Part 105

* Harb Ibn Isma‘il, Abu Muhammad al-Karméni (2-280 A.H.), was a jurist and a disciple of Ahmad Ibn Hanbal. [Kitab al-/man MZ, p. 387.]

he not complete certain works. For he feared that he could not fully perform what he had been commanded to do; hence, he made the exception despite the fact that he had no doubts about the belief in his heart. That is, he doubted the completion of the works, but not the essence of belief in his heart.

Al-Khallal said that Muhammad Ibn Harn’ told him that when Hubaysh Ibn Sindi discussed this issue, he mentioned that Abu ‘Abd Allah [Ahmad Ibn Hanbal] had cited the words of the Prophet (pbuh) as he stood beside the graves. The Prophet said: “If Allah wills, we will follow you.” Thus, he knew that he was going to die. In the story of the person lying in the grave he said: “You lived as a Muslim, died as a Muslim, and will be resurrected as a Muslim, if Allah wills.” The Prophet (pbuh) also said: “I have concealed my prayer, which will, if Allah wills, benefit whoever who does not associate partners with Allah.” Someone once asked the Prophet (pbuh): “If one of us wakes up in the morning in a state of major ritual impurity, may he fast?” The Prophet (pbuh) said: “I do so and still fast.” The inquirer then said: “But you are not like us. For Allah has forgiven all of your past and future sins.” To this the Prophet (pbuh) replied: “I swear by Allah that I hope I will be the most godfearing of all of you.” Indeed, there are many other hadiths that include the exception, which indicates that the exception is made not due to doubts; for he [the Prophet] made the exception although he was absolutely certain of the occurrence of the events of which he spoke.

He [Ahmad Ibn Hanbal] also said that an old man once came before him and asked him about Iman. He replied that Iman is words and works, which may increase or decrease. The inquirer asked: “Could I say that so-and-so is a believer, if Allah wills?” He [Ahmad] said: “Yes.” The inquirer added: “They tell me that I am in doubt about it.” Ahmad replied: “What an evil thing they have said!” When the man started to leave, Ahmad asked him to come back. He then asked him: “Do they not say that Iman is words and works, which increase and decrease?” The man said: “Yes.” Ahmad then said: “Then you should make the exception.” The man said: “How so, Oh, Abu ‘Abd Allah?” Ahmad replied: “Tell them that they claim that Iman is words and works; they have spoken the words but they have not performed the works. Hence, they ought to make the exception

for the works.” He was asked: “Should we make the exception for Iman?” “Yes,” he said. “I say: ‘I am a believer, if Allah wills.’ But I make the exception with certainty, not based on what is doubtful.” Then he noted that Allah says: “... You shall enter the Sacred Mosque, if Allah wills . . .” (48:27). In this verse Allah tells them that they would enter the Sacred Mosque, “if Allah wills,” although He is sure that they would enter.

THE DESIRABLE ASPECTS OF EXCEPTION AND THE RESPONSE TO THOSE WHO DISAGREE

In his statement, Ahmad [Ibn Hanbal] declared that he made the exception despite the fact that he was completely sure about his present state. He said it with his tongue, while his heart had no doubt about it. He made the exception because works are part of Iman and he was not entirely sure that he would complete his works; rather, he had some doubts regarding this matter. Hence, he negated his doubt and affirmed his certainty concerning what he was completely sure about. He also affirmed his doubt about the thing whose existence he had no certain knowledge of. He declared that it is desirable to make the exception in the latter case, which he did not know whether or not he had fulfilled. It is also permissible in matters one is completely sure about. That is, if one makes the exception about the Iman he has in his heart, it would be permissible, such as in the saying of the Prophet (pbuh): “I swear by Allah that I hope I will be the most godfearing among you.” This matter was already the case in the present, not the future; and since he was the most godfearing, he did not hope to become so in the future. Rather, his hope had to do with a present matter [i.e., at the time he uttered the saying]. Similarly, a believer hopes that if he performs a work, Allah will accept it from him, and he fears that He will not accept it. Allah says: “And those who dispense their charity with their hearts full of fear do so because they will return to their Lord” (23:60). The Prophet (pbuh) said: “It is he who prays, fasts, and gives charity and still fears that Allah would not accept these from him.” The acceptance is either a present or a past matter. And he [the one who hopes] hopes in Allah and fears Him. Fora matter that has future consequences would be either praiseworthy or blameworthy; and a person makes either its good or its bad consequence more probable. It is said that a person places his hope in Allah and fears Him. Thus, the hope and the fear are associated with the present and the past. For the good and

bad consequences of an act are to happen in the future. Therefore, he hopes that Allah will accept his work, with the result that He will reward him and have mercy on him in the future. He also fears that Allah will not accept his work and hence, will not reward him. He likewise fears that Allah will put His curse on him for disobedience which would result in his being punished.

And if someone strives after what he seeks, like a merchant or a messenger whom he has sent on an errand that he is to accomplish in a certain period of time, then when this period of time comes to an end, he says, “I hope that so-and-so has completed the errand.” The accomplishment of the task is past; however, the resulting joy or pleasure or other desired outcomes are in the future. And one says concerning the time when it is customary for pilgrims to enter Makkah, “I hope they have entered.” And he might say of a body of troops that was sent out against unbelievers, “I hope Allah has given victory to the believers and granted them plentiful booty.” And at the time of year when the Nile rises one might say, “I hope the Nile has risen.” Likewise, someone who came to Egypt at this time might have said, “I hope the level of the Nile is high this year.” To someone who owns land and would like it to rain, one might have said, “after it had rained in some parts, I hope the rain is widespread and I hope that such and such a piece of land has received rain.” After all, what one hopes for is something whose presence will cause him to rejoice, while that which he dreads is something whose presence would cause him pain.

This is in turn related to knowledge; the knowledge of such things pertains to the future. For if the person referred to above knew that the Muslims had been victorious, that the pilgrims had entered Makkah, or that the rain had fallen, he would rejoice in such knowledge. Besides this, other desired outcomes would also occur. Otherwise, what he desires and seeks would not occur, in which case he would say, “I hope and I fear,” since that which he desires or dreads is related to knowledge of it, which is itself a matter that is related to the knowledge of such events when they are still in the future. Similarly, those things that are sought through belief, such as happiness and salvation, are future matters, such that when one speaks of them, he should make the exception. This is because what is sought after by means of it is still in the future. Moreover, every future event that is desired or sought after is dependent on the will of Allah, even if one is certain of its occurrence; for apart from Allah’s will, there would be no future whatsoever.

Someone might note that the Arabs say, “idha, when, the unripe dates turn red, come to me,” whereas they do not say, “in, if the unripe dates turn red.” In response, one could say that the intent here is to time the act of coming based on the time of the dates’ ripening, in which case the coming would take place at a certain time that has actually been fulfilled. However, the particle “in,” if, has nothing to with timing; rather, it is merely a conditional particle, which requires that the second action be bound to the first. Hence, a statement that would correspond to the situation at hand would be: “the green dates will become red and sweet, if Allah wills.” And this is true.