[Machine] There was panic in the city, so the Messenger of Allah ﷺ rode a horse belonging to Abu Talhah, known as Mandoob. The Messenger of Allah ﷺ said, "If there is panic, and if we find it as a sea."  

كَانَ فَزَعٌ بِالْمَدِينَةِ فَرَكِبَ رَسُولُ اللهِ ﷺ فَرَسًا لِأَبِي طَلْحَةَ يُقَالُ لَهُ مَنْدُوبٌ فَقَالَ رَسُولُ اللهِ ﷺ إِنْ كَانَ مِنْ فَزِعٍ وَإِنْ وَجَدْنَاهُ لَبَحْرًا  

[Machine] The Messenger of Allah ﷺ said, "Come with us to the wise man in the tribe of Banu Waqif, whom we will visit. He was a blind man, this is what he said."  

قَالَ رَسُولُ اللهِ ﷺ انْطَلِقُوا بِنَا إِلَى الْبَصِيرِ الَّذِي فِي بَنِي وَاقِفٍ نَعُودُهُ وَكَانَ رَجُلًا أَعْمَى كَذَا قَالَ  

[Machine] The Prophet ﷺ used to say to his companions, "Go with us to visit Banu Waqif, the blind man." Sufyan said, "They were alive from the Ansar and the blind man had his sight blocked, so he was brought therewithin, and the authentic narration is from Sufyan from 'Amr from Muhammad ibn Jubayr ibn Mut'im from the Prophet ﷺ as a marfu' sentence."  

كَانَ النَّبِيُّ ﷺ يَقُولُ لِأَصْحَابِهِ اذْهَبُوا بِنَا إِلَى بَنِي وَاقِفٍ نَزُورُ الْبَصِيرَ قَالَ سُفْيَانُ وَهُمْ حَيٌّ مِنَ الْأَنْصَارِ وَكَانَ مَحْجُوبَ الْبَصَرِ كَذَا أَتَى بِهِ مَوْصُولًا وَالصَّحِيحُ عَنْ سُفْيَانَ عَنْ عَمْرٍو عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ عَنِ النَّبِيِّ ﷺ مُرْسَلًا  

[Machine] The Prophet ﷺ said to me, "O my son,"  

قَالَ لِيَ النَّبِيُّ ﷺ يَا بُنِيَّ  

[Machine] The Prophet ﷺ rejected the testimony of the male and female traitors and those with blemished reputation against their brothers. He also rejected the testimony of those with little wealth from the people of the household, meaning the followers, but allowed it for others. Abu Ali al-Rudhbari informed us that Muhammad ibn Bakr narrated to us, and Abu Dawud narrated to us from Hafs ibn Umar, who narrated from Muhammad ibn Rashid, who mentioned it in his chain of narration similar to this, except that he said, "and allowed it for others" without mentioning the followers.  

أَنَّ النَّبِيَّ ﷺ رَدَّ شَهَادَةَ الْخَائِنِ وَالْخَائِنَةِ وَذِي الْغِمْرِ عَلَى أَخِيهِ وَرَدَّ شَهَادَةَ الْقَانِعِ لِأَهْلِ الْبَيْتِ يَعْنِي التَّابِعَ وَأَجَازَهَا عَلَى غَيْرِهِمْ 20855 أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ مُحَمَّدُ بْنُ بَكْرٍ ثنا أَبُو دَاوُدَ ثنا حَفْصُ بْنُ عُمَرَ ثنا مُحَمَّدُ بْنُ رَاشِدٍ فَذَكَرَهُ بِإِسْنَادِهِ مِثْلَهُ إِلَّا أَنَّهُ قَالَ وَأَجَازَهَا لِغَيْرِهِمْ وَلَمْ يَقُلْ يَعْنِي التَّابِعَ  

The Messenger of Allah ﷺ said: The testimony of a deceitful man or woman, of an adulterer and adulteress, and of one who harbours rancour against his brother is not allowable. (Using translation from Abū Dāʾūd 3601)   

قَالَ رَسُولُ اللهِ ﷺ لَا تَجُوزُ شَهَادَةُ خَائِنٍ وَلَا خَائِنَةٍ وَلَا زَانٍ وَلَا زَانِيَةٍ وَلَا ذِي غِمْرٍ عَلَى أَخِيهِ زَادَ أَبُو عَبْدِ اللهِ فِي رِوَايَتِهِ فِي الْإِسْلَامِ  

[Machine] The Prophet ﷺ said, "The testimony of the treacherous person, the possessed person, and the biased person is not acceptable."  

عَنِ النَّبِيِّ ﷺ قَالَ لَا تَجُوزُ شَهَادَةُ ذِي الْخَلَّةِ وَلَا ذِي الْجِنَّةِ وَلَا ذِي الْحِنَةِ الْمَحْقُودِ كَذَا قَالَ  

[Machine] The Messenger of Allah, ﷺ , said: "The testimony of a person with henna and suspicion is not permissible. Suspicion is more harmful than keeping company, and the most truthful thing that has been narrated in this matter, even if it is a report."  

قَالَ رَسُولُ اللهِ ﷺ لَا تَجُوزُ شَهَادَةُ ذِي الْحِنَةِ وَالظِّنَّةِ الظِّنَّةُ أَحْفَظُ مِنَ الْخَلَّةِ وَأَصَحُّ مَا رُوِيَ فِي هَذَا الْبَابِ وَإِنْ كَانَ مُرْسَلًا  

[Machine] The Messenger of Allah ﷺ said: The testimony of the suspicious, the liar, and the one who brings enmity between you and him is not valid. I do not know the exact interpretation of this statement from any of these narrators, and it has been narrated from another source as well, in relation to disputes and suspicions.  

قَالَ رَسُولُ اللهِ ﷺ لَا تَجُوزُ شَهَادَةُ ذِي الظِّنَّةِ وَالْجِنَّةِ وَالْحِنَّةُ الْجِنَّةُ الْجُنُونُ وَالْحِنَةُ الَّذِي يَكُونُ بَيْنَكُمْ وَبَيْنَهُ عَدَاوَةٌ لَا أَدْرِي هَذَا التَّفْسِيرُ مِنْ قَوْلِ مَنْ مِنْ هَؤُلَاءِ الرُّوَاةِ وَرُوِيَ مِنْ وَجْهٍ آخَرَ مُرْسَلٍ فِي الْخَصِمِ وَالظَّنِينِ  

[Machine] The Messenger of Allah ﷺ sent a caller until he reached Ath-Thaniyah and said that the testimony of an adversary and a doubtful person is not permissible, and that the oath is upon the defendant.  

أَنَّ رَسُولَ اللهِ ﷺ بَعَثَ مُنَادِيًا حَتَّى انْتَهَى إِلَى الثَّنِيَّةِ أَنَّهُ لَا تَجُوزُ شَهَادَةُ خَصْمٍ وَلَا ظَنِينٍ وَالْيَمِينُ عَلَى الْمُدَّعَى عَلَيْهِ  

[Machine] Witnessing of a defendant or a suspicious person is not acceptable.  

