Minhaj as-SunnahIbn Taimiya

the unseen](1), and other such persons whose existence is unknown(2), as are what they command and what they forbid(3). How, then, can anyone who agrees with these people be permitted to object to what we claim?”

The answer is as follows:

It may be given in several ways.

First: No Muslim scholar or recognized Muslim group considers belief in the existence of these persons obligatory. If some extremists require their followers to believe in their existence and say, “No one can be a believer and an ally of Allah unless he believes that these persons exist in the present age,” their position is to be rejected, just like that of the Rāfidis.

(* Likewise, if any of these extremists says, “No one can be an ally of Allah unless he believes in(4) al-Khidr and the like,” his position is to be rejected, just like that of the Rāfidis. *)(5)

The second response is to say: Some people think that believing in these persons increases a person in

(1) The phrase *rijāl al-ghayb* (Men of the Unseen) is omitted in N and M. (2) A and B read: “they know.” 1 (3) N, M, and A read: “nor what they command, nor what they forbid.” (4) N reads: *yaʿqid lahu* (“[al-Khidr] makes a pact for him”); M: *yuqʿidhu* (“[al-Khidr] seats him”). (5) The passage between the asterisks is omitted only in B.
الْغَيْبِ] (١) ، وَنَحْوِ ذَلِكَ مِنَ الْأَشْخَاصِ الَّذِينَ لَا يُعْرَفُ (٢) وُجُودُهُمْ، وَلَا بِمَاذَا يَأْمُرُونَ، وَلَا عَمَّاذَا يَنْهَوْنَ (٣) فَكَيْفَ يُسَوَّغُ لِمَنْ يُوَافِقُ هَؤُلَاءِ أَنْ يُنْكِرَ عَلَيْنَا مَا نَدَّعِيهِ؟ . قِيلَ: الْجَوَابُ مِنْ وُجُوهٍ: أَحَدُهَا: أَنَّ الْإِيمَانَ بِوُجُودِ هَؤُلَاءِ لَيْسَ وَاجِبًا عِنْدَ أَحَدٍ مِنْ عُلَمَاءِ الْمُسْلِمِينَ، وَطَوَائِفِهِمُ الْمَعْرُوفِينَ، وَإِذَا كَانَ بَعْضُ الْغُلَاةِ يُوجِبُ عَلَى أَصْحَابِهِ الْإِيمَانَ بِوُجُودِ هَؤُلَاءِ، وَيَقُولُ: إِنَّهُ لَا يَكُونُ مُؤْمِنًا وَلِيًّا لِلَّهِ إِلَّا مَنْ يُؤْمِنُ بِوُجُودِ هَؤُلَاءِ فِي هَذِهِ الْأَزْمَانِ كَانَ قَوْلُهُ مَرْدُودًا كَقَوْلِ الرَّافِضَةِ (* فَإِنَّ مَنْ قَالَ مِنْ هَؤُلَاءِ الْغُلَاةِ: إِنَّهُ لَا يَكُونُ وَلِيًّا لِلَّهِ إِنْ لَمْ يَعْتَقِدِ (٤) الْخَضِرَ، وَنَحْوَ ذَلِكَ كَانَ قَوْلُهُ مَرْدُودًا كَقَوْلِ الرَّافِضَةِ *) (٥) . الْوَجْهُ الثَّانِي: أَنْ يُقَالَ: مِنَ النَّاسِ مَنْ يَظُنُّ أَنَّ التَّصْدِيقَ بِهَؤُلَاءِ يَزْدَادُ بِهِ
(١) وَرِجَالِ الْغَيْبِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٢) أ، ب: يَعْرِفُونَ. ١ (٣) ن، م، أ: وَلَا بِمَاذَا يَأْمُرُونَ بِهِ، وَلَا بِمَاذَا يَنْهَوْنَ عَنْهُ. (٤) ن: يَعْقِدْ لَهُ؛ م: يُقْعِدْهُ. (٥) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (ب) فَقَطْ.

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