‘Aqīdah of Qutaybah bin Saʿīd (D. 240)

قال قتيبة بن سعيد: هَذَا قَوْلُ الْأَئِمَّةِ الْمَأْخُوذُ فِي الْإِسْلَامِ وَالسُّنَّةِ: الرِّضَا بِقَضَاءِ اللَّهِ وَالاسْتِسْلَامُ لَأَمْرِهِ وَالصَّبْرُ عَلَى حُكْمِهِ وَالْإِيْمَانُ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ وَالْأَخْذُ بِمَا أَمَرَ اللهُ عَزَّ وَجَلَّ وَالنَّهْيُ عَمَّا نَهَى اللَّهُ عَنْهُ وَإِخْلَاصُ الْعَمَلِ لِلَّهِ وَتَرْكُ الْجَدَلِ وَالْمِرَاءِ وَالْخُصُومَاتِ فِي الدِّينِ وَالْمَسْحُ عَلَى الْخُفَّيْنِ وَالْجِهَادُ مَعَ كُلِّ خَلِيفَةٍ جِهَادُ الْكُفَّارِ، لَكَ جِهَادُهُ وَعَلَيْهِ شَرُّهُ وَالْجَمَاعَةُ مَعَ كُلِّ بَرٍ وَفَاجِرٍ يَعْنِي الْجُمُعَةَ وَالْعِيدَيْنِ وَالصَّلَاةُ عَلَى مَنْ مَاتَ مِنْ أَهْلِ الْقِبْلَةِ سُنَّةٌ وَالْإِيْمَانُ قَوْلٌ وَعَمَلٌ وَالْإِيْمَانُ يَتَفَاضَلُ وَالْقُرْآنُ كَلَامُ اللَّهِ عَزَّ وَجَلَّ وَأَنْ لَا نُنْزِلَ أَحَدًا مِنْ أَهْلِ الْقِبْلَةِ جَنَّةً وَلَا نَارًا وَلَا نَقْطَعُ الشَّهَادَةَ عَلَى أَحَدٍ مِنْ أَهْلِ التَّوْحِيدِ وَإِنْ عَمِلَ بِالْكَبَائِرِ وَلَا نُكَفِّرُ أَحَدًا بِذَنْبِ إِلَّا تَرْكَ الصَّلَاةِ وَإِنْ عَمِلَ بِالْكَبَائِرِ، وَأَنْ لَا نَخْرُجَ عَلَى الْأمَرَاءِ بِالسَّيْفِ وَإِنْ حَارَبُوا، وَنَبْرَأُ مِنْ كُلِّ مَنْ يَرَى السَّيْفَ عَلَى الْمُسْلِمِينَ كَائِنَا مَنْ كَانَ وَأَفْضَلُ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيُّهَا أَبُو بَكْرٍ ثُمَّ عُمَرُ ثُمَّ عُثْمَانُ، وَالْكَفُ عَنْ مَسَاوِي أَصْحَابِ مُحَمَّدٍ ﷺ ، وَلَا نَذْكُرُ أَحَدًا مِنْهُمْ بِسُوءٍ وَلَا نَنْتَقِصُ أَحَدًا مِنْهُمْ وَالْإِيْمَانُ بِالرُّؤْيةِ وَالتَّصْدِيقُ بِالْأَحَادِيثِ الَّتِي جَاءَتْ عَنْ رَسُولِ اللَّهِ ﷺ مَا فِي الرُّؤْيَةِ حَقّ وَاتَّبَاعُ كُلِّ أَثْرِ جَاءَ عَنْ رَسُولِ اللَّهِ ﷺ مَا إِلَّا أَنْ يُعْلَمَ أَنَّهُ مَنْسُوخٌ فَيُتَّبَعُ نَاسِخُهُ وَعَذَابُ الْقَبْرِ حَقٌّ وَالْمِيزَانُ حَقٌّ وَالْحَوْضُ حَقٌّ وَالشَّفَاعَةُ حَقٌّ وَقَوْمٌ يَخْرُجُونَ مِنَ النَّارِ حَقٌّ وَخُرُوجُ الدَّجَّالِ حَقٌّ وَالرَّحِمُ حَقٌّ، وَإِذَا رَأَيْتَ الرَّجُلَ يُحِبُّ سُفْيَانَ الثَّوْرِيِّ وَمَالِكَ بْنَ أَنَسٍ وَأَيُّوبَ السَّخْتِيَانِي وَعَبْدَ اللَّهِ بْنَ عَوْن وَيُونُسَ بْنَ عُبَيْدٍ وَسُلَيْمَانَ التَّيْمِيَّ وَشَرِيكاً وَأَبَا الْأَحْوَصِ وَالْفُضَيْلَ بْنَ عِيَاضٍ وَسُفْيَانَ بْنَ عُيَيْنَةَ وَاللَّيْثَ بْنَ سَعْدٍ وَابْنَ الْمُبَارَكِ وَوَكِيعَ بْنَ الْجَرَّاحِ وَيَحْيَى بْنَ سَعِيدٍ وَعَبْدَ الرَّحْمَنِ بْنَ مَهْدِي وَيَحْيَى بْنَ يَحْيِي وَأَحْمَدَ بْنَ حَنْبَلٍ وَإِسْحَاقَ بْنَ رَاهَوَيْهِ فَاعْلَمْ أَنَّهُ عَلَى الطَّرِيقِ، وَإِذَا رَأَيْتَ الرَّجُلَ يَقُولُ: هؤُلَاءِ الشُّكَّاكُ فَاحْذَرُوهُ فَإِنَّهُ عَلَى غَيْرِ الطَّرِيقِ، وَإِذَا قَالَ الْمُشَبِّهَةُ فَاحْذَرُوهُ؛ فَإِنَّهُ جَهْمِيٌّ، وَإِذَا قَالَ الْمُجَبِّرَةُ فَاحْذَرُوهُ فَإِنَّهُ قَدَرِيٌّ، وَالْإِيْمَانُ يَتَفَاضَلُ وَالْإِيْمَانُ قَوْلٌ وَعَمَلٌ وَنِيَّةٌ، وَالصَّلَاةُ مِنَ الْإِيْمَانِ وَالزَّكَاةُ مِنَ الْإِيْمَانِ وَالْحَجُ مِنَ الْإِيْمَانِ وَإِمَاطَةُ الْأَذَى عَنِ الطَّرِيقِ مِنَ الْإِيمَانِ، وَنَقُولُ النَّاسُ عِنْدَنَا مُؤْمِنُونَ بِالاسْمِ الَّذِي سَمَّاهُمُ اللَّهُ فِي الْإِقْرَارِ وَالْحُدُودِ وَالْمَوَارِيثِ، وَلَا نَقُولُ حَقًّا وَلَا نَقُولُ عِنْدَ اللَّهِ وَلَا نَقُوْلُ كَإِيْمَان جِبْرِيلَ وَمِيكَائِيلَ لأَنَّ إِيمَانَهُمَا مُتَقَبَّلٌ، وَلَا يُصَلَّى خَلْفَ الْقَدَرِي وَلَا الرَّافِضِيِّ وَلَا الْجَهْمِي، وَمَنْ قَالَ إِنَّ هَذِهِ الْآيَةَ مَخْلُوقَةٌ فَقَدْ كَفَرَ {إِنَّنِي أَنَا اللهُ لَا إِلهَ إِلَّا أَنَا فَاعْبُدُني} [طه: 14]. وَمَا كَانَ اللَّهُ لَيَأْمُرَ مُوسَى أَنْ يَعْبُدَ مَخْلُوقًا، وَيُعْرَفُ اللهُ فِي السَّمَاءِ السَّابِعَةِ عَلَى عَرْشِهِ كَمَا قَالَ: {الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى لَهُ مَا فِي السَّمَوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى} وَالْجَنَّةُ وَالنَّارُ مَخْلُوقَتَانِ وَلَا تَفْنَيَانِ وَالصَّلَاةُ فَرِيضَةٌ مِنَ اللَّهِ وَاجِبَةٌ بِتَمَامِ رُكُوعِهَا وَسُجُودِهَا وَالْقِرَاءَةِ فِيهَا [شعار أصحاب الحديث (17) وسنده صحيح]

Qutaybah ibn Saʿīd said, this is the statement of the Imāms that is accepted in Islām and the Sunnah:

Contentment with the decree of Allāh
Submission to His command
Patience upon His judgment
Faith (Īmān) in destiny (Qadar), its good and its evil
Adhering to what Allāh ‘Azza wa Jall has commanded and abstaining from what Allāh has forbidden.
Sincerity of action for Allāh
Abandoning argumentation, disputation, and contention in matters of religion.
Wiping over the khuffayn (leather socks).