لَا تَجُوزُ شَهَادَةُ خَصْمٍ وَلَا ظَنِينٍ  

[Machine] That the Messenger of Allah ﷺ said, "Fatimah is a part of me. Whoever offends her, offends me."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ فَاطِمَةُ بَضْعَةٌ مِنِّي مَنْ آذَاهَا فَقَدْ آذَانِي  

[Machine] The Prophet ﷺ came out while holding one of his grandchildren and said, "By Allah, you are ignorant, stingy, and cowardly. Indeed, you are the fragrance of Allah. Abu Abdullah Al-Hafiz informed us, on the authority of Ali bin Hamshath Al-Adl, on the authority of Muhammad bin Ali bin Buttha, on the authority of Affan, on the authority of Wuhaib, on the authority of Abdullah bin Uthman bin Khuthaym, on the authority of Sa'id bin Abi Rashid, on the authority of Ya'la bin Munabbih Ath-Thaqafi, who said, "Al-Hasan and Al-Husayn came running to the Messenger of Allah, and he embraced them and said, 'Indeed, children are stingy, cowardly, and cause sadness.'"  

أَنَّ النَّبِيَّ ﷺ خَرَجَ وَهُوَ مُحْتَضِنٌ أَحَدَ ابْنَيِ ابْنَتِهِ وَهُوَ يَقُولُ وَاللهِ إِنَّكُمْ لَتُجَهَّلُونَ وَتُجَبَّنُونَ وَتُبَخَّلُونَ وَإِنَّكُمْ لِمَنْ رَيْحَانِ اللهِ وَحَدَّثَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا عَلِيُّ بْنُ حَمْشَاذٍ الْعَدْلُ ثنا مُحَمَّدُ بْنُ عَلِيِّ بْنِ بُطْحَا ثنا عَفَّانُ ثنا وُهَيْبٌ ثنا عَبْدُ اللهِ بْنُ عُثْمَانَ بْنِ خُثَيْمٍ عَنْ سَعِيدِ بْنِ أَبِي رَاشِدٍ عَنْ يَعْلَى بْنِ مُنَبِّهٍ الثَّقَفِيِّ قَالَ جَاءَ الْحَسَنُ وَالْحُسَيْنُ يَسْتَبِقَانِ إِلَى رَسُولِ اللهِ ﷺ فَضَمَّهُمَا إِلَيْهِ ثُمَّ قَالَ إِنَّ الْوَلَدَ مَبْخَلَةٌ مَجْبَنَةٌ مَحْزَنَةٌ  

[Machine] The Prophet ﷺ said that the testimony of a traitor, male or female, or the one with false pretenses, or the one with doubts or suspicions about his brother, or the one who doubts his loyalty or his relative, or someone who takes the side of the family of the Prophet ﷺ , it is not acceptable. This is the narration of Ali and also mentioned in the narration of Rabat. The initial narration is considered weak as per the scholars. It was narrated by Uqail from Az-Zuhri that the sunnah has passed that the testimony of an opponent or someone with doubts is not accepted. This was informed to us by Abu Abdullah Al-Hafiz, narrated by Abu Al-Walid, narrated by Ibrahim ibn al-Hasan ibn Isa, from Ibn al-Mubarak, from Yahya ibn Ayyub, from Uqail, from Ibn Shihab, who mentioned it.  

النَّبِيِّ ﷺ أَنَّهُ قَالَ لَا تَجُوزُ شَهَادَةُ خَائِنٍ وَلَا خَائِنَةٍ وَلَا ذِي غِمْرٍ عَلَى أَخِيهِ وَلَا ظَنِينٍ فِي وَلَاءٍ وَلَا قَرَابَةٍ وَلَا الْقَانِعِ مَعَ أَهْلِ الْبَيْتِ لَهُمْ لَفْظُ حَدِيثِ عَلِيٍّ وَفِي رِوَايَةِ الرِّبَاطِيِّ وَلَا ظَنِينٍ وَلَا مُتَّهَمٍ بِقَرَابَةٍ وَالْأَوَّلُ أَصَحُّ يَزِيدُ هَذَا ضَعِيفٌ 20865 وَرَوَاهُ عُقَيْلٌ عَنِ الزُّهْرِيِّ أَنَّهُ قَالَ مَضَتِ السُّنَّةُ أَنْ لَا تَجُوزَ شَهَادَةُ خَصْمٍ وَلَا ظَنِينٍ أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْوَلِيدِ ثنا إِبْرَاهِيمُ بْنُ الْحَسَنِ بْنِ عِيسَى عَنِ ابْنِ الْمُبَارَكِ عَنْ يَحْيَى بْنِ أَيُّوبَ عَنْ عُقَيْلٍ عَنِ ابْنِ شِهَابٍ فَذَكَرَهُ  

[Machine] The testimony of an opponent, a doubtful person, or the testimony of an opponent is valid for those who are engaged in a dispute. The Shaykh said, "And this wording is only narrated in the book that 'Umar wrote to Abu Musa Al-Ash'ari." We have already preceded its chain of narration, and we have also narrated the rejection of the testimony of a doubtful person from two trustworthy narrators from the Prophet ﷺ , and from another chain that is connected, except that there is weakness in it, which is strengthened by the two narrators accompanying it. And Allah knows best.  

تَجُوزَ شَهَادَةُ خَصْمٍ وَلَا ظَنِينٍ وَلَا شَهَادَةُ خَصْمٍ لِمَنْ يُخَاصِمُ قَالَ الشَّيْخُ وَإِنَّمَا يُرْوَى هَذَا اللَّفْظُ فِي الْقَرَابَةِ فِي الْكِتَابِ الَّذِي كَتَبَهُ عُمَرُ إِلَى أَبِي مُوسَى الْأَشْعَرِيِّ ؓ وَقَدْ مَضَى بِإِسْنَادِهِ وَرُوِّينَا رَدَّ شَهَادَةَ الظَّنِينِ مُطْلَقًا مِنْ وَجْهَيْنِ مُرْسَلَيْنِ عَنِ النَّبِيِّ ﷺ وَمِنْ وَجْهٍ آخَرَ مَوْصُولًا إِلَّا أَنَّ فِيهِ ضَعْفًا وَهُوَ يُقَوَّى بِالْمُرْسَلَيْنِ مَعَهُ وَاللهُ أَعْلَمُ  

[Machine] That a certain person used to allow the testimony of a brother for his brother if he was just. 20868 He said, and Sa'id narrated to us that Khalid ibn Abdullah narrated to us from Muhammad ibn 'Amr ibn 'Alqamah from 'Umar ibn 'Abdul Aziz that he allowed the testimony of a brother for his brother. And we have been narrated from Abu Yahya as-Saji' that he  

أَنَّ شُرَيْحًا كَانَ يُجِيزُ شَهَادَةَ الْأَخِ لِأَخِيهِ إِذَا كَانَ عَدْلًا 20868 قَالَ وَحَدَّثَنَا سَعِيدٌ ثنا خَالِدُ بْنُ عَبْدِ اللهِ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلْقَمَةَ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّهُ أَجَازَ شَهَادَةَ الْأَخِ لِأَخِيه وَرُوِّينَا عَنْ أَبِي يَحْيَى السَّاجِيِّ أَنَّهُ  

The Prophet ﷺ said: The Qadariyyah are the Magians of this community. If they are ill, do not pay a sick visit to them, and if they die, do not attend their funerals. (Using translation from Abū Dāʾūd 4691)   

عَنِ النَّبِيِّ ﷺ قَالَ الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ إِنْ مَرِضُوا فَلَا تَعُودُوهُمْ وَإِنْ مَاتُوا فَلَا تَشْهَدُوهُمْ  

[Machine] The Messenger of Allah, ﷺ , said: "Indeed, every nation has magicians, and the magicians of this nation are those who say there is no destiny. So whoever among them becomes ill, do not visit him, and whoever among them dies, do not attend his funeral prayer. They are the followers of the false messiah, and it is the right of Allah to subject them to him."  

