenever Shehu Uthman made a mistake, or let something slip, this maternal uncle of ours would correct it for him without looking in the book. This was due t! o the fa ct that he had memorized the entire commentary of alKarashi. He then traveled to the land of the two Holy Places, made the pilgrimage and resided there for ten years. He then returned and reached the town of Agades . It was there that he died, may Allah be merciful to him. . . Then Shehu Uthman went to seek knowledge from our Shaykh Jibril ibn Umar. he accompanied him for almost a year, learning from him until he came with him to the town of Agades . Then Shaykh Jibril returned him to his father and went on the pilgrimage (hajj). This was because Uthman's father had not given him permission to go on hajj. Now Shehu Uthman informed me that he learnt tafsir (exegesis) of the Quran from the son of our maternal and paternal uncle Ahmad ibn Muhammad ibn 'l-Amin. He was also present at the lectures of Hashim 'zZanfari and heard from him the tafsir of the Quran from the beginning to the end. I was with him at that time, but I was not occupied with the science of tafsir. He took the science of hadeeth (prophetic traditions) from our maternal and paternal uncle al-Hajj Muhammad ibn Raj ibn Modibo ibn Hamm ibn `Aal, studying with him the entire Saheeh of al-Bukhari, while I listened. Then he gave us license (ijaaza) to transmit all the narrations which he received from his Shaykh Abu 'l-Hassan Ali 'l-Madini, who was

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originally from Sind . In short, the teachers of Shaykh Uthman were many. Some of them I knew and others I did not know." Abdullahi continued, "The virtues of this Amir'l-Mu'mineen are renown. Horsemen have brought news of his renown from east and west. . .My father left me in his hands after reading the Quran and I was at that time 13 years of age. I read with him al-`Ishriniyat, al-Witriyat and the six poets. I also learned from him the science of tawheed from the books of Sanusi with their commentaries and other books on this subject. It was rare that a book on the science of tawheed reached our land, while I knew about it and did not copy it down from him. I learned the science of syntax (al-`irab) from the al-Ajurrumia, al-Mulhi, al-Qatr and similar works and their commentaries from him. I learnt from him also the science of spiritual purification (tasawwuf) that part related to forming good character (takhalluq) and that part related to spiritual realization (tahaqquq) - which made me independent of other than Allah, if He wills. I took from him certain books concerning fiqh, from which one learns that which is individually obligatory (fard 'l-kifaaya) - such as al-Akhdariyya, al-`Ashmawiyya, the ar-Risaala of Ibn Abi Zayd and other works. I studied with him the science of tafsir of Quran from the beginning of al-Fatiha to the ! end of t he Quran, more times than I can say. I learned from him the science of hadeeth which comes by texts, such as al-Iraqi and that which comes by way of transmission, such as al-Bukhari which trained me to study other works. I learnt from him the science of arithmetic (al-hisaab), that which is difficult and that which is easy. By the praise of Allah I began to have insight (baseera) in the religion by means of the abundance of the lights of this shaykh, through his beneficial writings both Arabic and ajami. He never composed a work from his first composition until the present time, except that I was the first to copy it down from him. I accompanied him at home and abroad. I did not leave him from the time I was a youth, until my present age of almost 50 years. All praises are due to Allah for that." Throughout the years of study with the scholars of central bilad 's-sudan, the Shehu was given 34 ijaazas in the science of prophetic traditions, which included all of the six sound collections, all of the sunan collections and all of the musnad collections. There were at least seven scholars from whom it is known he took ijaaza. They were Shaykh Abd'r-Rahman ibn Hamada, Shaykh Muhammad Bu`tu, Shaykh Muhammad ibn Raji, Shaykh Muhammad ibn'l-Hajj, Shaykh Jibril ibn Umar and Shaykh Umar ibn Jibril. The ijaazas included the sciences of jurisprudence, its roots and branches, the sciences of Quran, its recitation, exegesis and legal judgments, the science of prophetic tradition! s, the s ciences of tawheed and theology, and the sciences of tasawwuf, regarding character transformation (takhalluq) and spiritual realization (tahaqquq). Waziri Gidadu ibn Laima listed more than 88 scholars from whom the Shehu took knowledge from as far as the presents lands of northern Mali in the west to Dar Fur in present day western Sudan

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The Depository of Texts By ABDULLAHI DAN FUDUYE

*******
Translated by
Abu Alfa Umar MUHAMMAD SHAREEF bin Farid

Naaib as-Sultan MaiWurno

SANKORE INSTITUTE OF ISLAMIC-AFRICAN STUDIES

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I came upon this manuscript in the home of the present Sultan of Maiurno (MaiWurnu) of the Blue Nile in the Republic of Sudan. Maiurno is a provincial capital of millions of Hausa and Fulbe muhajiruun from the western and central Bilad as-Sudan (from eastern Senegal to central Chad and from central Niger to central Cameroon). The sultan is the 16th Sultan and Amirl-Mumineen of the Jama`at of Shehu Uthman Dan Fuduye. His name is al-Hajji Abu Bakr ibn Sultan Muhammad at-Taahir ibn Sultan Muhammad Bello MaiWurnu ibn Amir l-Mumineen Muhammad at-Taahir ibn Amir l-Mumineen Ahmad Zaruuk ibn Amir l-Mumineen Abu Bakr `Ateeku ibn Amir l-Mumineen, Khalifat rRaashideen, Mujaddid d-Deen, Muhyi s-Sunna and Nuur az-Zamaan UTHMAN IBN MUHAMMAD IBN UTHMAN, famous as Dan Fuduye. It was during one of my spiritual visits to the town of Maiurno, around the first week of the month of Ramadhan of 1999, when the Sultan suggested that I make a catalogue of every manuscript collected in his house. Later, he suggested that even an office be established in his palace for this very purpose. It reminded me of the words of a friend of mine, Tigu Nuur: When you have the permission from the Sultan anything is possible. Well, you can imagine the serenity that fell upon my shoulders at that moment. Wow! I had been given a flag! This text by Shaykh Abdullahi, may Allah be pleased with him, is one of about thirty of his works in the Sultans library. There are even more of the works of his famous brother, Shehu Uthman. In fact, I saw text by or about every member of this sacred Fulani clan. The works in the ajami of Hausa and Fulfulde were abundant. There was first generation as well as third generation period manuscripts demonstrating the persistence of a common sacred style of writing. The style of Sudanic calligraphy is intimately connected to some of the first letters, which emerged during the early period of Islam. I was told that women scribes recorded many of the early manuscripts because the men were actively involved in jihaad against every European attempt to impose unjust rule. The poetry and songs of Nana Asmau, may Allah be merciful to her, were abundantly represented. The Sultans library embodies a lifetime of research for the individual or institution that has the patience and sobriety to carry it out. I had handy an excellent NEC laptop computer loaded with the latest Arabic Windows and the works, thanks to my IT friends in Santa Clara. Within a week and a half, Kaatib Mustapha had mastered the use of the computer and was typing well-drafted letters for the Sultans Diwaan. All praises are due to Allah, we were able to itemize and catalogue some 389 manuscripts. Each was digitized using one of the best gadgets in the IT world! I arranged the catalogue using O`Fey and Hunwicks methodology of data fields. I introduced the system to many diverse intellectuals and academicians in Chicago, Cambridge, London, Hartford, and Berkeley for their critique and assessment. We are presently streamlining the encyclopedia system to meet the needs of the highest quality research systems as well as act a specialized reference system for early education. Now with the help of scholars like Dr. AlAmin Abu Manga, Dr. Umar Bello, Dr. Awn as-Sharif. Dr. Sambu Junaydu, and others, this library will be able to be properly conserved, developed, and made viable for the electronic age.

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The manuscript is listed as number 48 in the Sankore Encyclopedia (www.sankore.org). It is a prose text in Arabic with the title Ida`a an-Nusuukh Bi Jami`ii Maa Lii Minna as-Shuyukh (The Repository of Texts concerning Those Shaykhs From Whom I Took Knowledge). The author was the renowned 19th century scholar Wazir alMusaalih and Amir of Gwandu, Abu Muhammad Abdullahi ibn Muhammad ibn Uthman ibn Saalih at-Turuudi. He died in the year 1827 in the ribat that he built called Gwandu. The language of the text is Arabic and it opens after the basmala, the tahmeeda, and the tasliyya with: Says the poor man of Allah Abdullahi ibn Muhammad, it occurred to my mind to list the shaykhs from whom I acquired knowledge. [See fig 1] While the closing remarks are: Says the author- Allah has made its compilation easy on the last Monday of Ramadhan in the year 1227 from the prophetic hijra may the best blessings and most perfect peace be upon its Companion. And the last of our supplications is all praises are due to Allah the Lord of the worlds. [See fig 2] The contents of the text is a brief sketch of the scholars from whom shaykh Abdullahi Dan Fuduye studied and the subjects and text utilized in Islamic education in the Central Bilad s-Sudan. The text can be included among the books of history but more importantly among the books of scholarly biographies. It was composed on the last Monday of the Ramadhan of the year 1227 (1812) when Shaykh Abdullahi was actively involved in the day-to-day administration of the western regions of the Sokoto Caliphate. It is conceivable to say that the text was composed while he was in his ribat/capitol Bodinga Gwandu. In 1812 Shehu Uthman Dan Fuduye moved from Sifawa to the capitol, Sokoto. During this same period, he removed himself from active rule and gave the authority over to his brother, Abdullahi, and his son, Muhammad Bello. Thus, this text was written at a time when Abdullahi Dan Fuduye had been given considerable authority. One of the key activities of the jama`at at the time was the conquering of the southern regions of Nupe under armies dispatched by Abdullahi and under the direct supervision of his own son, Muhammad ibn Abdullahi, and Muhammad al-Bukhari ibn Shehu Uthman. This text reflects the concern that the leaders of the jihaad gave to learning and erudition, in spite of the fact that they were busy with consolidating the Empire.

I agree with Dr. Ahmad Kanis assessments concerning the approximate dating of the literature of the Sokoto Caliphate. This idea can be carried on to include the emergence of diverse calligraphic styles and their mapping within the environs of Bilad s-Sudan. The text is eight folios with an average of 22 lines per page. Each folio is eight and 2/5ths inches in length by 10 and 3/5ths inches in width. The paper type is a southern European manufactured with lines. The paper style is a style, which was utilized for registrars and record keeping during the early period of European expansion. Its origins is said to have been from the paper manufacturers of the ecclesiastic monasteries and abbeys of Papal Rome. The measurement of the inscription is 6 inches by seven and 4/5ths inches. The ink is a traditional dark brown color made from burnt coal, date stones, and gum arabic. The scribe indicates chapter headings and new entries as well as prominent personages with the use of red ink. The style of calligraphy is a traditional jihadi script. This script is a combination of the Andalusian/ Maghribi styled that emerged in 15th century Timbuktu, which later became known as

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Timbukti and a mixture of the Kufic/ Ifriqiyya style, which developed in Kanem Bornu. This later style became known as Barnawi. These two styles combined to give rise to the jihadi script that became prevalent in the Central Bilad as-Sudan during the 18th and 19th centuries. The physical state of the manuscript is excellent. The scribe includes his name at the ending of the text and describes himself: the poorest of the disciples and the most needy of them of the mercy of Allah Diidaku Uthman ibn Muhammad ibn Ahmad ibn Abi Bakr whose is nicknamed `Aadil. I believe this manuscript is a second-generation text written at about the time of the late 19th century. The reason for this line of speculation is because the type of paper used is lined paper that did not emerge in southern Europe until around the beginning of the 19th century. This does not preclude the existence of an indigenous paper industry, especially when the manufacture of paper was a gilded, well paid, and skilled profession as early as the 15th century Songhai. Muhammad Shareef In the name of Allah, the Beneficent the Merciful, all praises are due to Allah who has blessed us with the favors of al-Iman and al-Islam. All praises are due to the One who has guided us by means of our master Muhammad, upon him be the best blessings and most perfect peace and upon his Family and all the Shaykhs who possess knowledge and learning. To continue: Says the needy man of Allah, Abdullahi ibn Muhammad. It occurred to my mind to put down in writing those shaykhs from whom I acquired knowledge and from whom I benefited in order to: [1] make them known 36 ; [2] for the instruction of those ignorant of them37, and [3] for the knowledge of those who rely upon me in the transmission of knowledge38. In some cases, I have singled out some of these Shaykhs about whom good words have been attributed as well as others for mention, in order that it may be of benefit to all39. I ask Allah by means of His blessings and generosity to make this easy for me. I have named it:
36

Shaykh Makhluf said in his Shajara: In the first section of the Kahshif d-Dhanuun. A tradition has been narrated from the Best of Humanity, may Allah bless him and grant him peace, who said: Whoever records the history of a believer it is as though he gave life to him. Ibn `Uyayna said: Mercy descends at the mentioning of the awliyya. [See Muhammad ibn Muhammad Makhluf, Shajarat n-Nuur az-Zakiyya Fi Tabaqaat al-Maalikiyya, Beirut, 1956, p. 8.]. 37 Shaykh Abu Umar ibn Abdl-Barr said in his Istidraak: Knowledge of the lives of the scholars and inquiry into the times of their demise is among the elite sciences of the people of knowledge. It is inconceivable that a person who brands himself with the title of knowledge, that he be ignorant of it. [Ibid.] 38 Shehu Uthman Dan Fuduye said in his `Umdatl-`Ulama: Allah the Exalted says;Say: This is my Way. I and those who follow me call to Allah by intelligent discernment. Ahmad az-Zarruq said in his `Umdat 'l-Murid as-Saadiq after furnishing this verse; "This verse explains that research and investigation in the deen is the main foundation from its foundation. For whoever takes matters [of the deen] from his own opinion blindly, then he is not a follower of the Lawgiver (as-shari`a)." At-Thawri said; "The uninterrupted chain of authority (al-isnaad) is the weapon of the believer. For if he has no weapon with him, then with what can he fight? Ibn 'l-Mubaarak said; "The likeness of the one who seeks to learn matters of the deen without an uninterrupted chain of authority (al-isnaad) is like the one wants to climb to the roof terrace without stairs . He also said; "The uninterrupted chain of authority (al-isnaad) is apart of the deen. If there is no isnaad , then whoever wants to can say [about the deen] whatever he wants." [see Uthman Dan Fuduye: `Umdat l-`Ulama, trans. Muhammad Shareef, Houston, Sankore Institute, 1990, p. 39] 39 Shaykh Ibn `Uyayna once said: The Mercy descends with the mentioning of the awliyya. Both Imam Abu Hanifa and Imam as-Shaafi` concurred when they said: If the scholars are not awliyya then Allah

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The Repository of Text

Concerning Those Shaykhs From Whom I Took Knowledge40

does not have awliyya. In another narration it says: If the jurists are not awliyya then Allah does not have awliyya. Imam an-Nawawi once said: Among the most important sought after things and the most rare of majestic jewels that is essential for jurist and students of law alike to know, ( and causes those ignorant of it to be repulsive) it is knowledge of the shaykhs of knowledge who are his fathers and ancestors in the religion and are the connection between him and the Lord of the worlds. [see Sh. Makhluf Shajarat p. 8] 40 For the digital color copy of the Arabic manuscript used for this translations see Muhammad Shareef, Sankore Encyclopedia of Islamic-African Arabic Manuscripts, catalogue no 48, Ida`a n-Nusuukh Man Akhadhtu Min s-Shuyukh, Abdullahi Dan Fuduye, 1812, Sultan Abu Bakr Muhammad at-Taahir, Maiurno Sennar, Sudan, 8 folios.

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The first of them was my father from whom I learnt the Quran41. He was and his honorific name was Fuduye (with the letter fa pronounced with damma elongating its sound into the next letter waw. After the letter waw comes daal without diacritical points and pronounced with damma followed by the letter ya inflected with the kasra). In our language of Fulfulde it means the jurist43. He was the son of Uthman ibn Saalih ibn Haruun ibn Muhammad who was known as Ghurtu44 . From what we have heard, he was among those who were given the authority over our tribe. His Muhammad42
Dr. A Kabeera gave an excellent description of the same elementary education as it was practiced three centuries earlier among scholars of 15th century Songhay. When the child attained the age of seven its parent whether in the remote villages or busy metropoles would send it to the as-Sayyid ( who teaches children the Quran). This system of education prevailed throughout the kingdoms villages and metropoles. The child passed its natural years of childhood in this phase of education. The child (boy or girl) would learn a major portion of the Quran or the entire corpus of the Book along with the fundamentals of Arabic language, the religious obligations along with precision and dexterity in calligraphy. All of this was accomplished by means of the wooden alwaah (writing boards), which helped the young disciple get training in writing using Arabic calligraphy. Likewise, the Sayyid would make strenuous effort in teaching the children the prayer (as-salaat) and ordering them to perform them. This phase of education was occupied with the mastering of well-known sciences, which included memorization of Quran with its various recitations (huruuf) . Combined to that would be other sciences such as jurisprudence (fiqh), Quranic exegesis (tafseer), prophetic traditions (hadeeth) and Arabic linguistics (allugha). Of course, to accomplish this they must be proficient in Arabic calligraphy. This is a picture of the origin of the method of early elementary education. It is a resilient system because it has lasted and thrived in Islamic Africa for more than one thousand years. Many of the modern day African Muslim academicians are the shinning products of this ancient ethical system of early elementary education. [see Dr. Abdl-Baaqi Ahmad Muhammad Kabeera, ad-Duwwal al-Islamiyya Fi Gharb Ifriqiyya Fi l-Qarn al-`Aashir al-Hijriya (15th C.E.), Ph D thesis, University of al-Azhar, College of Arabic Linguistics, Cairo, 1988, p. 422]. 42 Wazir Junaydu, may Allah be merciful to him described the level of erudition and discipline of the house of Muhammad Fuduye: It was a house famous for piety, good and knowledge. The memorization of Quran, the learning of diverse sciences as well as being acquainted with its inner mysteries, all were mystical secrets passed down among them from generation to generation until it became manifest and evident with Shaykh Muhammad, the one known as Fuduye. [see Waziri Junaydu ibn Muhammad alBukhari, Dabt l-Multaqataat, manuscript, p. 13, I am grateful to one of the nephews of the Waziri, my close friend Sidi Ahmad Abideen and his mother Nana Hajja Asmau for the copy of the manuscript from their library in Khartoum, Sudan. ] 43 Due to the fact that fuduye is a Fulbe title and has its roots in Soninke as well (fode), much controversy has emerged regarding its transliteration into European languages. The sometimes ignorance and chauvinism of the European academician did nothing to improve this controversy. I believe Dr. Umar Bello was more correct when he suggested or reminded us that the proper transliterated spelling should be close to fuduye.[See the works of the following Fulbe scholars: Dr. U. Bello, Dr. I. Makoshi, Dr. A. Abu Manga, Dr. A. Kani, Dr. H. Biboye, Dr. S. Junaydu, and the Waziri of Sokoto.] 44 This family name was famous in the Fulani lands of Massina in the personage of Muhammad Ghurtu and his erudite descendents. This learned clan (called Ghurtu) was the primary source of education in Songhay during the upheavals of the 16th century. The father of Muhammad Ghurtu was Mudi Muhammad Saj, the chief judge of the district of Massina. The major influence upon Songhay and western Bilad sSudan with regard to the diffusion of learning rested upon two of the descendents of Muhammad Ghurtu,
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father was Jubba ibn Muhammad Thanbu (Sanbu) 45 ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. This is the genealogy, which has reached us even though the genealogists are liars. Only Allah and His Messenger speak the Truth. This Musa, according to what we have heard, is the one who came with our tribe from the lands of the west, which is Futa Toro46 and was one of its leaders until he came with them to the lands of Konni47. These Turudbe were the first people to inhabit this area before the Hausa and the Tuareg, and their numbers spread into the lands of the Hausa. They are the original members of the Fulani tribe and their language is Fulfulde.48 According to what we have heard, they preceded the remainder of the Fulani to the lands of Hausa by seven years.

