and reverence for the foundations of Islam and the prophetic mission, to a degree unmatched in others. On questions addressed by a hadith, his position is clearly the stronger one. His ability to distinguish authentic hadiths from weak ones, and his knowledge of the views of the early generations, are scarcely matched by other jurists.

The reverence shown by the community’s imams and ordinary believers for the sunnah, hadith, and their adherents—in matters of doctrine and practice, in word and deed—is too extensive to recount here.

You will find that whenever Islam and faith become more manifest and stronger, the sunnah and its adherents likewise become more manifest and stronger. When unbelief and hypocrisy gain ground, religious innovations emerge in corresponding measure. Consider, for example, the reigns of al-Mahdī, al-Rashīd, and others like them who revered Islam and faith and fought their enemies among the unbelievers and hypocrites. In those days, the adherents of the sunnah were stronger and more numerous, while the adherents of religious innovations were more abased and fewer. Al-Mahdī killed so many hypocritical zindīqs (heretics) that only Allah knows their number, while al-Rashīd frequently undertook military campaigns and performed the pilgrimage.

This was because, when Abbasid rule expanded, its supporters from the East and among the non-Arabs included groups of those whom the Prophet, may Allah bless him and grant him peace, described when he said:

“Tribulation is here.”

Many religious innovations emerged at that time, and a number of non-Arab books—those of the Persian Magians, the Roman Sabians, and the Indian polytheists—were also translated into Arabic. Al-Mahdī was among the finest Abbasid caliphs and among the best in faith, justice, and generosity; he therefore proceeded to pursue the hypocritical zindīqs as well. The Abbasid caliphs were more diligent than the Umayyads in observing the prayers at their appointed times.