قَالَ رَسُولُ اللهِ ﷺ إِنَّ لِكُلِّ أُمَّةٍ مَجُوسًا وَإِنَّ مَجُوسَ هَذِهِ الْأُمَّةِ الَّذِينَ يَقُولُونَ لَا قَدَرَ فَمَنْ مَرِضَ مِنْهُمْ فَلَا تَعُودُوهُ وَمَنْ مَاتَ مِنْهُمْ فَلَا تَشْهَدُوهُ وَهُمْ شِيعَةُ الدَّجَّالِ وَحَقٌّ عَلَى اللهِ ﷻ أَنْ يُلْحِقَهُمْ بِهِ  

The first to speak on Divine decree in al-Basrah was Maʿbad al Juhani. I and Humaid b. ʿAbd al-Rahman al-Himyari proceeded to perform Hajj or ʿUmrah. We said : would that we meet any of the Companions of the Messenger of Allah ﷺ so that we could ask him about what they say with regard to divine decree. So Allah helped us to meet ʿAbd Allah b. ʿUmar who was entering the mosque. So I and my companion surrounded him, and I thought that my companion would entrust me the task of speaking to him. Then I said : Abu ‘Abd al-Rahman, there appeared on our side some people who recite the Qur'an and are engaged in the hair-splitting of knowledge. They conceive that there is no Divine decree and everything happens freely without predestination. He said : When you meet those people, tell them that I am free from them, and they are free from me. By Him by Whom swears ‘Abd Allah b. ‘Umar, if one of them has gold equivalent to Uhud and he spends it, Allah will not accept it from him until he believes in Divine decree. He then said : ‘Umar b. Khattab transmitted to me a tradition, saying : One day when we were with the Messenger of Allah ﷺ a man with very white clothing and very black hair came up to us. No mark of travel was visible on him, and we did not recognize him. Sitting down beside the Messenger of Allah ﷺ, leaning his knees against his and placing his hands on his thighs, he said : tell me, Muhammad, about Islam. The Messenger of Allah ﷺ said : Islam means that you should testify that there is no god but Allah, and Muhammad is Allah’s Apostle, that you should observe prayer, pay Zakat, fast during Ramadan, and perform Hajj to the house (i.e., Kaʿbah), If you have the means to go. He said : You have spoken the truth. We were surprised at his questioning him and then declaring that he spoke the truth. He said : Now tell me about faith. He replied : It means that you should believe in Allah, his angels, his Books, his Apostles and the last day, and that you should believe in the decreeing both of good and evil. He said : You have spoken the truth. He said : now tell me about doing good (ihsan). He replied: It means that you should worship Allah as though you are seeing him; if you are not seeing him, he is seeing you. He said: Now tell me about the hour. He replied : The one who is asked about it is no better informed than the one who is asking. He said : Then tell me about its signs. He replied : That a maidservant should beget her mistress, and that you should see barefooted, naked, poor men and shepherds exalting themselves in buildings. ‘Umar said : He then went away, and I waited for three days, then he said : Do you know who the questioner was, ʿUmar? I replied : Allah and his Apostle know best. He said : He was Gabriel who came to you to teach you your religion. (Using translation from Abū Dāʾūd 4695)   

فِي الْقَدَرِ فِي الْبَصْرَةِ مَعْبَدٌ الْجُهَنِيُّ فَانْطَلَقْنَا حُجَّاجًا أَنَا وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ فَلَمَّا قَدِمْنَا قُلْنَا لَوْ لَقِينَا بَعْضَ أَصْحَابِ رَسُولِ اللهِ ﷺ فَسَأَلْنَاهُ عَمَّا يَقُولُ هَؤُلَاءِ الْقَوْمُ فِي الْقَدَرِ قَالَ فَوَافَقْنَا عَبْدَ اللهِ بْنَ عُمَرَ فِي الْمَسْجِدِ فَاكْتَنَفْتُهُ أَنَا وَصَاحِبِي أَحَدُنَا عَنْ يَمِينِهِ وَالْآخَرُ عَنْ شِمَالِهِ قَالَ يَحْيَى فَظَنَنْتُ أَنَّ صَاحِبِي يَكِلُ الْكَلَامَ إِلِيَّ فَقُلْتُ يَا أَبَا عَبْدِ الرَّحْمَنِ إِنَّهُ ظَهَرَ قِبَلَنَا نَاسٌ يَقْرَءُونَ الْقُرْآنَ وَيَعْرِفُونَ الْعِلْمَ يَزْعُمُونَ أَنْ لَا قَدَرَ إِنَّمَا الْأَمْرُ أُنُفٌ قَالَ عَبْدُ اللهِ فَإِذَا لَقِيتُمْ أُولَئِكَ فَأَخْبِرُوهُمْ أَنِّي بَرِيءٌ مِنْهُمْ وَأَنَّهُمْ مِنِّي بَرَاءٌ وَالَّذِي يَحْلِفُ بِهِ عَبْدُ اللهِ بْنُ عُمَرَ لَوْ أَنَّ لِأَحَدِهِمْ مِثْلَ أُحُدٍ ذَهَبًا فَأَنْفَقَهُ مَا قَبِلَهُ اللهُ ﷻ مِنْهُ حَتَّى يُؤْمِنَ بِالْقَدَرِ كُلِّهِ خَيْرِهِ وَشَرِّهِ ثُمَّ قَالَ حَدَّثَنِي عُمَرُ بْنُ الْخَطَّابِ ؓ قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللهِ ﷺ ذَاتَ يَوْمٍ إِذْ طَلَعَ رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ شَدِيدُ سَوَادِ الشَّعْرِ لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلَا نَعْرِفُهُ حَتَّى جَلَسَ إِلَى رَسُولِ اللهِ ﷺ فَأَسْنَدَ رُكْبَتَهُ إِلَى رُكْبَتِهِ وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ ثُمَّ قَالَ يَا مُحَمَّدُ أَخْبِرْنِي عَنِ الْإِسْلَامِ مَا الْإِسْلَامُ؟ قَالَ رَسُولُ اللهِ ﷺ الْإِسْلَامُ أَنَ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَتُقِيمَ الصَّلَاةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ السَّبِيلَ فَقَالَ الرَّجُلُ صَدَقْتَ قَالَ عُمَرُ عَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ؟ ثُمَّ قَالَ يَا مُحَمَّدُ أَخْبِرْنِي عَنِ الْإِيمَانِ مَا الْإِيمَانُ؟ فَقَالَ الْإِيمَانُ أَنْ تُؤْمِنَ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ وَالْقَدَرِ كُلِّهِ خَيْرِهِ وَشَرِّهِ فَقَالَ صَدَقْتَ فَقَالَ أَخْبِرْنِي عَنِ الْإِحْسَانِ فَقَالَ الْإِحْسَانُ أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ قَالَ فَحَدِّثْنِي عَنِ السَّاعَةِ مَتَى السَّاعَةُ؟ قَالَ مَا الْمَسْئُولُ بِأَعْلَمَ بِهَا مِنَ السَّائِلِ قَالَ فَأَخْبِرْنِي عَنْ أَمَارَتِهَا قَالَ أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبِنَاءِ ثُمَّ انْطَلَقَ فَقَالَ عُمَرُ ؓ فَلَبِثْتُ ثَلَاثًا ثُمَّ قَالَ لِي رَسُولُ اللهِ ﷺ يَا عُمَرُ مَا تَدْرِي مَنِ السَّائِلُ ؟ قُلْتُ اللهُ وَرَسُولُهُ أَعْلَمُ قَالَ ذَاكَ جِبْرَئِيلُ عَلَيْهِ السَّلَامُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ 20872 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ أنبأ أَبُو جَعْفَرٍ ثنا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ بْنِ يَزِيدَ ثنا عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ أنبأ كَهْمَسٌ عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ فَذَكَرَ مَعْنَاهُ  

[Machine] The Prophet ﷺ said, "Do not associate with the people of fate, nor engage in conversation with them."  