Ahmad, and Muhammadu Baghyugu. These two scholars, along with their descendents were considered the direct intellection masters of the renowned Kunta family. The Ghurtu clan was exceptionally gifted scholars who maintained erudition at a time when learning was in decline because of the Moroccan/Portuguese invasion of 1591. [see Muhammad Shareef, Shaykh Dan Tafa: the Life and Times of Abdl-Qaadir ibn al-Mustafa, Houston, Sankore Institute, 1992, p. 12]. 45 The designation Sanbu, Samba, or Thanbu is a common name used by the Turudbe clan throughout the Bilad s-Sudan. The name in Fulbe language means the second son and usually accompanies the name Muhammad. A Malami Muhammad Sanbu who in the mid 1600s came from Kano and settled in Kwararafa as a teacher and reformer. The name Sanbu or Sanba emerge often in the United States as leaders of slave revolts in Mississippi, Louisiana and South Carolina from 16th century up until late 18th century. [See Sylviane A. Diouf, Servants of Allah: American Muslims Enslaved in the Americas, New York, New York Univ. Press, 1998, pp. 24, 82 &85.] 46 Muhammad Bello said: This Musa was the one who came with our tribe in the lands of the Blacks. That was during 5th century hijra (1100 C.E.) based upon their claims. They also say that he, Musa, was from the descendents of `Uqba ibn Naafi ibn al-Qays ibn `Aamir ibn Dareeb ibn Amina bint al-Harith in Dayith ibn Qahr ibn Malik ibn an-Nadr. This Qahr according to consensus is Quraysh himself. [see Muhammad Shareef, Sankore Encyclopedia of Islamic-African Arabic Manuscripts, catalogue no 108, Kitaab Nasab asShaykh Uthman, author unknown, Sultan Abu Bakr Muhammad at-Taahir, Maiurno Sennar, Sudan, 9 folios. Dr. S. Abubakar said: The Fulbe had been emigrating from the Senegal basin, following political and social developments in that region. . . By the beginning of the fourteenth century, advance parties of immigrant Fulbe reached Hausaland and by the sixteenth century, there was a substantial number of Fulbe in the Hausa states and the empire of Bornu. [see Sa`ad Abubakar, The Lamibe of Fombina: A Political History of Adamawa, 1809-1901, Zaria, Ahmadu Bello Univ. Press, 1977, p. 29.] Most scholars agree that it was from Futa Toro that the Turudbe departed for Bundu, Futa Jallon, Massina and other countries of the Niger Bend. [See J. R. Willis., The Torodbe Clerisy: A Social View, Journal of African History, XIX, 2, London, (1978), pp. 195-212]. 47 The Banu Musa then became divided into five clans. The house of `Aal, the house of Kaghi, the house of Belari, the house of Renaru, and the house of Birnighu. [see Wazir Junaydu al-Bukhari, Dabt, p. 12] 48 Shehu Uthman Dan Fuduye said in his Wassiyya: He does not despise the language of Fulfulde if he is one of us. This is because it is our speech and the speech of our fathers and ancestors. Whoever neglects the language of Fulfulde is not from among us. I strongly advise you by Allah not to neglect and abandon this language. If you are someone who is not meticulous in learning, it then at least holds on to the greetings of morning and evening and the household needs and the like. Many factors cause one not to assume this responsibility well. Among them a Fulani being born and raised to a woman who was not from our ethnic group either through marriage or being a concubine or the like which prevent the children of the Fulani from perfecting the language of Fulfulde. Among them is the Fulani residing among other people until the other peoples language overcomes the tongues of the Fulani children. Among them is also for some reason or another a Fulani child being brought up under non-Fulfulde speakers until he loses his own language at a young age when languages can be perfected. Whoever loses his language at that time it will be difficult for him to relearn it when he gets older. [see Uthman Dan Fuduye, Wassiyya as-Shaykh Uthman ibn Fuduye, Zaria, Gaskiyya Corp. Ltd., 1966, pp.23-24.]

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We have heard that their origin is from the African Christians of the Roman Empire, to whom came the armies of the Companions.49 Their king accepted the faith and married his daughter to the Mujaahid Uqba ibn `Aamir50, the Companion of Muhammad, may Allah bless him and grant him peace, and Amir of the West. He then fathered the celebrated Fulani tribe51. This Ruum, grandfather of theirs was the son of `Eissa ibn Ishaq ibn Ibrahim, upon them be peace. Moreover, Allah knows best. This father of mine, his mother was Maryamu bint Jibril ibn Hamm ibn `Aal ibn Jubba52, the above-mentioned grandfather. As for our grandfather, Uthman, his mother was Fatima bint Uthman ibn Hamm ibn `Aal53, and Allah knows best. Among the shaykhs from whom I took knowledge was my blood brother, the Amir lMumineen54 Uthman ibn Muhammad55. Our mother was Hawwa the daughter of Muhammad ibn Uthman ibn Hamm ibn `Aal.56 Moreover, her mother was Ruqayyatu the
During the khilafa of Umar ibn al-Khataab, may Allah be pleased with him, he sent `Amr ibn al-`Aas with the armies of the Companions who traveled by ship in the Mediterranean Sea. Umar commanded them saying: When you encounter the rulers of the lands send to them the words of Allah ta`ala: O People of the Book come to a word which is common between us. When they reached, the desired lands `Amr dispatched Uqba ibn Yaasir as Umar had ordered them to do. He passed many lands and attained his goals. When he desired to return to his city (Qayrawaan), the ruler said: Do you desire to return and leave us in the darkness of ignorance? Leave behind someone who can teach us the religion of Allah. `Amr ibn al`Aas asked; Who do you desire? The ruler replied: I desire that you leave behind `Uqba ibn Yaasir ibn `Aamir. . . Eventually, `Uqba ibn Yaasir married the daughter of the king. [see Muhammad Shareef, Sankore Encyclopedia of Islamic-African Arabic Manuscripts, catalogue no 107, Nasab Qabilat l-Fulani, author unknown, Sultan Abu Bakr Muhammad at-Taahir, Maiurno Sennar, Sudan, folio 2]. 50 The above mentioned `Uqba was `Uqba ibn Naf`ii according to Abu `Ubayd Abdullah ibn Abdl-`Azeez al-Bakri in his al-Mughrib Fi Dhikr Bilaad Ifriqiyya wal-Maghrib: From this dessert (the Sahara) you journey to Zawila after a days journey. It is a town like the town of Ajdaabiyya that has no wall and lies in the center of the dessert. It is the first town designating the boundaries of the lands of the Sudan. In this town are many places of worship, public baths, and market places. Groups gather in this town from every direction. It is from this town that caravans set out on their distant objectives and from where their branches spread out. In this land are date palm trees and gardens for agriculture watered by camels. When `Amr conquered al-Barqa ( the eastern region of Libya called Cyrenaica) he dispatched `Uqba ibn Naf`ii until he reached the town of Zawila. As a result the lands between al-Barqa and Zawila became lands for the Muslims [see A.A. al-Bakri, al-Mughrib Fi Dhikr Bilaad Ifriqiyya wal-Maghrib, Paris, 1965, p. 8.] 51 The following account differs somewhat from the above version of the story: The Amir of the Turudbe said: You have come to us with the religion while we are ignorant of it. Leave with us someone who can teach us. They left behind either `Uqba ibn Yaasir, `Uqba ibn `Aamir or `Uqba ibn Naafi which is the most correct opinion. He remained and taught them the religion and the laws. The Amir of the Turudbe married him to his daughter, Bajju Manga and they fathered four children: Di`ttu, Naasu, Wuye and `Arabu. [see Muhammad Shareef, Sankore Encyclopedia of Islamic-African Arabic Manuscripts, catalogue no 107, Kitaab an-Nasab was-Sahr, author unknown, Sultan Abu Bakr Muhammad at-Taahir, Maiurno Sennar, Sudan, folios 6-7.] 52 Her full lineage is Maryam bint Jibril ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 53 Her full lineage is Fatima bint Uthman ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 54 This marks the end of the first folio numbered folio01.jpg in the C:\Arabic Manuscripts\Abdullahi dan fuduye\iida`n-nusuukh file of the Sankore Encyclopedia. Unlike the remainder of the folios, which contain 22 lines of writing per page, it ends after 23 lines of writing. 55 The lineage of the Shehu is Uthman ibn Muhammad ibn Uthman ibn Haruun ibn Muhammad Ghurtu ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 56 Her lineage is Hawwa bint Muhammad ibn Uthman ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. It is through this line that the Shehu
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daughter of the scholar famous in our tribe as Muhammad ibn Sa`d ibn Daadan ibn Idris ibn Ishaq ibn Maasiraan57. The virtues of this Amir l-Mumineen are well known.

traces his origin back to the Prophet, may Allah bless him and grant him peace. Hawwa s paternal grandmother was Fatima the daughter of Muhammad ibn Abds-Samad ibn Ahmad as-Shareef ibn Ali ibn Abd r-Razaaq ibn as-Saalih ibn al-Mubaarak ibn Ahmad ibn Abi l-Hassan as-Shadhili ibn Abdallah ibn Abd l-Jabaar ibn Tamim ibn Hurmuz ibn Haatim ibn Qusay ibn Yusuf ibn Yushu`a ibn Wardi ibn Bataal ibn Ahmad ibn Muhammad ibn `Isa ibn Muhammad ibn al-Hassan ibn `Ali ibn Abi Taalib and Faatima bint Muhammad Rasuulullah, may Allah bless him and grant him peace. [see Muhammad Shareef, Sankore Encyclopedia, catalogue no 108. footnote 9 above.] 57 Her lineage is Ruqayyatu bint Muhammad Sa`d ibn Daadan ibn Idris ibn Ishaq ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. These two women, Hawwa and Ruqayyatu, extremely learned and pious, laid the foundation for what was to become the `yan taru, an Islamic college without walls for women which also acted as a social welfare organization during the height of the Sokoto Caliphate. This organization, the `Yan Taru, under the leadership of two of the Shehus wives, ( Inna A`isha and Hawwa), six of his female students (Habiba, Ja`ibatu, Amina bin Ade, Yahinde, Amina Lubal, Juwayda) and six daughters (Khadijatu, Fatima, Hafsatu, Asmau, Safiyya, and Maryamu), played a major role in disseminating erudition and learning among the woman of the Caliphate for more than 2 centuries [see Jean Boyd, The Caliphas Sister: Nana Asmau 1793-1865, Teacher, Poet and Islamic Leader, London, Frank Case, 1989, pp 51-52.]

