for the latter frequently neglected the prescribed prayer times, as is stated in the hadiths concerning them:

“After me there will be rulers who delay the prayer beyond its appointed time. Pray at its appointed time, and let your prayer with them be voluntary.”

Nevertheless, religious innovations were suppressed during the three virtuous generations. The revealed law enjoyed greater strength and prominence, and greater efforts were devoted to fighting the enemies of the religion among the unbelievers and hypocrites.

During the reign of “Abū al-ʿAbbās al-Maʾmūn,” the “Khurramiyyah” and similar groups of hypocrites emerged. He had ancient works brought from Byzantine lands translated into Arabic, thereby spreading the doctrines of the Sabians. He also corresponded with the polytheist kings of India and others like them, until bonds of friendship developed between him and them. When unbelief and hypocrisy spread among the Muslims, and the polytheists and the People of the Book gained strength, the consequences included the ascendancy of the Jahmiyyah, the Rāfidah, and other misguided groups, as well as the favour shown to the Sabians and other such philosophers.

This arose from a way of thinking that its adherent considers rational and just, although it is nothing but ignorance and injustice. To place the believer and the hypocrite, or the Muslim and the unbeliever, on an equal footing is the greatest injustice; to seek guidance from the misguided is the greatest ignorance. This gave rise to the Jahmī ordeal, in which the Muslim community was subjected to trials involving the denial of Allah’s attributes, the rejection of His speech, and the denial that He can be seen. Imam Ahmad and others endured trials whose account would be lengthy.

In the days of “al-Mutawakkil,” Islam had gained such strength that non-Muslims under Muslim protection were required to abide by the conditions