عَنِ النَّبِيِّ ﷺ قَالَ لَا تُجَالِسُوا أَهْلَ الْقَدَرِ وَلَا تُفَاتِحُوهُمْ  

[Machine] Like the gold of Uhud that you spend in the way of Allah, Allah does not accept it from you until you believe in destiny and know that what has befallen you could not have missed you, and what has missed you could not have befallen you. And surely, if you die without believing in this, you will enter the Fire. It is not necessary for you to go to Abdullah ibn Mas'ud to ask him, so I went to Abdullah ibn Mas'ud and asked him. He said the same thing. Ishaq narrated the entire story just as Ghayra, except that I summarized it and he told me, "It is not necessary for you to go to Hudhayfa ibn al-Yaman to ask him," so I went to Hudhayfa ibn al-Yaman and asked him. He said the same thing. And he said, "Go to Zaid ibn Thabit and ask him." So I went to Zaid ibn Thabit and asked him. He said, "I heard the Messenger of Allah ﷺ saying, 'If Allah were to punish the inhabitants of His heavens and the inhabitants of His earth, He would do so, and it would not be unjust to them. And if He were to have mercy on them, His mercy would be better for them than their deeds. And if you were to spend the amount of Uhud in gold in the way of Allah, Allah would not accept it from you until you believe in destiny and know that what has befallen you could not have missed you, and what has missed you could not have befallen you. And if you die without believing in this, you will enter the Fire.'"  

مِثْلَ أُحُدٍ ذَهَبًا أَنْفَقْتَهُ فِي سَبِيلِ اللهِ مَا قَبِلَهُ اللهُ مِنْكَ حَتَّى تُؤْمِنَ بِالْقَدَرِ وَتَعْلَمَ أَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَأَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ وَإِنَّكَ إِذَا مُتَّ عَلَى غَيْرِ هَذَا دَخَلْتَ النَّارَ وَلَا عَلَيْكَ أَنْ تَأْتِيَ أَخِي عَبْدَ اللهِ بْنَ مَسْعُودٍ فَتَسْأَلَهُ فَأَتَيْتُ عَبْدَ اللهِ بْنَ مَسْعُودٍ فَسَأَلْتُهُ فَقَالَ مِثْلَ ذَلِكَ قَالَ إِسْحَاقُ قَصَّ الْقِصَّةَ كُلَّهَا كَمَا قَالَ غَيْرَ أَنِّي اخْتَصَرْتُهُ وَقَالَ لِي لَا عَلَيْكَ أَنْ تَأْتِيَ حُذَيْفَةَ بْنَ الْيَمَانِ فَتَسْأَلَهُ فَأَتَيْتُ حُذَيْفَةَ بْنَ الْيَمَانِ فَسَأَلْتُهُ وَقَالَ لِي مِثْلَ ذَلِكَ وَقَالَ ائْتِ زَيْدَ بْنَ ثَابِتٍ فَسَلْهُ فَأَتَيْتُ زَيْدَ بْنَ ثَابِتٍ فَسَأَلْتُهُ فَقَالَ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ إِنَّ اللهَ ﷻ لَوْ عَذَّبَ أَهْلَ سَمَاوَاتِهِ وَأَهْلَ أَرْضِهِ لَعَذَّبَهُمْ وَهُوَ غَيْرُ ظَالِمٍ لَهُمْ وَلَوْ رَحِمَهُمْ كَانَتْ رَحْمَتُهُ خَيْرًا لَهُمْ مِنْ أَعْمَالِهِمْ وَلَوْ أَنَّ لَكَ مِثْلَ أُحُدٍ ذَهَبًا أَنْفَقْتَهُ فِي سَبِيلِ اللهِ مَا قَبِلَهُ اللهُ مِنْكَ حَتَّى تُؤْمِنَ بِالْقَدَرِ وَتَعْلَمَ أَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَأَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ وَأَنَّهُ إِنْ مَاتَ عَلَى غَيْرِ هَذَا دَخَلَ النَّارَ  

Son! You will not get the taste of the reality of faith until you know that what has come to you could not miss you, and that what has missed you could not come to you. I heard the Messenger of Allah ﷺ say: The first thing Allah created was the pen. He said to it: Write. It asked: What should I write, my Lord? He said: Write what was decreed about everything till the Last Hour comes. Son! I heard the Messenger of Allah ﷺ say : He who dies on something other than this does not belong to me. (Using translation from Abū Dāʾūd 4700)   

أَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَمَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ اكْتُبْ قَالَ رَبِّ وَمَاذَا أَكْتُبُ؟ قَالَ اكْتُبْ مَقَادِيرَ كُلِّ شَيْءٍ حَتَّى تَقُومَ السَّاعَةُ يَا بُنِيَّ إِنِّي سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ مَنْ مَاتَ عَلَى غَيْرِ هَذَا فَلَيْسَ مِنِّي  

[Machine] "And whatever mistake you made, it was not meant to harm you."  

وَأَنَّ مَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ  

[Machine] "He is not one of us who does not believe in predestination, its good and its evil."  

لَيْسَ مِنَّا مَنْ لَمْ يُؤْمِنْ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ  

[Machine] A servant (person) does not find the taste of faith until they believe in predestination.  

لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يُؤْمِنَ بِالْقَدَرِ  

[Machine] By the One in whose hand is my soul, if I were to bring him closer to me, I would have put my hand on his neck and I wouldn't have released it until I had killed him.  

إِي وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَدْنَيْتَهُ مِنِّي لَوَضَعْتُ يَدِي فِي عُنُقِهِ فَلَمْ يُفَارِقْنِي حَتَّى أَدُقَّهَا  

[Machine] "By Allah, this verse was not revealed except about them, 'Taste the touch of Saqar (a Fire)!' Verily! We have created everything with Qadar (Divine Preordainments of all things before their creation) [Qamar 49]. Those are the worst of this Ummah (nation). Do not be pleased with them, and do not perform the prayer over their dead bodies. If you see any of them, then I will poke his eyes with my two fingers."  

فَوَاللهِ مَا نَزَلَتْ هَذِهِ الْآيَةُ إِلَّا فِيهِمْ {ذُوقُوا مَسَّ سَقَرَ إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ} [القمر 49] أُولَئِكَ شِرَارُ هَذِهِ الْأُمَّةِ لَا تَعُودُوا مَرْضَاهُمْ وَلَا تُصَلُّوا عَلَى مَوْتَاهُمْ إِنْ أَرَيْتَنِي أَحَدًا مِنْهُمْ فَقَأْتُ عَيْنَيْهِ بِأُصْبُعِيَّ هَاتَيْنِ  

Ibn ‘Umar had a friend from the people of Syria who used to correspond with him. ‘Abd Allah b. ‘Umar wrote to him: I have been informed that you have talked something about Divine decree. You should write it to me, for I heard the Messenger of Allah ﷺ say: Among my community there will be people who will falsify Divine decree. (Using translation from Abū Dāʾūd 4613)   

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ إِنَّهُ سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَرِ  

I found some Companions of Messenger of Allah ﷺ as saying: Everything is by measure. And he further said: I heard Abdullah b. 'Umar as saying: There is a neasure for everything-even for incapacity and-capability. (Using translation from Muslim 2656)   

أَنَّهُ قَالَ أَدْرَكْتُ نَاسًا مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ يَقُولُونَ كُلُّ شَيْءٍ بِقَدَرٍ قَالَ طَاوُسٌ وَسَمِعْتُ عَبْدَ اللهِ بْنَ عُمَرَ يَقُولُ قَالَ رَسُولُ اللهِ ﷺ كُلُّ شَيْءٍ بِقَدَرٍ حَتَّى الْعَجْزُ وَالْكَيْسُ أَوِ الْكَيْسُ وَالْعَجْزُ  

[Machine] Malik, and that is also my opinion.  