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Horsemen have brought news of them from the east and west, so I will not prolong this by mentioning them here58. My father left me in his hands after having completed the reading of the Quran and I was at that time thirteen years old.59 I recited to him the al-`Isriniyyaat60, the al-Witriyyaat and the Six Poets61. I also took from him the science of Divine Unity (attawheed) from the books of Sanusi62, their commentaries and from other works. It was rare that a book of tawheed made it to our country and I knew about it that we did not copy it from him63. I took from him the science of inflection and syntax (al-`iraab64) from the alAjurumiyya65, al-Mulhat, and al-Qatr66 and their like along with their commentaries. I took from him the science of spiritual purification (at-tasawwuf)
For an indebt look at the virtues, learning achievements, and miracles of Shehu Uthman Dan Fuduye see Muhammad Bello, Infaq al-Maysuur, trans. C.E.J. Whitting, London, Luzac & Company, 1957; Abdullahi Dan Fuduye, Tazyeen al-Waraqaat; Waziri Gidadu ibn Laima, Rawdatl-Janaan; Abdl-Qaadir ibn alMustafa, Rawdat l-Afkaar, Waziri Junaydu al-Bukhari, Tuhfatl-Ikhwaan; Muhammad Shareef, Shaykh Dan Tafa: the Life and Times of Abdl-Qaadir ibn al-Mustafa, Houston, Sankore Institute, 1992] 59 The Shehu was ten years Abdullahis senior, making him twenty-three years old when he began teaching his younger brother. This secondary education began in 1774 when the Shehu set out on his mission to reform Hausaland. The Shehu developed the method of teaching as he learnt, thus nurturing around himself a cadre of colleagues and students who grew in knowledge as he himself grew. 60 The text was composed by Abdr-Rahman ibn Yakhlaftan al-Fazaazi (d. 1230). 61 These three above mentioned works concern the science of poetry, rhyme and verse. They were composed around the 7th century and formed the basic itinerary for the study of poetic verse in the Bilad sSudan since the 9th century. 62 He was Muhammad ibn Yunus ibn Umar 'l-Hassani 's-Sanusi, [d. 1486] Maliki theologian, and traditionist of Tlemcen, Morocco. He composed three works on the subject of tawheed (divine unity). They were called al-Kubra ('the Extensive One') `Aqeedat Ahl 't-Tawheed 'l-Kubra, al-Wusta (the Intermediate One), and as-Sughra (the Lesser One) also called Umm al-Baraahin. [for a digital color copy of Sanusis as-Sughra see Muhammad Shareef, Sankore Encyclopedia of Islamic-African Arabic Manuscripts, catalogue no 61, al-`Aqeedat s-Sughra, Muhammad as-Sanusi, circa 1800, Sultan Abu Bakr Muhammad at-Taahir, Maiurno Sennar, Sudan, 12 folios.] 63 Shehu Uthman Dan Fuduye said in his Fath l-Basaair: Realize that the science of divine unity (fann't-tawheed) is divided into two divisions: [1] the foundations of the religion (usuul'd-deen); and [2] the science of scholastic theology (`ilm'l-kalaam). Usuul'd-deen is apart of the individual obligations (furuud'l`ayaan) and the science of scholastic theology (`ilm'l-kalaam) is apart of the collective obligations (furuud'l-kifaaya). [see Shehu Uthman Dan Fuduye, Fath l Basaair Li Tahqeeq Wad`I l-`Uluum lBawaatin wad-Dhawaahir, trans. Muhammad Shareef, Fairfield, Sankore Institute , 1994, p 16.] Shaykh Ahmadu Bamba said in his Masaalik l-Janaan: The best of the sciences absolutely is the tawheed of our Lord by unanimous consensus. [see Ahmad Bamba ibn Muhammad al-Habib, Masaalik l-Janaan Fi Jam`I Maa Farraqahu ad-Daymaani Fi t-Tasawwuf, Dakar, Maktaba Shaykh Ahmadu Bamba, 1990, p.8]. 64 The `iraab (inflection) is the changing of the last syllables of a word based upon the different governing words which effect them either expressed or implied. Its parts are three the raf`u (nominative), the nasab (accusative), the khafd (genitive) and the jazm (vowel less). [see note 24 below]. 65 Al-Ajurumiyya is the embodiment of Arabic grammar, inflection, and syntax, being one of the finest abridgements of the science of grammar ever composed. For its size, it is one of the most comprehensive treatise on the subject ever written. Its author was Muhammad ibn Muhammad ibn Dawuud as-Sanhaji (d. 1323), better known as Ibn Ajurum, which means in the language of the Berber, son of the poor sufi. 66 Al-Qatr an-Naada ; Ibn Hisham.
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Connected to character reformation (at-takhalluq) and that connected to spiritual realization (at-tahaqquq), Allah willing, making me independent of all else except Him67. I took from him books of jurisprudence (al-fiqh) by which one learns the individual obligations (fard l-`ayn) like al-Akhdari68, al-`Ashmawiyyat69, and the Risaalat of Ibn Abi Zayd70 and similar works. I took from him the science of the exegesis of the Quran (tafseer l-quran) from the beginning of al-Faatiha to the end of the Quran more times than I can say.71 I took from him the science of prophetic traditions (al-hadeeth) which comes by textual narration, like the books of al-`Iraqi72 and those by way of oral transmission like al-Bukhari, in a way that trained me for other works. I took from him the science of arithmetic (al-hisaab), that which is complex and that which is simple. By the praises of Allah, I attained insight into the religion by means of the overflowing of the lights of the Shehu and through his beneficial
Shehu Uthman Dan Fuduye described the nature of these two divisions in the science of tasawwuf: As for the science of spiritual purification (`ilm 't-tasawwuf), it is also divided into two divisions: [1] The first division is related to the reformation of character (at-takhalluq) and it is the abandonment (at-takhalli) of every blameworthy trait from the heart - like conceit, pride, unjust anger, envy, greed, showing off, the love of rank, the love of wealth in order to boast, false hope, and having an evil opinion of the Muslims. It also includes the endowment (at-tahalli) of the heart with every praiseworthy characteristic - like repentance, sincerity, fearful awareness, patience, doing without, reliance, leaving matters over to Allah, contentment, fear, and hope. This division is apart of the individual obligations (furuud'l-`ayaan) as al-Ghazaali explained in is Ihya `Uluum 'd-Deen and as Abd 'r-Rahmaan as-Suyuuti explained in his Itmaam 'd-Diraaya Sharh an-Niqaaya. [2] The second division of the science of tasawwuf is related to spiritual certitude (tahaqquq). It includes the knowledge (ma`rifa) of the spiritual states (ahwaal) of the disciples (murids), the permanent spiritual stations (maqaamaat) of the protected friends (awliyya), the knowledge of the selfmanifestation (tajalli) of the Acts, the knowledge of the self-manifestation of the Divine Names and the self-manifestation of the Divine Essence (tajalli ad-dhaat). This division is not only among the collective obligations (furuud 'l-kifaaya), but part of this science is specifically established for the awliyya - without dispute. The responsibility for explaining the first division related to character formation (takhalluq) fell to men like Imam Abu Hameed al-Ghazaali and Imam al-Mahasibi. Whoever wants to follow this should take them as an example. The responsibility for explaining the second division related to spiritual certitude (tahaqquq) fell to men like Shaykh Abu 'l-Hassan as-Shadhili, may Allah be pleased with him. [see Uthman Dan Fuduye, Fathu l-Basaair, pp. 21-23]. 68 Al-Akhdaari is the most comprehensive text on Maliki fiqh l-`ibaadat (the jurisprudence of daily worship), originally written for children, but used by scholars and students throughout the Bilads-Sudan. The author was Abdr-Rahman ibn Muhammad as-Saghir al-Akhdaari al-Buntyusi al-Maliki, ( 1512 1585). 69 Al-`Ashmawiyyat the second of two fundamental text regarding the rules of daily worship composed for children written by Shaykh Abdl-Baari al-`Ashmaawi ar-Rufaa`ii (d. 16th century). 70 The author of this work was Abdallah ibn Abi Zayd al-Qayrawaan, [d. 996 C.E.]. The ar-Risaalat along with the Mukhtasar of Khalil al-Jundi composed the two most important texts in the study of jurisprudence throughout the Bilad s-Sudan. 71 Shaykh Abdullah Dan Fuduye authored two seminal works on the science of tafseer, namely: Diya tTaweel Fi Ma`ana at-Tanzeel and the Kifaayat Du`afa as-Sudan Fi Bayaan Tafseer al-Quran, which became widely used by the second and third generation jurist of the Caliphate. 72 He was Abd 'r-Rahman ibn Husayn 'l-Iraqi, [d. 1404 C.E.] the author of many text on the science of prophetic traditions. The most famous of these was the al-Alafiyya.
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writings, both in Arabic and non-Arabic (ajami). For he never composed a work from his first composition until the present except that I was, for the most part, the first to copy it down from him. I accompanied him at home and abroad. I did not leave him from the time I was a young boy up until my present age of almost fifty years old. All praises are due to Allah for that! I used to recite verses praising Allah for what came to us of spiritual and worldly blessings because of this shaykh. I used to say: With the praises to Allah, I begin what I have to say For the blessings of Allah upon us which cease not. And upon the best of humanity be the blessings of my Lord He who intercedes for creatures when calamities terrify. And upon his Companions and his Family all of them Seas of generosity while others are mere shallow pools. Men of Allah, helpers of the Messenger He is the lion then they are his lion cubs. By extolling them we disembark in a safe place Whose shade extends beyond all shades. In Gardens in which we drink what we desire Drinks which sweet honey cannot equal.73 Thanking Allah is incumbent upon us All together, we who have intelligence, For the blessings of this world and the religion, For he who gives thanks shall have surplus. He who rejects, verily Allah has no need of him Then after that he will only have chains and shackles. The whole of the religion is Imaan and Islaam Then Ihsaan by which one attains arrival. O Compassionate grant pardon of sins Your sea of generosity is all embracing. He has given us a prophet who will intercede for our sins When we arise, all creatures will take refuge with him. Upon him and his Family be the blessings of my Lord Along with peace, as long as the east wind blows. Placing his blessings at the beginning of the poem And at its end, for us is a good omen for acceptance. The verses of the poor man has been completed And his hope is acceptance for it from his Lord. Composed in waafir, a poetic meter which goes Mufaa`alatun mufaa`alatun fa`uulun. In my words when calamities terrify, hubul is the plural of habal which means catastrophe and duhul is the plural of dahal which means a little water on the ground having no depth to it. Kubul is the plural of kibl, with fatha or kasra over the letter kaaf and means shackles. Tumul is the plural of taml meaning the whole of creation. Habbat qabul with fatha over the letter qaaf is a wind, which blows from the direction of the Kaaba, namely the east wind. Fu`uul is the plural of fa`l, meaning the opposite of a bad omen, or as if one who was sick were to hear the words, O healthy one! or as if one who searches were to hear, O one who finds! and so on. Allah knows best.
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The Shehu studied the Quran with his father and learnt the al-`Isriniyyaat and similar works with his shaykh Uthman, who was known as Biddu al-Kabawi. He learnt the science of inflection and syntax (al-`iraab) and the science of grammar (an-nahwu) from alKhulasa74 and other works from our shaykh, Abdr-Rahman ibn Hamada. He read the Al-Mukhtasar75 with our paternal and maternal uncle, Uthman, who was known as Bidduri ibn al-Amin ibn Uthman ibn Hamm ibn `Aal76. This shaykh of his was learned and pious, well known for righteousness, ordering the good and forbidding indecency and for being preoccupied with what concerned him. He is the one whom our shaykh, Uthman, imitated in spiritual states and in actions. He accompanied him for nearly two years, molding himself according to his character in piety and in commanding the good and forbidding indecency. The Shehu used to tell me that our maternal uncle Muhammad Sanbu ibn Shaykh Abdullahi ibn Shaykh al-`Alaama Muhammad ibn Sa`d (the grandfather of our mother, Hawwa 77 ), used to attend his reading of the al-Al-Mukhtasar. He was learned, having memorized most of what he read. He was the one who read with them the commentary upon the al-Al-Mukhtasar by al-Kharashi.78 Whenever the Shehu made a mistake, or let anything slip, this maternal uncle of ours would correct it for him without looking in the text, since he had memorized the entire commentary of al-Kharashi. He then traveled to the two Sacred Places, performed the pilgrimage, and remained there studying for more than ten years79. He later returned and reached the lands of Agadez where he died, may Allah be merciful to him and give us his baraka. I elegized him80 at that time with certain poetic verses. I said: Help O Muslims, weep for my maternal uncle Muhammadu Sanbu the erudite, my uncle. His honorable virtues were praised of old For his knowledge and his piety before his departure. For the two Sacred Places, up until ten years Or more while amassing uprightness for himself. His Lord decreed that his grave would Appear in Agadez after the decline of the sun. He returned him to it in the year 1207 We detected from him the lightning bolts of his arrival. With which blew the east wind and the south wind of good news.
This text is the al-Khulasa al-Alfiyat of Jamaludeen Muhammad ibn Abdallah at-Ta`ii al-Jayaani (12031373). 75 The author of this famous Maliki text was Diya d-Deen Khalil ibn Ishaq al-Jundi (d. 1365), Maliki mufti of Cairo and main teacher at the college called Shaykhuniyya. 76 He full lineage is Uthman Bidduri ibn al-Amin ibn Uthman ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 77 Thus his lineage is Muhammad Sanbu ibn Abdullahi ibn Muhammad Sa`d ibn Daadan ibn Idris ibn Ishaq ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 78 He was Shaykh Muhammad ibn Abdullah al-Kharashi, (d. 1689), chief teacher and mufti of the Maliki school in Egypt. 79 The idea of pilgrimage in Islamic Africa as a natural means of social mobilization and personal attainment has been exhausted in the study down by Dr. Umar an-Naggar in his West African Pilgrimage Traditions, Khartoum, Khartoum Univ. Press, 1977. This is evidence that this erudite clan had a global perspective and understood the broad cohesion of the Muslim Umma. The pilgrimage tradition opened the door of the vast possibilities that Islamic civilization offers to humanity. 80 This marks the end of the third folio numbered folio03.jpg [see above footnote 19].
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The news of the calamity of death turned it Into rainless thunderclaps with barren west winds. With which joined the northerly winds Then our hopes in him were confounded. And became like terrible day dreams During the heat of a dessert mirage. Seven maternal uncles connect his Arabian line. So give him to drink the eternal rains of pardon And the fountain of contentment for the people of benefit. By the rank of Muhammad the cave of humanity And his Companions and all of his family. The composer of these verses ask for a veil Of beautiful vestments to cover him from sins. He is a poor slave, ignorant and in a sea of errors. He is drowning and dazed in a sea of illusions. Miserable, speaking Arabic incorrectly and non-Arab in tribe His mother and father are from the offspring of `Aal. The Shehu Uthman went to seek knowledge from our shaykh Jibril 81 and accompanied him for almost a year. He studied with him until he came to the town of Agadez. Then Shaykh Jibril returned him to his father and went on pilgrimage. This is because Uthmans father had not given him permission to make the pilgrimage.82
[see Muhammad Bello, Infaq al-Maysuur, trans. Muhammad Shareef, pp. 19-20] The Professor al-Hajj Jibril ibn Umar, the Shaykh of Islam, the realized scholar, the piercing exemplar, and the righteous man of baraka. My father (Shehu Uthman Dan Fuduye) said in his Shifaah l-Ghaleel Fi Hillu Ma Ashkala Min Kalaam Shaykhina Jibril, (where he was enumerating his merits) - Among his merits, may Allah be pleased with him, is that he was one of those who upheld the banner of learning during his time. He was honored by visiting the Sacred House of Allah and visiting the grave of his Prophet Muhammad, may Allah bless him and grant him peace - at least twice. He reached the furthest limit in preoccupation with the Book of Allah and the Sunna. He directed the people towards them as well. He was the first to stand to drive out these blameworthy customs that prevail in these lands of ours, the bilad s-sudan. It was by means of his baraka that this has been completed at our hands. He attained the furthest limit in sound worship, excellent character, and jealousy for the religion of Islam. He was forbearing, soft hearted and kind. He gave the best speech to those who encountered him. He never had hatred for anyone nor ever showed a frown on his face. He disclosed the best of speech to all people with a cheerful face until everyone considered themselves to be his closest friend. He was cheerful and good-natured. He was ennobled with the attire of dignity. In all his affairs, he demonstrated the most awe-inspiring demeanor. He reached the highest limit in exalting the Chosen One, may Allah bless him and grant him peace, until whenever he would refer to him he would call him - the Best of Creation (Afdal l-Khalq). The merits of Shaykh Jibril, may Allah be pleased with him, are numerous and incalculable. In what we have mentioned is sufficient for the one who desires to know them. We, by our relationship with his station, are like the relationship of the lame to the sturdy; or like the relationship of the hornet with the melody of the Psalms. For by Allah! We do not know if Allah would have guided us to the path of the sunna and avoiding blameworthy customs, had this blessed shaykh not clarified it for us. For everyone who revives the sunna and abolishes blameworthy customs in these lands of ours, the bilad s-sudan - is simply a wave from his waves [see Muhammad Bello Infaq l-Maysuur Fi Tarikh Bilad t-Takruur, trans. Muhammad Shareef, Sankore Institute , Houston, 1993, p. 19.] 82. It was this occasion which prompted the Shehu to compose his first Arabic composition, yearning to be in the presence of the Prophet, may Allah bless him and grant him peace, where he said: "Is there for me a way to travel swiftly towards Tayba, To visit the tomb of the Hashimi Muhammad? That which has spread its fragrance under his protection Has caused the pilgrims to convulse in the direction of Muhammad
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Now, Shehu Uthman informed me that he had studied tafseer of the Quran from the son of our paternal and maternal uncle, Ahmad ibn Muhammad ibn al-Amin83. He also told me that he was also present at the assembly of Hashim az-Zamfara and heard from him the tafseer of the Quran from its beginning to the end. I was with him at that time, but I was not occupied, then, with the science of tafseer. He learnt the science of prophetic traditions (al-hadeeth) from our maternal and paternal uncle, al-Hajj Muhammad ibn Raj ibn Modibo ibn Hamm ibn `Aal84, reading with him the entire Saheeh of al-Bukhari85, while I listened. Then he gave us license (al-ijaaza)86 to pass on all the narrations that he received from his shaykh, Abul-Hassan Ali al-Madini, whose origin was from Sind. In short, the shaykhs of Shehu Uthman were many. Some of them I knew and some of them I did not know87. Allah adapts affairs to the straight course. Let us return to enumerating the shaykhs from whom I took knowledge.

