and their followers
until the Day of Resurrection who have held to their way. They are the
"Saved Sect". Whoever adheres to their methodology is from the community
(jama'aah),
even if he has erred in some specific issues.
(2) It is permissible to divide into sects in the religion or
to cause discord between the Muslims. In those matters in which Muslims
differ, it is required to refer to the Book of Allaah, the Sunnah of His
Messenger and that which the righteous
Salaf
followed.
(3) Whoever steps outside of the community (jama'aah) is required to be advised, invited and argued with "in a manner which is best", and to have the evidence established against him. If he repents, fine; otherwise, he is to be punished according to what he deserves according to the shariah.
(4) It is required to hold the general body of Muslims responsible for the established meanings of the Book of Allaah, the Sunnah and the consensus of the Salaf. It is impermissible to test the general body of the Muslims with subtle matters and profound meanings of the religion.
(5) The general rule concerning all Muslims is that they possess both good intent and sound belief until the opposite manifests. The general rule is to construe their words in the best manner. However, whoever manifests his resistance to the truth and evil intent, it is impermissible to bend over backwards to find a sound explanation for his words and deeds.
(6) The Muslim sects (ahl al-Qiblah) which stand outside
the fold of the Sunnah are all threatened with destruction in this world
and punishment in the Hereafter. With the exception of he among them
who inwardly is an infidel, the ruling concerning any particular individual
among them is similar to those who stand under the threat of Allaah's punishment.
However, the followers of those pseudo Muslim sects which stand outside
the fold of Islaam are, in general, to be considered infidels. The ruling
concerning any individual among them is like that of the apostates.
(7) The Friday and Congregational prayers are among the greatest outward symbols of Islaam. The prayer performed behind a Muslim whose true nature is hidden is valid. Not to pray behind him claiming ignorance of his true nature is a heresy.
(8) When one is able to pray behind someone else, it is impermissible
to pray behind someone who openly manifests heresy or impiety. If prayer
behind such an individual does occur, it is valid and the performer of
that prayer has sinned, unless he intended by praying behind such an individual
to restrain a greater evil. However, if one cannot find any individual
to pray behind except one who is similar or more evil, under such circumstances
it becomes permissible to pray behind such individuals. It is impermissible
under any circumstance to forsake the congregational and Friday prayers.
It is impermissible under all circumstances to pray behind someone
judged to be an infidel.
(9) Leadership of the Muslims (al-imamaah) is decided
by either the consensus of the Muslim nation or by the oath of allegiance
given by those among the Muslim nation who possess the right to place or
remove a ruler (ahl al-hall wa al-`aqd).
It is similarly required to obey, in what constitutes obedience to
Allaah, and give advice to whoever seizes power by force, gathering the
Muslim nation behind him. It is forbidden under all circumstances to revolt
against the ruler unless he openly manifests his disbelief
(kufr)
concerning which there is evidence from Allaah.
(10) It is required to perform prayer, pilgrimage and jihad with the leaders of the Muslims even when they are tyrannical.
(11) It is forbidden for the Muslims to fight between themselves out of worldly motivations or jahiliyah partisan pride. Such actions are among the greatest of sins. It is however permissible to fight the heretics, those who revolt against the ruler and their likes when one cannot stop them with lesser measures. While at other times it becomes required to fight these groups. This is determined according to the benefits achieved and the situation at hand.
(12) All the noble Companions of the Prophet
are trustworthy (`adul). They are the best of this Muslim nation.
To testify to their faith and their merit over the rest of the Muslim nation
is an absolute fundamental point known by necessity to be part of the religion.
To love them is religion and faith while to hate them is disbelief and
hypocrisy. It is required to refrain from entering into what befell them
of arguments and to forsake delving into that topic which diminishes their
standing.
The best among them were Abu Bakr, then Umar, then Uthman, then Ali.
They are the rightly guided successors to the Prophet.
The right of each of them to Successor ship was as the historical order.
(13) From the religion is to love and support the Family of the
Household of the Messenger of Allaah,
to glorify the standing and recognize the merit of his wives, who are the
Mothers of the Faithful, to love the leaders among the Salaf, the
scholars of the Sunnah and those who follow them, and to steer clear from
the heretics and their desires.
(14) To wage jihad in the path of Allaah is the apex of Islaam. It will remain lawful until the establishment of the Hour.
(15) To command good (al-ma'ruf) and forbid evil (al-munkar) is among the greatest outward symbols of Islaam. It is among the causes which preserves the Muslim community. Such an act is required according to one's ability and by taking into consideration the benefits achieved by that act.