مَالِكٌ وَذَلِكَ أَيْضًا رَأْيِي  

[Machine] "ʾAnna ʿUmar ibn ʿAbd al-ʿAzīz qāla lahu mā tarā fī alladhīna yaqūlūna lā qadar?" qāla ʾarā ʾan yustatabū fa-ʾin tābū wa-ʾillā ḍarabta ʾaʿnāqahum. Qāla ʿUmaru dhāka al-raʾyu fīhim law lam takun ʾillā hādhihi l-ʾāyat al-wāḥidah kafā bihā {fa-ʾinnakum wa-mā taʿbudūna mā ʾantum ʿalayhi bifātinīna, ʾillā man huwa ṣāli al-jahīm}" [al-Ṣāffāt 162].  

أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ قَالَ لَهُ مَا تَرَى فِي الَّذِينَ يَقُولُونَ لَا قَدَرَ؟ قَالَ أَرَى أَنْ يُسْتَتَابُوا فَإِنْ تَابُوا وَإِلَّا ضَرَبْتَ أَعْنَاقَهُمْ قَالَ عُمَرُ ذَاكَ الرَّأْيُ فِيهِمْ لَوْ لَمْ تَكُنْ إِلَّا هَذِهِ الْآيَةُ الْوَاحِدَةُ كَفَى بِهَا {فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ} [الصافات 162]  

[Machine] Do not associate with them.  

لَا تُجَالِسُوهُمْ  

[Machine] I have known people for seventy years saying that Allah is the Creator and nothing besides Him is created, and that the Quran is the speech of Allah. Abu Al-Hasan said that my father said, and he lived during the lifetime of Amr ibn Dinar, one of the most honorable companions of the Prophet ﷺ, among the Badris, Muhajireen, and Ansar, such as Jabir ibn Abdullah, Abu Sa'id Al-Khudri, Abdullah ibn Umar, Abdullah ibn Abbas, Abdullah ibn Zubayr, and the most honorable among the Tabi'in. And this has been the belief of this ummah.  

أَدْرَكْتُ النَّاسَ مُنْذُ سَبْعِينَ سَنَةً يَقُولُونَ اللهُ الْخَالِقُ وَمَا سِوَاهُ مَخْلُوقٌ وَالْقُرْآنُ كَلَامُ اللهِ ﷻ قَالَ أَبُو الْحَسَنِ قَالَ أَبِي وَقَدْ أَدْرَكَ عَمْرُو بْنُ دِينَارٍ أَجِلَّةَ أَصْحَابِ رَسُولِ اللهِ ﷺ مِنَ الْبَدْرِيِّينَ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ مِثْلَ جَابِرِ بْنِ عَبْدِ اللهِ وَأَبِي سَعِيدٍ الْخُدْرِيِّ وَعَبْدِ اللهِ بْنِ عُمَرَ وَعَبْدِ اللهِ بْنِ عَبَّاسٍ وَعَبْدِ اللهِ بْنِ الزُّبَيْرِ وَأَجَلَّةِ التَّابِعِينَ وَعَلَى هَذَا مَضَى صَدْرُ هَذِهِ الْأُمَّةِ  

[Machine] Abu Raja' took this statement from al-Jahm ibn Dirham.  

أَبُو رَجَاءٍ وَكَانَ الْجَهْمُ أَخَذَ هَذَا الْكَلَامَ مِنَ الْجَعْدِ بْنِ دِرْهَمٍ  

[Machine] "He is killed and not given a chance to repent."  

يُقْتَلُ وَلَا يُسْتَتَابُ  

[Machine] I was with Malik ibn Anas when a man came to him and asked, "What do you say about the one who says that the Quran is created?" He replied, "In my view, he is a disbeliever, so kill him." And Yahya ibn Khalaf also said the same statement. Then, I asked Layth ibn Saad and Ibn Lahi'ah about who said that the Quran is created, and they both replied, "He is a disbeliever."  

كُنْتُ عِنْدَ مَالِكِ بْنِ أَنَسٍ فَجَاءَهُ رَجُلٌ فَقَالَ مَا تَقُولُ فِيمَنْ يَقُولُ الْقُرْآنُ مَخْلُوقٌ؟ قَالَ عِنْدِي كَافِرٌ فَاقْتُلُوهُ وَقَالَ يَحْيَى بْنُ خَلَفٍ فَسَأَلْتُ اللَّيْثَ بْنَ سَعْدٍ وَابْنَ لَهِيعَةَ عَمَّنْ قَالَ الْقُرْآنُ مَخْلُوقٌ؟ فَقَالَا كَافِرٌ  

[Machine] From Abdullah bin Al-Mubarak, Yazid bin Harun, Abdur Rahman bin Mahdi, Yahya bin Yahya, Muhammad bin Ismail Al-Bukhari, Muslim bin Al-Hajjaj, Abu Ubaid bin Salam, and others from our imams, may Allah have mercy on them.  

عَنْ عَبْدِ اللهِ بْنِ الْمُبَارَكِ وَيَزِيدَ بْنِ هَارُونَ وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ وَيَحْيَى بْنِ يَحْيَى وَمُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبُخَارِيِّ وَمُسْلِمِ بْنِ الْحَجَّاجِ وَأَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ وَغَيْرِهِمْ مِنْ أَئِمَّتِنَا رَحِمَهُمُ اللهُ  

[Machine] I heard Abu Yusuf in Khorasan saying, "There are two types on earth that I abhor more than anything else, the Muhajirs and the Jahmiyyah."  

سَمِعْتُ أَبَا يُوسُفَ بِخُرَاسَانَ يَقُولُ صِنْفَانِ مَا عَلَى الْأَرْضِ أَبْغَضُ إِلِيَّ مِنْهُمَا الْمُقَاتِلِيَّةُ وَالْجَهْمِيَّةُ  

[Machine] I heard Ayyub ibn al-Hasan al-Faqih saying that Muhammad ibn al-Hasan does not permit the testimony of the Jahmiyyah.  

سَمِعْتُ أَيُّوبَ بْنَ الْحَسَنِ الْفَقِيهَ يَقُولُ كَانَ مُحَمَّدُ بْنُ الْحَسَنِ لَا يُجِيزُ شَهَادَةَ الْجَهْمِيَّةِ  

[Machine] Al-Shafi'i, you have disbelieved in Almighty Allah.  

لَهُ الشَّافِعِيُّ كَفَرْتَ بِاللهِ الْعَظِيمِ  

[Machine] Disbeliever. So I said to Imam Shafi'i, may Allah have mercy on him, "Whoever you meet among your teachers, what do they say?" He replied, "I did not meet any of them except for whomsoever says that the Qur'an is created, they consider him a disbeliever."  