I went away bathed in tears, tears falling like a down pour, Yearning towards that Prophet Muhammad I swear by the Rahman, I possess not a single excellent trait, I am only totally encompassed in the love of Prophet Muhammad. The Shehu said about these years from age 20 to 31: Allah ta`ala placed me under a down pour of spiritual states from my youth up until I reached the age of thirty-one years. Then I was divinely attracted by a light emanating from the Messenger of Allah, may Allah bless him and grant him peace, generated by my sending the blessings and peace upon him, until I found myself in front of him, may Allah bless him and grant him peace. Prior to this spiritual state I had a strong desire to meet the Messenger of Allah, may Allah bless him and grant him peace, so much so, that I often wept in anxiety. I also used to recite an elegy composed by Abu Sufyan ibn al-Haarith after the death of the Messenger of Allah, may Allah bless him and grant him peace. During my spiritual experience the Messenger of Allah, may Allah bless him and grant him peace asked me to recite this poem in his presence and I did. . .When I reached the verse: he was our guide who prevented us from going astray, verily the Messenger of Allah is our leader; he, may Allah bless him and grant him peace asked me to stop and I did. Then he gave me good tidings saying: I am your guide on the path of religion, you will never go astray. These words meant to me more than the whole earth and what it contains. [see Uthman Dan Fuduye, Tabshir l-Ikhwaan Min Iddi`a l-Mahdiyya lMaw`uuda Aakhir z-Zamaan, ] 83 He was Ahmad ibn Muhammad ibn al-Amin ibn Uthman ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli.. 84 He was al-Hajj Muhammad ibn Raj ibn Modibo ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 85 He was Muhammad ibn Ismail al-Bukhari (810-870). The most celebrated of all compilers of prophetic traditions. His collection, al-Jaam`u as-Saheeh is considered by consensus to be the most reliable of the collections of prophetic traditions. 86 The system of license (al-ijaaza) has been the custom of the people of Bilad s-Sudan in their Islamic education since the 7th century hijra. It is a diploma, which is given to the students of education after the completion of particular text. The awarding of an ijaaza was customarily done through verbal pronouncement or written. The scholars designated three degrees in conferring the ijaaza. The first was the diploma received through listening (shahaadat s-samaa) where the student meticulously followed the exact wordings of the teacher and memorized them. The second was the contingent diploma (shahaadat l`arad) where the student enumerated particular texts and committed them to memory and understood their commentaries. The final one was the complete license (ijaazat l-kaamila) where the student reached the stage where he could mention the chains of authority (asaaneed) going back to their original starting point. [see A Kabeera, ad-Dawlat al-Islamiyya, pp. 342-343]. 87 Gidadu mentions more than 89 shaykhs from whom the Shehu studied [see Gidadu ibn Laima, Rawdat l-Janaan, trans. Muhammad Shareef, Sankore Institute , Fairfield, 1994, p. 22-23].

