. J '-Ɵ  (cont.)

2, pp. 445-475) describes the process--influenced by Greek logic-- that led early heretical groups to the conclusion that imaan is tasdeeq and only tasdeeq. 2 Quoted in ibn Taimiya, al-/maan, p. 1 97. 3 See Muhammad al-Magharaawi, Fath al-Barr fl al-Tarteeb al-Fiqhi li-Tamheed ibn Abdul Barr ȋRiyadh: Majmooat al-Tahafal-Nafais al-Dauliya, 1996), vol. 1, p. 432 and p. 436. Quoted by ibn Taimiya, al-Imaan, p. 43. Sahl ibn Abdullah al-Tustari was one of the early ascetics in Islam. It is their path that the later Sufis claim to follow. However, as can be seen from this quote, many of the later Sufis clearly have left the path of the early ascetics due to the lack of adherence to the Shariah and their following of practices and beliefs that have no foundation in the sunnah. Sahl ibn Abdullah has clearly stated that such acts, even if they are accompanied with "good intentions" are nothing but heresies and do not form part of /maan. 5 See Jamaal Baadi, Al-Athaar al-Waarada an Aimmat al-Sunnah fl Abwaab al-Itiqaad (Riyadh: Daar al-Watn, 1416 A.H.), vol. 2, p. 462, fn. 3. Commentary on the Forty Hadith of al-Nawawi The heart is the driving force behind all actions. Therefore, if the heart is filled with Imaanwith the love of Allah, fear of Allah, hope in Allahit will drive the body to perform acts of obedience and keep away from forbidden, and even doubtful or questionable, acts. Hence, in reality, there is no such thing as true or strong Imaan being in the heart and that not being reflected in the deeds. Such is simply not possible. Ibn Taimiya's view on this point is clearly expressed in his words, It is inconceivable that there be a man who is a believer with confirmed belief in his heart that Allah has obligated him to pray, give zakah, fast and perform the pilgrimage and he lives his whole life without making one prostration to Allah or never fasting any month of Ramadhaan, never paying zakah for the sake of Allah and never making the pilgrimage to His house. This is impossible. This would only happen if the person has hypocrisy and opposition to Islam' in his heart. It would not happen with a true faith. For this reason, Allah describes those who refused to prostrate as unbelievers . . . 2 In the same discussion, ibn Taimiya makes another very important point: This imaan must be reflected in the ritual acts, such as the prayer and fasting, because Allah has made such acts obligatory. It is not sufficient that the person is honest in his speech, fulfills his trust and so forth. These are not sufficient as long as the person does not have the imaan that leads him to the ritual acts. Ibn Taimiya comes to this conclusion because even the polytheists, Jews and Christians believe in and perform those acts. Therefore, a person cannot be considered a believer in Allah and His Messenger if he is not performing any of the rites that were specifically made obligatory in the message of the Prophet Muhammad (peace be upon him).3 The relation between true faith and acts may be one reason why Allah so often describes the believers by the acts they perform. If the true Imaan really exists in the heart, the corresponding good deeds must follow. It is simply inconceivable that the inner aspects are at a level of great faith and the external deeds do not demonstrate that Imaan whatsoever. This is why a believer must always be a "submitter" or Muslim. The belief in his heart drives him to submit externally. On this point, al-Khattaabi wrote, A Muslim could be a mumin4 some of the time. He also may not be a mumin during some times. However, a mumin is a 1 The word ibn Taimiya used as zandiqah, which implies that a person outwardly shows that he is a Muslim while inwardly he hates and opposes Islam. 2 Ibn Taimiya, Majmoo, vol. 7, p. 6 1 1 . 3 Ibn Taimiya, Majmoo, vol. 7 , p. 621 . 4 A Muslim is one who submits outwardly to Allah while a mumin is a believer who has real faith in his heart. Hadith #2: The Hadith of Jibreel Muslim at all times. This is because the root of Islam is submission and enactment. The root of Imaan is belief and affirmation. A person could be outwardly submitting while he is not submitting internally. But he could not be believing on the inside while not submitting externally. Therefore, every mumin is a Muslim and not every Muslim is a mumin. 1 Similarly, ibn Taimiya wrote, If the belief is truly in the heart, the deeds will not delay in following it whatsoever. The complete recognition of Allah and proper love cannot be in the heart if it does not have an overriding effect on the outward deeds. For this reason, Allah has denied faith for those who do not fulfill its necessary consequences.