كَافِرٌ فَقُلْتُ لِلشَّافِعِيِّ رَحِمَهُ اللهُ مَنْ لَقِيتَ مِنْ أُسْتَاذِيكَ قَالُوا مَا قُلْتَ؟ قَالَ مَا لَقِيتُ أَحَدًا مِنْهُمْ إِلَّا قَالَ مَنْ قَالَ فِي الْقُرْآنِ مَخْلُوقٌ فَهُوَ كَافِرٌ عِنْدَهُمْ  

[Machine] To meet God with every sin is better than meeting Him with anything from these desires, and that is because he saw people arguing about destiny in front of him. Al-Shafi'i said in the book of Allah's will, "His will is independent of His creation, and His will is the will of Allah." Allah says: "And you do not will unless Allah wills." So, he knew that the will is for Him and he would affirm destiny.  

لَأَنْ يَلْقَى اللهَ الْعَبْدُ بِكُلِّ ذَنْبٍ مَا خَلَا الشِّرْكَ بِاللهِ خَيْرٌ مِنْ أَنْ يَلْقَاهُ بِشَيْءٍ مِنْ هَذِهِ الْأَهْوَاءِ وَذَلِكَ أَنَّهُ رَأَى قَوْمًا يَتَجَادَلُونَ فِي الْقَدَرِ بَيْنَ يَدَيْهِ فَقَالَ الشَّافِعِيُّ فِي كِتَابِ اللهِ الْمَشِيئَةُ لَهُ دُونَ خَلْقِهِ وَالْمَشِيئَةُ إِرَادَةُ اللهِ يَقُولُ اللهُ ﷻ {وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللهُ} فَأَعْلَمَ خَلْقَهُ أَنَّ الْمَشِيئَةَ لَهُ وَكَانَ يُثْبِتُ الْقَدَرَ  

[Machine] Regarding destiny, [Al-Bahr Al-Mutaqaarb] says, "Whatever you wish has been, even if I didn't wish it. And whatever I wish, if you don't wish it, it will not be. You have created people according to your knowledge. In knowledge, the young and the old flow towards the one you bestowed upon, and this one you neglected, and this one you supported. And if you do not support, then some of them are miserable, and some of them are happy. And some of them are ugly, and some of them are beautiful."  

عَنِ الْقَدَرِ فَأَنْشَأَ يَقُولُ [البحر المتقارب] مَا شِئْتَ كَانَ وَإِنْ لَمْ أَشَأْ وَمَا شِئْتُ إِنْ لَمْ تَشَأْ لَمْ يَكُنْ خَلَقْتَ الْعِبَادَ عَلَى مَا عَلِمْتَ فَفِي الْعِلْمِ يَجْرِي الْفَتَى وَالْمُسِنْ عَلَى ذَا مَنَنْتَ وَهَذَا خَذَلْتَ وَهَذَا أَعَنْتَ وَذَا لَمْ تُعِنْ فَمِنْهُمْ شَقِيٌّ وَمِنْهُمْ سَعِيدٌ وَمِنْهُمْ قَبِيحٌ وَمِنْهُمْ حَسَنْ  

[Machine] That Allah creates the creation with creation.  

أَنَّ اللهَ يَخْلُقُ الْخَلْقَ بِخَلْقٍ  

[Machine] Abu Abdullah al-Hafiz and Abu Abdur Rahman as-Sulami informed us, they said: We heard Abu Muhammad Ja'far ibn Muhammad ibn al-Harith saying, "I heard Abu Zakariya Yahya ibn Zakariya saying, 'I heard al-Muzani saying, 'The Quran is the speech of Allah, not created."  

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ وَأَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ قَالَا سَمِعْنَا أَبَا مُحَمَّدٍ جَعْفَرَ بْنَ مُحَمَّدِ بْنِ الْحَارِثِ يَقُولُ سَمِعْتُ أَبَا زَكَرِيَّا يَحْيَى بْنَ زَكَرِيَّا يَقُولُ سَمِعْتُ الْمُزَنِيَّ يَقُولُ الْقُرْآنُ كَلَامُ اللهِ غَيْرُ مَخْلُوقٍ  

[Machine] The sheikh, may Allah have mercy on him, said, "This is the methodology of our scholars, may Allah have mercy on them, regarding these innovators who have been deprived of guidance and have abandoned the clear teachings of the Quran and Sunnah due to their embellished opinions and objectionable interpretations. I heard Abu Hazim, Umar ibn Ahmad al-Abdawi al-Hafiz, say that he heard Zaher ibn Ahmad al-Sarakhsi say, 'When the end of the life of our father, Abu Hassan al-Ash'ari, may Allah have mercy on him, was nearing, he called me in his house in Baghdad and said to me, "Bear witness that I do not declare anyone from the people of this direction as disbelievers because everyone refers to a single deity. The difference is only in the wording." The sheikh, may Allah have mercy on him, said, "Whoever claims that this is also the methodology of Imam Shafi'i, may Allah have mercy on him, do you not see what he said in his book Adab al-Qadi? 'People have deviated in their interpretations of the Quran, Hadith, and analogy, or they differ in matters in which they have become greatly divided, and some have permitted some things that are prohibited, though I will not elaborate on that now. All of this is a later development that did not exist in the time of the Salaf and those who came after them. We do not know of anyone from the Salaf of this Ummah or from their successors who rejected the testimony of someone due to an interpretation, even if it was incorrect and misled him. Furthermore, the testimony of someone who considers lying as a form of shirk or disobedience to Allah is far better than the testimony of someone who lightly dismisses the severity of sin.' They said, 'By the one who has informed us about Imam Shafi'i and others among the scholars, who declared these innovators as disbelievers, their intention was to declare them disbelievers less than traditional disbelievers, just as Allah said, "And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers." (Quran 5:44) Ibn Abbas said, 'It is not the disbelief that you are talking about; it is disbelief that contradicts some of the fundamentals of religion.' The sheikh, may Allah have mercy on him, said, 'It seems that what they intended by declaring them disbelievers is to negate the attributes that Allah has confirmed for Himself and  

