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注意：1.写给所有自称穆斯林者；此信应该传给其他地区的穆斯林。仔细阅读这封信，因为此信是赛义德·艾哈迈德以安拉遗嘱及誓言之名给所有穆斯林信众的。
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沙特阿拉伯
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2.在先知穆罕默德灵寝前读《古兰经》的时候，赛义德·艾哈迈德安然入睡并做了这个梦。80000穆斯林已去世，但是就其总体而言，甚至无一人真正虔诚。家庭主妇不听从她们的丈夫的训诫。富人不怜悯穷人。许多人不支付扎卡特，不事善功。这就是赛义德·艾哈迈德向信众散发此圣约的缘由，其目的在于让信众走上正途，因为末日审判将突然降临。星辰将升上天穹，忏悔之门将会关闭。所有圣述都将衰落，太阳将逼近（地球）。
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读到此种信件的穷人将变得富有。如果印制此信30份并传播出去，所有愿望都将实现。两周后，听从此训谕的人都将被酬以良好的生活。在孟买，有一个人誊抄了此意愿，因而给其生意带来利润。另一方面，谁认为此圣约为伪，他的男性子嗣将会死去。谁读过此信并且理解其意，却不告知他人，他就将面临生活中诸种窘境。但谁誊抄并传播此信，谁就将获诸多好处。
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唯有安拉全知
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唯有安拉吾信
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唯有安拉可护佑，引领吾辈。
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弱者的武器：农民反抗的日常形式 参考文献
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Abercrombie, Nicholas.1980.Class Structure andKnowledge.Oxford
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Abercrombie.Nicholas, Stephen Hill, and Bryan S.Turner.1980.The Dominant Ideology Thesis.London
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Adas, Michael.1981.“From Avoidance to Confrontation
:Peasant Protest in Precolonial and Colonial Southeast Asia.“Comparative Studies in Society andHistory 23（2）：217-47.
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Afifuddin Haji Omar.1977.Irrigation Structure and Local Peasant Organization, MADA Monograph No.32.Ator Setar
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——.1978.Peasants, Institutions, and Development in Malaysia
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——.1980.“The Pivotal Role of an Integrated Institutional Reform in Socioeconomic Development of Rice Peasantry in Malaysia.“Paper presented at Conference on Development
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Ahmad Mahdzan bin Ayob.1980.“Choice of Technology in Rice Harvesting in the Muda Irrigation Scheme, Malaysia.“Ph.D.diss.University of Florida.
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Alavi, Hamza.1972.“The State in Post-colonial Societies
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Alier, Juan Martinez 1971.Labourers and Landowners in Southern Spain.St.Anthony’s College.Oxford, Publications, No.4，London
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Anand, S.Forthcoming.The Size Distribution ofIncome in Malaysia Washington, D.C.
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Ayoob, M.1981.The politics ofIslamic Reassertion.London
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Badan Dakwah Islamiah, Pejabat Zakat Negeri Kedah.N.d.，probably about 1970，Panduan Zakat.Alor Setar
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Bahro, Rudolf.1981.The Alternative in Eastern Europe.Trans.David Fernbach.London
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Bailey, Connor.1976.“Broker, Mediator, Patron and Kinsman.“Athens, Ohio
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Bailey, F.G.1971.Gifts and Poison
:The Politics of Reputation.New York
:Schocken.
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