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Among them was the son of our maternal uncle88, Muhammad ibn Muhammad89 from whom I learnt the Maqaamaat of al-Hariri90 and other works. Among them was our paternal and maternal uncle, Abdullahi ibn al-Hajj al-Hassan ibn Hamm ibn `Aal91 from whom I studied the grammatical works al-Qatr n-Naada and its commentary called Shudhuur ad-Dhahab by al Maridini and its commentary called Buluugh l-`Arab, the alKhulasa of Ibn Malik with its commentary al-Bahjat l-Mardiya by as-Suyuti92 and other grammatical works. Among them was Ibrahim al-Barnawi from whom I learned books concerning Arabic like the at-Tuhfat al-Wardiya, he having dictated its commentary to us by Shaykh Muhammad al-Wali. And like the al-Khulasa with parts of its commentary along with Minhaj as-Saalik of as-Ushmuni and other works. Among them was Muhammad ibn AbdrRahman, known as Mujje from whom I also learned the al-Khulasa from the beginning to the end. Among them was the son of our paternal and maternal uncle, Muhammad Sanbu ibn Muhammad ibn Abdullahi ibn Ahmad ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayyub ibn Maasiran, descendent of ancestors. I learned from him the al-Farida of as-Suyuti. Among them was Ibrahim al-Mandari from whom I learned ad-Durar l-Lawami of at-Tahir, the ar-Ramiza in the sciences of prosody and al-Qawaafi wa t-Taryaaq in the science of awqaaf, and other works. Among them was the son of our maternal and paternal uncle and our maternal aunt, Muhammad al-Farabri ibn Muhammad ibn Hamal ibn Ahmad ibn Hamm ibn `Aal93. His mother was `Aisha was the daughter of the son of the learned Muhammad ibn Sa`d 94 . From him I learned the science of logic (al-mantiq) and the alWaraqaat of Imam l-Haramayn95 concerning the science of the origin of the law (usuul lfiqh). Among them also was our learned and pious shaykh, Ahmad ibn Abi Bakr ibn Ghari who surpassed all his peers in learning and austerity. From him I learned books on the science of rhetoric (al-balaagha), such as at-Talkhis with its commentary, Alfiyat l-Ma`ani with its commentary, al-Jawhar al-Maknuun with its commentary, the commentary of anNiqaya of as-Suyuti and other works. Among them also was our shaykh, the shaykh of our shaykhs, the learned Imam Jibril ibn Umar, renown among the scholars in the lands of the east and the west. His good qualities are not in need of mention.96 From I learned books on the origin of the law (usuul lThis marks the end of the fourth folio numbered folio04.jpg after 22 lines of colophon [see above footnote 19]. 89 He was Muhammad ibn Muhammad ibn Uthman ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayyub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli.. 90 Shaykh al-Qasim ibn Ali ibn Muhammad al-Hariri (d. 1123) author of the most widely used text on Arabic literature in the world, Maqaamat. 91 He was Abdullahi ibn al-Hajj al-Hassan ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 92 Jalal d-Deen Abdr-Rahman ibn Abu Bakr as-Suyuti, (1445-1505). Shafi jurist and prolific writer. He was considered the Mujaddid of the 19th century. 93 He was Muhammad al-Farabri ibn Muhammad ibn Hamal ibn Ahmad ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 94 She was `Aisha bint Muhammad Sa`d ibn Daadan ibn Idris ibn Ishaq ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 95 He was Abu l-Ma`ali Abdl-Malik al-Juwaymi, Imam l-Haramayn (1028-1085). Shafi` jurist and theologian from Mishapur, Persia and a leading exponent of the Ash`arite school of theology. 96 See above footnote 45 for a more detailed discussion of the virtues of this shaykh and the role he played in reform in Central Bilad s-Sudan.
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fiqh), such as the books of al-Qarafi, al-Kawkab as-Saati` and the Jamu` al-Jawaami` and its commentaries. I also read with him some of his own writings. I stayed with him and profited much from him. He instructed me, together with my brother and shaykh, the abovementioned Uthman, initiating us in the pronunciation of the word of tawheed.97 He also gave us license98 to pass on all that he had related. He gave us the Alfiyat s-Sanad that his shaykh, al-Misri Murtada composed and gave him license to pass on, together with all that he related as well. It was this shaykh about whom my brother, the Amir l-Mumineen Uthman said praising him: If there be said of me that which is said of good report Then I am but a wave from the waves of Jibril. I also praised him with a poetic song (qasida) in the letter jeem in which I joined him together in praise with his student, my brother, Uthman. Were it not for fear of tedium, I
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Shehu Uthman Dan Fuduye gives the legal origin of the instructions of this noble kalima from the Messenger of Allah, may Allah bless him and grant him peace. As for his instruction, may Allah bless him and grant him peace, to his Companions individually, Ali ibn Abi Taalib, may Allah be pleased with him said, "I once asked the Messenger of Allah, may Allah bless him and grant him peace a question. I said, 'O Messenger of Allah! Guide me to the nearest path to Allah, the easiest path to His slaves and the best path with Allah ta`ala?' The Messenger of Allah, may Allah bless him and grant him peace said, 'O Ali! It is a must that you always be in the remembrance of Allah `azza wa jalla, secretly and openly (silently and aloud).' Ali, may Allah be pleased with him then said, 'All the people do remembrance of Allah. However, I want for you to single me out with something special.' Then the Messenger of Allah, may Allah bless him and grant him peace said, 'Pay attention Ali! The best of what I have said and the Prophets before me is Laa ilaha illa Allah. If the seven heavens and the seven earths were placed upon the scales and Laa ilaha illa Allah were placed upon the scales, then the Laa ilaha illa Allah would outweigh them.' Then the Messenger of Allah, may Allah bless him and grant him peace said, 'O Ali! the Hour will not be established as long as there is someone upon the earth who says Laa ilaha illa Allah!' Ali, may Allah be pleased with him then said, 'What is the methodology of saying it, O Messenger of Allah? He, may Allah bless him and grant him peace said, 'Close your eyes and listen to me say Laa ilaha illa Allah three times. Then you say three times Laa ilaha illa Allah while I listen to you.' Then the Messenger of Allah, may Allah bless him and grant him peace raised his voice and said while his eyes were closed - Laa ilaha illa Allah three times while Ali listened. Then Ali, may Allah be pleased with him said while his eyes were closed - Laa ilaha illa Allah three times, while the Prophet, may Allah bless him and grant him peace listened'." This is the foundation of the chain of authority of the People in the initiative instructions of the kalimat 'sshahaada. . .Then Ali, may Allah be pleased with him instructed al-Hassan 'l-Basri. Al-Hassan 'l-Basri instructed Dawuud 't-Taa'i. Dawuud instructed Ma`ruuf 'l-Karkhi. Ma`ruuf instructed Sariyya 's-Saqti. Saariyya 's-Saqti instructed Abu 'l-Qaasim 'l-Junayd 'l-Baghdadi, who was the Imam of the circle of the Sufis. To him has been attributed the majority of their chains of authority (asaaneed). He instructed Mamshad d-Dinawari. He instructed Muhammad d-Dinawari. He instructed Muhammad l-Bakri. He instructed Wajeeh d-Deen l-Qaadi. He instructed Umar al-Bakri. He instructed Abu n-Najib sSahrawardi. He instructed Qutb d-Deen al-Abhaari. He instructed Rukn d-Deen Muhammad n-Najaashi. He instructed Shihab d-Deen Muhammad Shiraazi. He instructed Sidi Jamal d-Deen at-Tabrizi. He instructed Ibrahim z-Zaahid at-Taklaani. He instructed Muhammad al-Khalwati. He instructed his brother Umar al-Khawalti. He instructed Muhammad Mabraama al-Khalwati. He instructed Sidi al-Hajj `Izza dDeen. He instructed Shadr d-Deen al-Khayaali. He instructed Sidi Yahya al-Baakuubi. He instructed Muhammad Bahad-Deen al-Arzdanjani. He instructed al-Jalabi Jamaal al-Khalwati. He instructed Khayr d-Deen at-Taawufaadi. He instructed Sha`baan Afendi al-Qastamuuni. He instructed Muhyi d-Deen alQastamuuni. He instructed Sidi Umar l-Fuw`aadi. He instructed Ismail l-Juruumi. He instructed Ali Qara Pasha Afendi al-Anwaari. He instructed Mustafa Afendi l-Adranwi. He instructed Abd l-Latif l-Khalwati al-Halabi. He instructed Sidi Mustafa ibn Kamaal d-Deen l-Bakri. He instructed Muhammad as-Shareef ibn Saalim l-Hafnaawi. He instructed the above-mentioned shaykh Abu l-Amaana Jibril ibn Umar. [see Uthman Dan Fuduye, as-Salaasil ad-Dhahabiyya, trans. Muhammad Shareef, Sankore Institute , Houston, 1991, pp. 4-9]. 98 This marks the end of the fifth folio numbered folio05.jpg [see above footnote 19].

