Minhaj as-SunnahIbn Taimiya

before what he owes has been settled (1), some of their sins will be taken and cast upon him, and then he will be cast into the Fire.” Reported by Muslim. (2)

Allah Most High has said:

“Indeed, good deeds do away with misdeeds.”

[Surah Hūd: 114]

(* This indicates that even while doing wrong, a person performs good deeds that erase his wrongs (3). Otherwise, if those misdeeds had already been removed through repentance or the like (4), the good deeds would not have removed them. This is not the place for an extensive discussion of the matter.

The point [here (5)] *) (6) is that Allah has made sinfulness a bar to accepting a report (7), but sinfulness does not preclude the performance of every good deed.

Since this is so, and since it has been established by the Book, the Sunnah, and consensus that only people of upright character may be called to testify—while it is sufficient that their uprightness be outwardly evident—then, if uprightness is required for holding office, it is all the more appropriate that its outward manifestation suffice.

It is therefore known that no greater degree of knowledge and uprightness is required for holding office than is required for

(1) (N) and (W): *tuqdā* (“is settled”). (2) This hadith is narrated from Abu Hurayra—may Allah be pleased with him—in *Muslim*, 4/1997 (Book of Virtue, Maintaining Family Ties, and Manners, chapter “The Prohibition of Wrongdoing”); *Sunan al-Tirmidhī*, 4/36 (Book of the Description of the Resurrection, chapter “Reports Concerning Reckoning and Requital”); and *al-Musnad* (al-Ma‘ārif ed.), 15/179, 16/176, 17/27–28. (3) (A) and (B): “Good deeds erase his misdeeds.” (4) (A) and (B): “or the like.” (5) “Here” is added in (A) and (B). (6) The passage between the asterisks is absent from (M). (7) (N): *al-nibāʾ*. The intended reference here is to the statement of Allah Most High: “If an evildoer comes to you with a report, verify it.” The informant’s sinfulness prevents his report from being accepted.
حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى (١) مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ، ثُمَّ طُرِحَ فِي النَّارِ» ". رَوَاهُ مُسْلِمٌ. (٢) وَقَدْ قَالَ تَعَالَى: {إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ} [سُورَةُ هُودٍ: ١١٤] ، (* فَدَلَّ ذَلِكَ عَلَى أَنَّهُ فِي حَالِ إِسَاءَتِهِ يَفْعَلُ حَسَنَاتٍ تَمْحُو إِسَاءَاتِهِ (٣) وَإِلَّا لَوْ كَانَتِ السَّيِّئَاتُ قَدْ زَالَتْ قَبْلَ ذَلِكَ بِتَوْبَةٍ وَنَحْوِهَا (٤) لَمْ تَكُنِ الْحَسَنَاتُ قَدْ أَذْهَبَتْهَا، وَلَيْسَ هَذَا مَوْضِعَ بَسْطِ ذَلِكَ. وَالْمَقْصُودُ [هُنَا (٥) ] *) (٦) : أَنَّ اللَّهَ جَعَلَ الْفِسْقَ مَانِعًا مِنْ قَبُولِ النَّبَأِ (٧) وَالْفِسْقُ لَيْسَ مَانِعًا مِنْ فِعْلِ كُلِّ حَسَنَةٍ. وَإِذَا كَانَ كَذَلِكَ وَقَدْ ثَبَتَ بِالْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ: أَنَّهُ لَا يُسْتَشْهَدُ إِلَّا ذَوُو الْعَدْلِ، ثُمَّ يَكْفِي فِي ذَلِكَ الظَّاهِرُ، فَإِذَا اشْتُرِطَ الْعَدْلُ فِي الْوِلَايَةِ، فَلِأَنْ يَكْفِيَ فِي ذَلِكَ الظَّاهِرِ أَوْلَى. فَعُلِمَ أَنَّهُ لَا يُشْتَرَطُ فِي الْوِلَايَةِ مِنَ الْعِلْمِ وَالْعَدَالَةِ أَكْثَرُ مِمَّا يُشْتَرَطُ فِي
(١) ن، و: تُقْضَى. (٢) الْحَدِيثُ عَنْ أَبِي هُرَيْرَةَ - رَضِيَ اللَّهُ عَنْهُ - فِي مُسْلِمٍ ٤/١٩٩٧ (كِتَابُ الْبِرِّ وَالصِّلَةِ وَالْآدَابِ، بَابُ تَحْرِيمِ الظُّلْمِ) ، سُنَنِ التِّرْمِذِيِّ ٤/٣٦ (كِتَابُ صِفَةِ الْقِيَامَةِ، بَابُ مَا جَاءَ فِي شَأْنِ الْحِسَابِ وَالْقِصَاصِ) ، الْمُسْنَدِ (ط. الْمَعَارِفِ) ١٥ ١٧٩، ١٦ ١٧٦، ١٧ ٢٧ - ٢٨. (٣) أ، ب: الْحَسَنَاتُ تَمْحُو سَيِّئَاتِهِ. (٤) أ، ب: أَوْ نَحْوِهَا. (٥) هُنَا: زِيَادَةٌ فِي (أ) ، (ب) . (٦) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٧) ن: النِّبَاءِ، وَالْمَقْصُودُ هُنَا الْإِشَارَةُ إِلَى قَوْلِهِ تَعَالَى: (إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا) فَفِسْقُ الْمُخْبِرِ يَمْنَعُ مِنْ قَبُولِ خَبَرِهِ.

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