Jihād against the disbelievers alongside every Khalīfah. For you is (the reward of) his jihād, and upon him is (the burden of) his evil
(Performing) the congregational prayer with every righteous and sinful person meaning the Jumuʿah and the two ʿEids.
And the prayer over whoever dies from the people of the Qiblah is a (recommended) Sunnah
Īmān is speech and action, and Īmān has levels.
The Qurʾān is the speech of Allāh, ‘Azza wa Jall.
We do not assign anyone from the people of the Qiblah to Paradise or Hellfire (with certainty) nor do we definitively testify for anyone from the people of Tawḥīd (as such) even if they commit major sins.
We do not declare anyone a disbeliever (takfīr) for a sin except for abandoning Ṣalāh, even if they commit major sins.
We do not rebel against the rulers with the sword, even if they fight (us)
We free ourselves from everyone who holds the view of (raising) the sword against the Muslims, whoever he may be.
The best of this Ummah after its Prophet ﷺ is Abū Bakr, then ʿUmar, then ʿUthmān.
Refraining from (mentioning) the faults of the Companions of Muḥammad ﷺ
we do not mention any of them with evil, nor do we revile any of them.
Belief in the Ruʾyah (believers seeing Allāh on the Day of Resurrection) and affirming the aḥādīth that have come from the Messenger of Allāh ﷺ regarding the Ruʾyah as true.
Following every narration that has come from the Messenger of Allāh ﷺ unless it is known that it is abrogated (mansūkh), in which case its abrogator (nāsikh) is followed.
The punishment of the grave is true.
The Scale (al-Mīzān) is true.
The Pool (al-Ḥawḍ i.e Kawthar) is true.
The Intercession is true.
And that a group emerging from the Hellfire (to be taken to Paradise) is true.
The emergence of the Dajjāl is true.
The ties of kinship (al-raḥim) is true.
If you see a man who loves Sufyān al-Thawrī, Mālik ibn Anas, Ayyūb al-Sakhtiyānī, ʿAbdullāh ibn ʿAwn, Yūnus ibn ʿUbayd, Sulaymān al-Taymī, Sharīk [al-Qāḍī], Abū al-Aḥwaṣ, al-Fuḍayl ibn ʿIyāḍ, Sufyān ibn ʿUyaynah, al-Layth ibn Saʿd, Ibn al-Mubārak, Wakīʿ ibn al-Jarrāḥ, Yaḥyā ibn Saʿīd (al-Qaṭṭān), ʿAbd al-Raḥmān ibn Mahdī, Yaḥyā ibn Yaḥyā (al-Naysābūrī), Aḥmad ibn Ḥanbal, and Isḥāq ibn Rāhwayh, then know that he is upon the (correct) path.
And if you see a man who says, “These are skeptics” then beware of him, for he is not upon the (correct) path.
And if he calls them “Mushabbihah” (those who liken Allāh to creation), then beware of him, for he is a Jahmī.
And if he calls them “Mujabbirah” (those who say we are forced in our actions), then beware of him, for he is a Qadarī (one who denies predestination).
Īmān increases and decreases.
Īmān is speech, action, and intention (niyyah).
Ṣalāh is from Īmān,
Zakāh is from Īmān,
Ḥajj is from Īmān,
and removing harmful things from the path is from Īmān.
We say that people, in our view, are believers (muʾminūn) by the name Allāh has given them in terms of acknowledgment (al-iqrār), legal punishments (al-ḥudūd), and inheritance (al-mawārīth).
We do not say (they are) surely (believers) and we do not say “in the sight of Allāh”
nor do we say (our Īmān is) like the Īmān of Jibrīl and Mīkāʾīl, because their Īmān is accepted.
Prayer is not to be performed behind a Qadarī, nor a Rāfiḍī, nor a Jahmī.
Whoever says that this Ayah is created has indeed done Kufr: {“Indeed, I am Allāh. There is none deserving worship but Me, so worship Me.”} [Ṭāhā: 14]. And Allāh would not command Mūsā to worship a created being.
Allāh is known to be above the seventh heaven, upon His Throne (ʿArsh), as He said: {“al-Rahman did istiwa upon the Throne(1). To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil.”} [Ṭāhā: 5-6].
Paradise and Hellfire are two created things, and they will not cease to exist.
Ṣalāh is an obligation (farīḍah) from Allāh, obligatory with its complete rukūʿ, sujūd, and recitation therein.