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would set it down here. It is, however, well known.99 I presented this poem Shaykh Jibril, who took it from me, considered it, and praised it. Then he prayed for me with a prayer that I shall not forget, in which he included all those who assisted religion and said: O Allah cause him who helps your religion to be victorious. Among them was our companion, our paternal and maternal cousin, Mustafa ibn alHajj Uthman ibn Muhammad100. He was one of the students of Shaykh Jibril and others. From him I took all of the al-Kawkab as-Sati`. He helped me with issues in the text that I did not understand when I studied it with Shaykh Jibril. Among them was our maternal and paternal uncle, al-Hajj Muhammad ibn Raj, whose genealogy is give above101 . I heard from him the Saheeh of al-Bukhari and he gave us license in all of the works he received transmission. Among them was our maternal and paternal uncle, Muhammad, known as Bu`tighu ibn Muhammad ibn al-Hajj Abdr-Rahman ibn Ghiru ibn Muhammad Sanbu (with the above mentioned genealogy102). I attended his lectures many times and profited from him in many diverse sciences, such that I cannot enumerate. I studied with him the Alfiyat alAthar of as-Suyuti and was given license to pass on all of his transmissions. Among them was our shaykh, the shaykh of our shaykhs, Muhammad al-Maghara, illustrious as the sun in our country for teaching the Al-Mukhtasar. Anyone in our country who had not studied the Al-Mukhtasar with him in his time, it was as if he had not studied it at all. I read to him the entire first part of the Al-Mukhtasar in the year 1200 from the prophetic hijra103 I then read the second part with his disciple famous as the Imam because he was one of the imams which the Amir l-Mumineen appointed over the his mosque (in Sokoto). He was Muhammad Sanbu ibn Abdr-Rahman who attained martyrdom during the jihad against the disbelievers.
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Shaykh Abdullahi narrated the text of this poem in his Tazyeen al-Waraqaat. This is part of the poem: The shaykh of the shaykhs, the unique one of his age, Outstanding above champions, crowned with sciences. Jibril by whom Allah has strengthened for us A pure religion whose methodology is straight. He discharged the trust when the faction of error were in a high place In addition, the religion was in a low place like a thing made worthless. He lifted from the religion the dark night of the infidelity Of their customs and clothed the religion in golden raiment. He did not fear in manifesting the religion of Allah Those who make fun nor those who hem and haw with criticism. He has lion cubs that represent him, acting on his behalf. The lion cub when examined close is like the tribe of Khazraj. Thus, there dawned for him as assistant the Nuur az-Zamaan Like a forearm in opening the door of religion which was firmly locked. He manifested the religion of Allah in the presence of His enemies Moreover, he did not yield or back step to the lies of those who were obstinate. Uthman, who has come to us during a time of darkness Moreover, removed from us every gloomy intense darkness. [see Abdullahi Dan Fuduye, Tazyin al-Waraqaat, trans. M. Hiskett, Ibadan, Ibadan University Press, 1963, p. 92]. 100 He was Mustafa ibn al-Hajj Uthman Bidduri ibn Muhammad al-Amin ibn Uthman ibn Hamm ibn `Aal ibn Jubba ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 101 See above footnote 48. 102 He was Muhammad Bu`tighu ibn Muhammad ibn al-Hajj Abd r-Rahman ibn Ghiru ibn Muhammad Sanbu ibn Ayub ibn Maasiraan ibn Buuba Baaba ibn Musa Jakuli. 103 This was in the year 1785 C.E..

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Among them was our Imam and multitalented shaykh, Mahmud z-Zanfari t-Tawri from whom I took the science of Quranic recitation such as the composition in verse of Ibn al-Barri and the song in verse by as-Shatibi. Among them was our shaykh, Abdr-Rahman ibn 104 Muhammad from whom I profited concerning the intricacies of the science of grammar (`ilm n-nahw). He gave me license to pass on all that he narrated, from those texts he learned from his father, Hamada, who received them from Shaykh Ghabindi, whose chain of authority (sanad) is well known. Uthman (Dan Fuduye) cited these in his Asaanid lFaqir105 and other works. I am unable to enumerate all of the shaykhs from whom I acquired knowledge, but these were the principle ones among them. How many scholars and seekers of knowledge came to us from the east from which I profited, so many that I cannot count them? In addition, how many scholars and seekers of knowledge came to us from the west from which I profited, so many that I cannot count them? May Allah reward all of them with His pleasure and adorn them with being resident in His Paradise. May He give us from their baraka. Here, I have gathered them together for you in poetic verse so that memorization of them will be made easy. Allah is the One who orders all affairs and He is enough for me and the best of Guardians. Pay attention to the poem of my shaykhs, the first of them was my father He was our teacher in the Quran and he taught us good courtesy. After him was Uthman, my blood brother, and my support My lamp in the sciences of the shari`a, my madhhab. He taught me al-`Ishriniyaat and similar works And syntax and the poets in the way that you teach a child. In the sciences of tawheed and spiritual purification He gave me drink and satisfied me in self-reckoning that draws one near. Jurisprudence, Quranic tafseer along with prophetic traditions With all of his writings, I obtained what I desired and hoped for. I took the Maqaamaat of al-Hariri from my brother Muhammad, the beloved son of our maternal aunt. My shaykhs in the sciences of grammar and conjugation were my maternal uncle That is Abdullahi, who was also my paternal uncle from my father. Also Mujje, Ibrahim Barnawi and Mandara Also Sanbu al-Marrata who was one of my close relatives. From Abd r-Rahman the descendent of Muhammad I took the intricacies of grammar and received license in what I wished. Then our companion, meaning al-Farabri, a veritable reference For the science of logic, exalted above every fixed star and planet. The sciences of rhetoric and the commentary upon an-Niqaya I took from Ahmad Ghaari, the ascetic and master of literature. The science of the origin of the law, I took from the shaykh of our shaykhs Our exemplar, Jibril and in these sciences his was like the rain clouds. He gave us license to pass on what he had narrated from his shaykhs He initiated us in the science of tawheed, the greatest gift given me. Then his disciple, our companion, by whom I profited Al-Mustafa al-Hajj from the seminal text Kawkab.
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This marks the end of the sixth folio numbered folio06.jpg [see above footnote 19]. Asaanid l-Faqir al-Muta`arif Bi -`Ajz Wa l-Taqdir, written in 1798 and gives an account of the chains of authority which the Shehu received from all of his teachers and the text and sciences he received.

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And from al-Hajj, my paternal uncle, the son of Raj, Muhammad I took by hearing the Saheeh of al-Bukhari the perfumed one106. He gave us license in the remainder of the books of prophetic tradition From what he took from Ali in the city of Medina, Yathrib. With Bu`tighu, my shaykh, I attained Alfiyat al-Athar As well as other sciences, he gave me license to pass one what I desired. And from Shaykh Maghara the first part of the Al-Mukhtasar Of Khalil, we took from him and he was the most exquisite vessel. Its second part was from his disciple, that is, our beloved The Imam Muhammad Sanbu, the most excellent source. And the science of Quranic recitation, I drank its pure water From Shaykh Mahmud whose ancestry is from Tawra (Daura). With the science of prosody and al-Qawaafi with the Ramiza The science of awqaaf, Ibrahim Mandara was my drinking place. How many scholars and seekers profited me With sciences, whether they were easterners or westerners? May my Lord give all of them to drink and make me drink of their love With the milk of praise between the rain clouds of Divine Contentment. By the rank of the Messenger of Allah, blessings be upon him along With his Companions and everyone brought nigh to You, my Lord. This is the last of what I intended to prepare regarding the Shaykhs from whom I took knowledge. All praises are due to Allah who has blessed us with the favors of Iman and Islam and guided us by means of our master and chief, Muhammad, upon him be the best blessings and most perfect peace. The author says, Allah has facilitated the gathering of this text on Monday, the last of Ramadhan in the year 1227 after the prophetic hijra (1812 C.E.), upon him be the best blessings and most perfect peace. The last of our supplication is all praises are due to Allah the Lord of the worlds. May Allah bless Muhammad, his family and Companions and give them peace. The penmanship was complete at the time of forenoon (ad-duhaa) of Friday at the hands of the poorest of the Disciples and the most needy of them for the mercy of Allah Diidaku Uthman ibn Muhammad ibn Ahmad ibn Abi Bakr whose is nicknamed `Aadil. O Allah forgive me, my parents and all of the Muslims by the rank of the master of the Prophets and Messengers. Ameen.107

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This marks the end of the seventh folio numbered folio07.jpg [see above footnote 19]. This marks the end of the eighth folio numbered folio06.jpg [see above footnote 19].