الشَّيْخُ رَحِمَهُ اللهُ فَهَذَا مَذْهَبُ أَئِمَّتِنَا رَحِمَهُمُ اللهُ فِي هَؤُلَاءِ الْمُبْتَدِعَةِ الَّذِينَ حُرِمُوا التَّوْفِيقَ وَتَرَكُوا ظَاهِرَ الْكِتَابِ وَالسُّنَّةِ بِآرَائِهِمُ الْمُزَخْرَفَةِ وَتَأْوِيلَاتِهِمُ الْمُسْتَنْكَرَةِ وَقَدْ سَمِعْتُ أَبَا حَازِمٍ عُمَرَ بْنَ أَحْمَدَ الْعَبْدَوِيَّ الْحَافِظَ يَقُولُ سَمِعْتُ زَاهِرَ بْنَ أَحْمَدَ السَّرَخْسِيَّ يَقُولُ لَمَّا قَرُبَ حَضُورُ أَجَلِ أَبِي الْحَسَنِ الْأَشْعَرِيِّ رَحِمَهُ اللهُ فِي دَارِي بِبَغْدَادَ دَعَانِي فَقَالَ اشْهَدْ عَلَيَّ أَنِّي لَا أُكَفِّرُ أَحَدًا مِنْ أَهْلِ هَذِهِ الْقِبْلَةِ لِأَنَّ الْكَلَّ يُشِيرُونَ إِلَى مَعْبُودٍ وَاحِدٍ وَإِنَّمَا هَذَا اخْتِلَافُ الْعِبَارَاتِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ فَمَنْ ذَهَبَ إِلَى هَذَا زَعَمَ أَنَّ هَذَا أَيْضًا مَذْهَبُ الشَّافِعِيِّ رَحِمَهُ اللهُ أَلَا تَرَاهُ قَالَ فِي كِتَابِ أَدَبِ الْقَاضِي ذَهَبَ النَّاسُ مَنْ تَأَوَّلَ الْقُرْآنَ وَالْأَحَادِيثَ وَالْقِيَاسَ أَوْ مَنْ ذَهَبَ مِنْهُمْ إِلَى أُمُورٍ اخْتَلَفُوا فِيهَا فَتَبَايَنُوا فِيهَا تَبَايُنًا شَدِيدًا وَاسْتَحَلَّ فِيهَا بَعْضُهُمْ مِنْ بَعْضٍ بَعْضَ مَا تَطُولُ حِكَايَتُهُ وَكُلُّ ذَلِكَ مُتَقَادِمٌ مِنْهُ مَا كَانَ فِي عَهْدِ السَّلَفِ وَبَعْدَهُمْ إِلَى الْيَوْمِ فَلَمْ نَعْلَمْ أَحَدًا مِنْ سَلَفِ هَذِهِ الْأُمَّةِ يُقْتَدَى بِهِ وَلَا مِنَ التَّابِعِينَ بَعْدَهُمْ رَدَّ شَهَادَةَ أَحَدٍ بِتَأْوِيلٍ وَإِنْ خَطَّأَهُ وَضَلَّلَهُ ثُمَّ سَاقَ الْكَلَامَ إِلَى أَنْ قَالَ وَشَهَادَةُ مَنْ يَرَى الْكَذِبَ شِرْكًا بِاللهِ أَوْ مَعْصِيَةً لَهُ يُوجِبُ عَلَيْهَا النَّارَ أَوْلَى أَنْ تَطِيبَ النَّفْسُ عَلَيْهَا مِنْ شَهَادَةِ مَنْ يُخَفِّفُ الْمَأْثَمَ فِيهَا قَالُوا وَالَّذِي رُوِّينَا عَنِ الشَّافِعِيِّ وَغَيْرِهِ مِنَ الْأَئِمَّةِ مِنْ تَكْفِيرِ هَؤُلَاءِ الْمُبْتَدِعَةِ فَإِنَّمَا أَرَادُوا بِهِ كُفْرًا دُونَ كُفْرٍ هُوَ كَمَا قَالَ اللهُ ﷻ {وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ} [المائدة 44] قَالَ ابْنُ عَبَّاسٍ إِنَّهُ لَيْسَ بِالْكُفْرِ الَّذِي تَذْهَبُونَ إِلَيْهِ إِنَّهُ لَيْسَ بِكُفْرٍ يَنْقُلُ عَنْ مِلَّةٍ وَلَكِنْ كُفْرٌ دُونَ كُفْرٍ قَالَ الشَّيْخُ رَحِمَهُ اللهُ فَكَأَنَّهُمْ أَرَادُوا بِتَكْفِيرِهِمْ مَا ذَهَبُوا إِلَيْهِ مِنْ نَفْيِ هَذِهِ الصِّفَاتِ الَّتِي أَثْبَتَهَا اللهُ تَعَالَى لِنَفْسِهِ وَجُحُودِهِمْ لَهَا بِتَأْوِيلٍ بَعِيدٍ مَعَ اعْتِقَادِهِمْ إِثْبَاتَ مَا أَثْبَتَ اللهُ تَعَالَى فَعَدَلُوا عَنِ الظَّاهِرِ بِتَأْوِيلٍ فَلَمْ يَخْرُجُوا بِهِ عَنِ الْمِلَّةِ وَإِنْ كَانَ التَّأْوِيلُ خَطَأً كَمَا لَمْ يَخْرُجْ مَنْ أَنْكَرَ إِثْبَاتَ الْمُعَوِّذَتَيْنِ فِي الْمَصَاحِفِ كَسَائِرِ السُّوَرِ مِنَ الْمِلَّةِ لِمَا ذَهَبَ إِلَيْهِ مِنَ الشُّبْهَةِ وَإِنْ كَانَتْ عِنْدَ غَيْرِهِ خَطَأً وَالَّذِي رُوِّينَا عَنِ النَّبِيِّ ﷺ مِنْ قَوْلِهِ الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ إِنَّمَا سَمَّاهُمْ مَجُوسًا لِمُضَاهَاةِ بَعْضِ مَا يَذْهَبُونَ إِلَيْهِ مَذَاهِبَ الْمَجُوسِ فِي قَوْلِهِمْ بِالْأَصْلَيْنِ وَهُمَا النُّورُ وَالظُّلْمَةُ يَزْعُمُونَ أَنَّ الْخَيْرَ مِنْ فِعْلِ النُّورِ وَأَنَّ الشَّرَّ مِنْ فِعْلِ الظُّلْمَةِ فَصَارُوا ثَنَوِيَّةً كَذَلِكَ الْقَدَرِيَّةُ يُضِيفُونَ الْخَيْرَ إِلَى اللهِ وَالشَّرَّ إِلَى غَيْرِهِ وَاللهُ تَعَالَى خَالِقُ الْخَيْرِ وَالشَّرِّ وَالْأَمْرَانِ مَعًا مُنْضَافَانِ إِلَيْهِ خَلْقًا وَإِيجَادًا إِلَى الْفَاعِلِينَ لَهُمَا مِنْ عِبَادِهِ فِعْلًا وَاكْتِسَابًا هَذَا قَوْلُ أَبِي سُلَيْمَانَ الْخَطَّابِيِّ رَحِمَهُ اللهُ عَلَى الْخَيْرِ وَقَالَ أَبُو بَكْرٍ أَحْمَدُ بْنُ إِسْحَاقَ الصِّبْغِيُّ فِيمَا 20900 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ عَنْهُ فِي الدَّلِيلِ عَلَى أَنَّ الْقَدَرِيَّةَ مَجُوسُ هَذِهِ الْأُمَّةِ إِنَّ الْمَجُوسَ قَالَتْ خَلَقَ اللهُ بَعْضَ هَذِهِ الْأَعْرَاضِ دُونَ بَعْضٍ خَلَقَ النُّورَ وَلَمْ يَخْلُقِ الظُّلْمَةَ وَقَالَتِ الْقَدَرِيَّةُ خَلَقَ اللهُ بَعْضَ الْأَعْرَاضِ دُونَ بَعْضٍ خَلَقَ صَوْتَ الرَّعْدِ وَلَمْ يَخْلُقْ صَوْتَ الْمَقْدَحِ وَقَالَتِ الْمَجُوسُ إِنَّ اللهَ لَمْ يَخْلُقِ الْجَهْلَ وَالنِّسْيَانَ وَقَالَ الْقَدَرِيَّةُ إِنَّ اللهَ لَمْ يَخْلُقِ الْحِفْظَ وَالْعِلْمَ وَالْعَمَلَ وَقَالَتِ الْمَجُوسُ إِنَّ اللهَ لَا يُضِلُّ أَحَدًا وَقَالَتِ الْقَدَرِيَّةُ مِثْلَهُ وَقَدْ قَالَ اللهُ ﷻ {يُضِلُّ مَنْ يَشَاءُ} [الرعد 27] وَقَالَ {يُرِيدُ أَنْ يُغْوِيَكُمْ} [هود 34] قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَإِنَّمَا سَمَّاهُمْ مَجُوسًا لِهَذِهِ الْمَعَانِي أَوْ بَعْضِهَا وَأَضَافَهُمْ مَعَ ذَلِكَ إِلَى الْأُمَّةِ  

