Minhaj as-SunnahIbn Taimiya

believe in Allah, His angels, His Books, His messengers, [the Last Day] (1), resurrection after death, and the divine decree, both its good and its evil.”

He did not mention the Imamate. He said:

“Spiritual excellence is to worship Allah as though you see Him; for though you do not see Him, He sees you.”

The authenticity of this hadith is unanimously accepted. It has been received with universal acceptance, and scholars versed in transmitted reports unanimously affirm its authenticity. The compilers of the Sahīh collections transmitted it through multiple routes. Thus, it is agreed upon (2) as narrated by Abū Hurayra, while [among the reports unique to] (3) Muslim it is narrated by Umar (4).

Although these people (5) do not acknowledge the authenticity (6) of these hadiths, the author [indeed] (7) cited fabricated, false hadiths that experts unanimously recognize as such. Either both we and they must cite as evidence reports whose authenticity is established by proof, or neither (8) we nor they may cite any of them. If they abandon transmitted reports altogether, we can likewise set them aside. But if they themselves transmit reports, then one report must necessarily be countered [with another report] (9), and reliance placed upon that which is supported by

(1) “And the Last Day” is omitted from N and M. (2) A and B read: “It is therefore agreed upon.” (3) “Reports unique to” is omitted from N and M. (4) The hadith narrated by Umar ibn al-Khattāb—may Allah be pleased with him—is found in Muslim, 1:36–38 (Book of Faith, chapter “An Explanation of Faith and Islam,” etc.). The same chapter contains other hadiths with the same meaning narrated by Abū Hurayra—may Allah be pleased with him—1:39–40. For the hadith’s various narrations, see Ibn al-Athīr, *Jāmi al-Usūl min Ahādīth al-Rasūl*, 1:128–136, Hāmid al-Fiqī edition (Cairo, 1368/1949). (5) A and B read: “and they.” (6) N and M read: “do not consider [these hadiths] authentic.” (7) “Indeed” is added in A and B. (8) “Not” is omitted from A and B. (9) “With another report” is omitted from N.
تُؤْمِنَ بِاللَّهِ، وَمَلَائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، [وَالْيَوْمِ الْآخِرِ] (١) ، وَالْبَعْثِ بَعْدَ الْمَوْتِ، وَتُؤْمِنَ بِالْقَدْرِ خَيْرِهِ، وَشَرِّهِ» .) ، وَلَمْ يَذْكُرِ الْإِمَامَةَ قَالَ: ( «وَالْإِحْسَانُ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ، فَإِنَّهُ يَرَاكَ.» ) ، وَهَذَا الْحَدِيثُ مُتَّفَقٌ عَلَى صِحَّتِهِ مُتَلَقًّى بِالْقَبُولِ أَجْمَعَ أَهْلُ الْعِلْمِ بِالنَّقْلِ عَلَى صِحَّتِهِ، وَقَدْ أَخْرَجَهُ أَصْحَابُ الصَّحِيحِ مِنْ غَيْرِ وَجْهٍ، فَهُوَ مُتَّفَقٌ عَلَيْهِ (٢) مِنْ حَدِيثِ أَبِي هُرَيْرَةَ، وَفِي [أَفْرَادِ] (٣) مُسْلِمٍ مِنْ حَدِيثِ عُمَرَ (٤) . وَهَؤُلَاءِ (٥) وَإِنْ كَانُوا لَا يُقِرُّونَ بِصِحَّةِ (٦) هَذِهِ الْأَحَادِيثِ، فَالْمُصَنِّفُ [قَدِ] (٧) احْتَجَّ بِأَحَادِيثَ مَوْضُوعَةٍ كَذِبٍ بِاتِّفَاقِ أَهْلِ الْمَعْرِفَةِ، فَإِمَّا أَنْ نَحْتَجَّ بِمَا يَقُومُ الدَّلِيلُ عَلَى صِحَّتِهِ نَحْنُ وَهُمْ، أَوْ لَا نَحْتَجُّ بِشَيْءٍ مِنْ ذَلِكَ لَا (٨) نَحْنُ وَلَا هُمْ، فَإِنْ تَرَكُوا الرِّوَايَةَ رَأْسًا أَمْكَنَ أَنْ نَتْرُكَ الرِّوَايَةَ، وَأَمَّا إِذَا رَوَوْا هُمْ، فَلَا بُدَّ مِنْ مُعَارَضَةِ الرِّوَايَةِ [بِالرِّوَايَةِ] (٩) ، وَالِاعْتِمَادِ عَلَى مَا تَقُومُ بِهِ
(١) وَالْيَوْمِ الْآخِرِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٢) أ، ب: فَهُوَ مِنَ الْمُتَّفَقِ عَلَيْهِ. (٣) أَفْرَادِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٤) الْحَدِيثُ عَنْ عُمَرَ بْنِ الْخَطَّابِ - رَضِيَ اللَّهُ عَنْهُ - فِي: مُسْلِمٍ ١/٣٦ - ٣٨، (كِتَابُ الْإِيمَانِ، بَابُ بَيَانِ الْإِيمَانِ وَالْإِسْلَامِ. إِلَخْ) . وَفِي الْبَابِ أَحَادِيثُ أُخْرَى بِنَفْسِ الْمَعْنَى عَنْ أَبِي هُرَيْرَةَ - رَضِيَ اللَّهُ عَنْهُ - ١/٣٩ - ٤٠. وَانْظُرِ الْحَدِيثَ بِرِوَايَاتِهِ الْمُتَعَدِّدَةِ فِي: ابْنِ الْأَثِيرِ: " جَامِعِ الْأُصُولِ مِنْ أَحَادِيثِ الرَّسُولِ " ١/١٢٨ - ١٣٦، طَبْعَةُ حَامِد الْفِقِي، الْقَاهِرَةَ، ١٣٦٨/١٩٤٩. (٥) أ، ب: وَهُمْ. (٦) ن، م: لَا يَرَوْنَ صِحَّةَ. (٧) قَدِ: زِيَادَةٌ فِي (أ) ، (ب) . (٨) لَا: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٩) بِالرِّوَايَةِ: سَاقِطَةٌ مِنْ (ن) .

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