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Be Sure of Allah's Truth

1 Let us praise the King, hakika, in Truth Who is merciful and generous, hakika, in Truth Mankind is fully aware of this, hakika, in Truth Thanks be to Allah the Sovereign, hakika, in Truth One Allah sufficient for all, Be sure of Allah's Truth. 2 Kinsmen, let us pray ceaselessly for the Prophet With attention to detail let us beseech the Prophet That tomorrow we might find salvation through the Prophet Let us pray and invoke blessings on the Prophet Ahmadu who excelled all, Be sure of Allah's Truth. 3 Let everyone consider and reflect. I will give you good advice: be respected. Let us continue to follow the Path, and escape retribution Listen to my song and repent And so find salvation, Be sure of Allah's Truth.

4 Whether a man has a high position, Whether he is a ruler or a poor man, Whether he is powerful and miserly, or powerful and generous, Whoever fails to revere the Caliph Will die ignorant, This is Allah's Truth. 5 No matter how pious you are, Nor how Godly and saintly, Nor how profoundly learned, All who refuse to follow the commands of the Caliph Will be without excuse Hereafter, Be sure of Allah's Truth. 6 As for you if you are the Caliph, you must act generously

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You are warned not to be mean, So the people will trust you He who is Caliph and acts righteously Will be in Paradise Hereafter, Be sure of Allah's Truth. 7 If you become the Caliph, with authority over people You are to look after the interests of everyone. Strive hard to do well for fear you will burn. He who becomes Caliph to devour the people Will be consumed by fire Hereafter, Be sure of Allah's Truth. 8 Whoever seeks a position of authority So that he can get rich or become powerful, Or slyly allies himself with wrongdoers, And those who pay money for titles of authority Without doubt will burn Hereafter, Be sure of Allah's Truth. 9 Anyone who wants to find peace in this world and the next should act peacefully, and anyone who refuses my advice will be sorry. But the lowest village chief who is merciful Will escape Hereafter, Be sure of Allah's Truth. 10 Obey your leaders, listen to what they say It is your religious duty regardless of their characters. Whether they are good or bad, you must obey them: Those who refuse because the rulers do not benefit them Will burn Hereafter, Be sure of Allah's Truth. 11 Rulers must persevere to improve affairs, Do you hear? And you who are ruled, do not stray: Do not be too anxious to get what you want. Those who oppress the people in the name of authority Will be crushed in their graves Hereafter, Be sure of Allah's Truth. 12 Act righteously toward the people and do not cheat. Be always compassionate toward them; your reward is in the Hereafter. Do not follow those who have strayed from the Path those who prevent the victims from lodging complaints
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Will themselves be kept from access to Heaven, Be sure of Allah's Truth. 13 Some have obeyed and resolutely keep the laws That Allah has made: they have joined our Jihad. Others have disobeyed, deliberately, and have flouted the laws They move about doing all kinds of evil They will roam in hellfire, Be sure of Allah's Truth. 14 Those with a case should seek legal redress Instead they choose to go to influential people. They do not seek lawful judgment, as instructed. Those who cause commotions and spread slander Will be shrieking in the Hereafter, Be sure of Allah's Truth. 15 If the judge summons you, you must go: To refuse the call is to disobey Allah. Go to the judge, and do not look elsewhere Anyone the Fire Will summon who refuses to answer the summons of a judge, Be sure of Allah's Truth. 16 The angry person who is irate with the judge, Or is abusive, lacks respect. You are not to act like this even in jest, Nor refuse to accept the decisions That the judge makes, Be sure of Allah's Truth.

17 However, if the judge, in making his judgments Refuses to follow the Path, he is guilty of oppression In the Next World, he will be shackled, For if the judge changes the law He has become an infidel, Be sure of Allah's Truth. 18 Instruct your people to seek redress in the law Whether you are a minor official or the Imam himself. Even if you are learned, do not stop them, All those who prevent their people from pursuing the law Will go to the Fire, Be sure of Allah's Truth. 19 We have been warned, kinsmen, to be constantly obedient
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And at all times worthy of salvation. Do not therefore disregard the law in any respect. He who unravels legal judgments Will be flogged in the Hereafter, Be sure of Allah's Truth. 20 A person who breaks a promise is a cheat And he who treats his people contemptuously must repent For he has sinned. Who is he like? See the enslaver of a freeman who inflicts on him harsh treatment The Fire will enslave them all, Be sure of Allah's Truth. 21 There will be no escape, Hereafter, for witches Unless they quickly repent. There are others doing wrong, miscreants Those who grab land, and flaunt their gain, Will bear the burden of it Hereafter, Be sure of Allah's Truth. 22 There are those who inflate market prices: And others who double-deal when selling. There are still others, let me tell you Who swallow up the wealth of the treasury The Fire will swallow them, Be sure of Allah's Truth. 23 The same goes for the thieves in the villages And towns, who rob and take away. Those who strip a room and take its contents, And those who illegally conceal booty They will be revealed, Be sure of Allah's Truth. 24 If you join the Jihad, give heed You fight for Allah's sake, do not forget. Those who cheat their companions using evil charms, And those who use brute force to wrest things illegally, Will be exposed, Be sure of Allah's Truth. 25 When a town is captured wreak no vengeance Wrongdoing is unworthy of us. Yet some of us are always defaulting: Those who steal booty from those who first captured it Will be seized by the Fire, Be sure of Allah's Truth. 26 Captured booty must definitely not be hidden: War trophies must be taken to the leader.
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There are those, without doubt, who conceal booty. Those who deny the poor their rightful share Will receive the Fire as their share, Be sure of Allah's Truth. 27 When the army is victorious Slaves are taken, including some for the leader But some men act illegally They fall on the women, disregarding all sanctions: They will fall in the Fire, Be sure of Allah's Truth. 28 Be fair in all your dealings, even about the smallest thing. Do not dupe people headed to the market to sell. It is wrong, like reclaiming gifts you have given away. Those who are untrustworthy Hereafter Will have no trust left, Be sure of Allah's Truth. 29 You have been warned to practice no oppression So that you will receive the pardon of Allah the Bountiful . Anyone who refuses will eat the bitter fruit of Hell, And he who robs with violence, including Muslims, Or breaks faith, will burn, Be sure of Allah's Truth. 30 Let us study, and keep on learning: This gives mankind all that he needs. Do not stay among ignorant people Who violently seize property in Muslim lands. The Fire will seize them, Be sure of Allah's Truth. 31 Some waste their energy where the music is wild. They find it impossible to return to the Path. They refuse to reform. Those who snatch and grab in the market Will be snatched by Fire, Be sure of Allah's Truth. 32 Ruthless and envious people will Be taken to the Fire where it is red hot. When they are put there, they immediately swell up, Evil people, adulterers, and kidnappers,
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Will all go to the Fire, Be sure of Allah's Truth. 33 My warnings are uttered to wake you up Always live in the fear of Allah, beseeching Him This is the real truth, there is no mistake Rulers who create mayhem when collecting alms Will themselves be caught, Be sure of Allah's Truth. 34 Those who in themselves are not erudite, Are lost because they never ask even about the things essential To knowing the Path. Let this not be so! Those who lie with their wives at will and not in turn Will have their turn in the Fire, Be sure of Allah's Truth. 35 The person who does not repent truly will burn. Listen to my admonition and take care. Do not cover up for anyone, even relatives He who refuses to sleep with his wives in turn Will twist in hellfire, Be sure of Allah's Truth. 36 Some people's sole means of livelihood is in seizing property by force: Others lay waiting, concealed, in order to steal. Others cheat: they are there in readiness. Women who bind their husbands with spells Will be bound up in Hell, Be sure of Allah's Truth. 37 Some will go to the Fire of Sa'ira, Others to the Fire of Sijin, others to the Fire of Sakara. All were disobedient and will go to the Fire of Naru, Including women who go out unnecessarily, They will not escape the Fire, Be sure of Allah's Truth. 38 Anyone who presses a poor man to repay a loan, Or an excessively jealous woman, Who has been warned that this is unseemly, And any wife who uses a spell to hurt her co-wife Will be humiliated tomorrow; Be sure of Allah's Truth.

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39 Some commit many sins And because of their evil deeds, they attract wrongdoers Knaves, who gather from near and far, Sorcerers and the makers of evil charms Will go to hellfire, Be sure of Allah's Truth. 40 These warnings are intended to wake you up To prepare you for the place you will go to in the Hereafter. Stop rushing to people for favors The persistent wheedler will find in the Hereafter, his face has been turned about, Be sure of Allah's Truth. 41 You are warned to do your best at all times Be always merciful to your kinsmen and generous Those who cheat colleagues intending to harm them And those who disrupt family harmony Are nothing but firewood to burn, Be sure of Allah's Truth. 42 Anyone who turns his energies toward oppression And refuses to repent, and he who set his learning aside has reaped no benefit from his existence Gossip mongers who divide the community Will see Paradise ? Indeed not! Be sure of Allah's Truth. 43 Those who pay people to sing their praises Will find no heavenly reward for their endeavors There are others who will not get what they want Like those who pretend to be saintly in order to get Money. All will burn, Be sure of Allah's Truth. 44 I have set forth my warnings, kinsmen To make you wake from slumber To make you repent. Do you hear, Muslim friends? Everything I have said in this song is true As are forgiveness and salvation, Be sure of Allah's Truth. 45 I have finished, kinsmen, hear the Truth
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Take it into your hearts, it is the Truth The Truth is what the song is about, hear the Truth All of us, let us repent, for anyone who in Truth Repents will be saved, Be sure of Allah's Truth. 46 I ask you to accept the takhmis and The reckoning of the date since the hire of the Prophet For mankind will find salvation from him I have finished the song and the chronogram's Total is rushdi, pay attention. Be sure of Allah's Truth. 47 I shall praise the Prophet all my life Until the time when I shall die Because of him Allah made forgiveness possible Let us give thanks to Him and pray For Muhammadu who excelled, Be sure of Allah's Truth,. 48 Shehu composed the original version of this song Nana translated it into Hausa Isa wrote the takhmis, In Hausa, and the reason was To bring this warning, Be sure of Allah's Truth.

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