[Machine] The Messenger of Allah ﷺ said: "The Jews divided into seventy-one or seventy-two sects, and the Christians divided into seventy-one or seventy-two sects, and my nation will divide into seventy-three sects." Abu Sulaiman al-Khattabi, may Allah have mercy on him, said according to what I have heard from him: "His saying, 'my nation will divide into seventy-three sects', indicates that all of these sects are still within the religion, as the Prophet ﷺ made them all part of his nation. It also indicates that the one who interprets (the texts) does not leave the religion, even if he makes a mistake in his interpretation." The scholar, may Allah have mercy on him, said: "And whoever accuses a Muslim, in general terms, of disbelief based on an interpretation, he does not commit disbelief himself by means of this interpretation, nor does he leave the religion. This has already been mentioned in the book of prayer, in the hadith of Jabir ibn Abdullah regarding the incident of the man who left the prayer of Mu'adh ibn Jabal. Mu'adh came to know about it, and a hypocrite mentioned it to the Prophet ﷺ . The Prophet ﷺ did not order Mu'adh to punish him, but rather ordered him to lighten the prayer. We have also narrated in the story of Hatib ibn Abu Balta'ah, when he wrote to the people of Mecca at the time of the conquest, asking Allah to allow them to travel to them (Muhammad) ﷺ with an army. 'Umar said: "O Messenger of Allah, let me strike the neck of this hypocrite." The Prophet ﷺ said: 'He was present at Badr and 'Umar did not deny his participation in it when he was called by that name, because what he did was a clear indication of hypocrisy. Only the one who accuses a Muslim of disbelief without interpretation commits disbelief himself."  

قَالَ رَسُولُ اللهِ ﷺ افْتَرَقَتِ الْيَهُودُ عَلَى إِحْدَى أَوْ ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً وَتَفَرَّقَتِ النَّصَارَى عَلَى إِحْدَى أَوْ ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً وَتَفْتَرِقُ أُمَّتِي عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً قَالَ أَبُو سُلَيْمَانَ الْخَطَّابِيُّ رَحِمَهُ اللهُ فِيمَا بَلَغَنِي عَنْهُ قَوْلُهُ سَتَفْتَرِقُ أُمَّتِي عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً فِيهِ دَلَالَةٌ عَلَى أَنَّ هَذِهِ الْفِرَقَ كُلَّهَا غَيْرُ خَارِجِينَ مِنَ الدِّينِ إِذِ النَّبِيُّ ﷺ جَعَلَهُمْ كُلَّهُمْ مِنْ أُمَّتِهِ وَفِيهِ أَنَّ الْمُتَأَوِّلَ لَا يَخْرُجُ مِنَ الْمِلَّةِ وَإِنْ أَخْطَأَ فِي تَأْوِيلِهِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَمَنْ كَفَّرَ مُسْلِمًا عَلَى الْإِطْلَاقِ بِتَأْوِيلٍ لَمْ يَخْرُجْ بِتَكْفِيرِهِ إِيَّاهُ بِالتَّأْوِيلِ عَنِ الْمِلَّةِ فَقَدْ مَضَى فِي كِتَابِ الصَّلَاةِ فِي حَدِيثِ جَابِرِ بْنِ عَبْدِ اللهِ فِي قِصَّةِ الرَّجُلِ الَّذِي خَرَجَ مِنْ صَلَاةِ مُعَاذِ بْنِ جَبَلٍ فَبَلَغَ ذَلِكَ مُعَاذًا فَقَالَ مُنَافِقٌ ثُمَّ إِنَّ الرَّجُلَ ذَكَرَ ذَلِكَ لِلنَّبِيِّ ﷺ وَالنَّبِيُّ ﷺ لَمْ يَزِدْ مُعَاذًا عَلَى أَنْ أَمَرَهُ بِتَخْفِيفِ الصَّلَاةِ وَقَالَ أَفَتَّانٌ أَنْتَ ؟ لِتَطْوِيلِهِ الصَّلَاةَ وَرُوِّينَا فِي قِصَّةِ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ حَيْثُ كَتَبَ إِلَى قُرَيْشٍ بِمَسِيرِ النَّبِيِّ ﷺ إِلَيْهِمْ عَامَ الْفَتْحِ أَنَّ عُمَرَ ؓ قَالَ يَا رَسُولَ اللهِ دَعْنِي أَضْرِبْ عُنُقَ هَذَا الْمُنَافِقِ فَقَالَ النَّبِيُّ ﷺ إِنَّهُ قَدْ شَهِدَ بَدْرًا وَلَمْ يُنْكِرْ عَلَى عُمَرَ ؓ تَسْمِيَتَهُ بِذَلِكَ إِذْ كَانَ مَا فَعَلَ عَلَامَةً ظَاهِرَةً عَلَى النِّفَاقِ وَإِنَّمَا يَكْفُرُ مَنْ كَفَّرَ مُسْلِمًا بِغَيْرِ تَأْوِيلٍ  

[Machine] That the Prophet ﷺ said, "Whoever says to his brother, 'You are a disbeliever,' then surely one of them has committed disbelief."  

أَنَّ النَّبِيَّ ﷺ قَالَ أَيُّمَا رَجُلٍ قَالَ لِأَخِيهِ كَافِرٌ فَقَدْ بَاءَ بِهِ أَحَدُهُمَا  

[Machine] Regarding the followers of desires, their testimonies are valid as long as they do not call others to it. But if they call others to it, their testimonies will not be written or accepted. This refers to the recording of knowledge and news.  

عَنْ أَصْحَابِ الْأَهْوَاءِ وَتَجُوزُ شَهَادَاتُهُمْ مَا لَمْ يَدْعُوا إِلَيْهِ فَإِذَا دَعَوْا إِلَيْهِ لَمْ يُكْتَبْ عَنْهُمْ وَلَمْ تَجُزْ شَهَادَاتُهُمْ يُرِيدُ بِكَتَبَةِ الْعِلْمِ الْأَخْبَارَ  

[Machine] Because he sees it as permissible to shed blood or to take someone's wealth, his testimony is rejected as false. Or, among them may be someone who allows himself to give testimony for a man whom he trusts, so he swears for him with the right and testifies on his behalf without being present or hearing it. In this case, his testimony is rejected due to his misuse of testimony with falsehood. Or, among them may be someone who clearly distinguishes another man who differs from him, showing enmity towards him. In this case, his testimony is rejected due to his biased hostility.  

لِأَنَّهُ يَرَاهُ حَلَالَ الدَّمِ أَوْ حَلَالَ الْمَالِ فَتُرَدُّ شَهَادَتُهُ بِالزُّورِ أَوْ يَكُونُ مِنْهُمْ مَنْ يَسْتَحِلُّ أَوْ يَرَى الشَّهَادَةَ لِلرَّجُلِ إِذَا وَثِقَ بِهِ فَيَحْلِفُ لَهُ عَلَى حَقِّهِ وَيَشْهَدُ لَهُ بِالْبَتِّ بِهِ وَلَمْ يَحْضُرْهُ وَلَمْ يَسْمَعْهُ فَتُرَدُّ شَهَادَتُهُ مِنْ قِبَلِ اسْتِحْلَالِهِ الشَّهَادَةَ بِالزُّورِ أَوْ يَكُونُ مِنْهُمْ مَنْ يُبَايِنُ الرَّجُلَ الْمُخَالِفَ لَهُ مُبَايَنَةَ الْعَدَاوَةِ لَهُ فَتُرَدُّ شَهَادَتُهُ مِنْ جِهَةِ الْعَدَاوَةِ