Part 41

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would think that this represented the view of the pious ancestors, which is supported by the Book and the Sunnah, and that according to these authorities, every believer is a Muslim though not every Muslim is a believer. However, there is a world of difference between the two [i.e., between this view on one hand, and that of the pious ancestors on the other]. The views of the Mu‘tazilites on Iman and Islam were much closer [to those of the pious ancestors] than are those of the Jahmites. However, the Mu‘tazilites’ belief that the People of the Qiblah abide eternally in Hell was further away from the teaching of the pious ancestors than the views of the Jahmites. Later Islamic authorities, who supported Jahm’s view on the matter of belief, expounded the teaching of the pious ancestors on this question as well as on that of istithna’, making the exception, and on the absence of the Iman that is in the heart wherever the Quran denies its presence. All of this is superficially consistent with the views of the pious ancestors; however, in reality their views are utterly in conflict with the pious ancestors’ teachings. In fact, nothing could be further from the views they actually held. The views of the Mut<tazilites, the Kharijites, and the Karramites concerning the terms Iman and Islam were closer to the views of the pious ancestors than are those of the Jahmites. However, the Mu‘tazilites and the Kharijites claimed that disobedient people shall abide eternally in Hell, which is the furthest one could depart from the view of the pious ancestors. They [the Mu‘tazilites and the Kharijites] were closer to the pious ancestors concerning Iman and Islam yet farther from them in the judgments at which they arrived, In this respect the Jahmites were closer to the pious ancestors, since they held that major sinners do not abide eternally in Hell. Nevertheless, their views on the true nature of Islam and Iman and their realities represented the greatest possible departure from the Book and the Sunnah, while their [teachings] were more in conflict with reason, Islamic law, and the rules of the Arabic language than those of any other sect.

Absolute Iman Requires Works

There is a clear indication in the Qur’4n that absolute Iman requires works. Allah says: “Only those believe in Our Verses who, when they are recited to them, fall down in adoration, and celebrate the praises of their Lord, nor are they [ever] puffed up with pride” (32:15).Then He illustrates the fact that absolute Iman requires works. Thus, He does not acknowledge Iman as belonging to those who, when reminded by the Qur’an, do not perform the required prostration, for prostration during the five prayers is obligatory. However, prostration during recitation is controversial. Some may use the above verse to validate their point of view [that prostration is obligatory]. However, this is not the place to discuss this issue. Likewise, Allah says in the following verses: “Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their belongings and their lives . . .” (49:15); and“... The believers are only those who, when Allah is mentioned, feel a tremor in their hearts . . .” (8:2); and “Only those are believers, who believe in Allah and His Messenger; when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave . . .” (24:62); and also Allah says: “May Allah forgive you [Oh, Muhammad]. Why did you grant them exemption until those who told the truth were seen by you in a clear light, and you had proved them liars? Those who believe in Allah and the Last Day ask you for no exemption from fighting with their goods and persons. And Allah knows well those who do their duty. Only those who ask you for exemption believe not in Allah and the Last Day, and whose hearts are in doubt, so that they are tossed in their doubts to and fro”

These verses are like what Allah says in the following verse: “You [Oh, Muhammad] will not find any people who believe in Allah and the Last Day,

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making friendship with those who oppose Allah and His Messenger . . .”(58:22). And He also says: “If only they had believed in Allah and the Prophet {Muhammad] and in what has been revealed to him, never would they have taken them [the unbelievers] as protectors . . .” (5:81). Allah shows that Iman has requirements and counter-requirements. It requires fulfilling the requirements and rejecting the counter-requirements, which requires affirming its requirements and negating its counter-requirements. Among some of the aspects of its counterrequirements are befriending those who oppose Allah and His Messenger and asking permission from the Messenger to abandon the struggle against the unbelievers. Indeed, it is clear that asking his [the Prophet’s] permission stems from those who do not believe in Allah and the Last Day, as indicated in His saying: “.. . Allah knows well the righteous ones” (9:44). Indeed, the righteous ones are the believers.

Further evidence is found in the following sayings of the Prophet (pbuh): “The fornicator who fornicates is no longer a believer as long as he commits it”; and “He is not a believer whose neighbor feels insecure from his injurious conduct”; and “You will not believe until you love each other”; and “None of you is a believer until I am more beloved to him than his son, his father, and all of mankind”, and also his saying: “No one is a believer from among you until he loves for his brother that which he loves for himself”; and “He who cheats us is not from among us, and he who attacks us with weapons is not from among us.”

The Meaning of Conditioned Iman When Associated With Other Terms

If the word Iman is used in a conditioned sense by being associated either with Islam or with righteous deeds, it may unambiguously refer to Iman that is in the heart. For example, when the following two phrases are conjoined, “those who believe and work righteousness,” both these righteous deeds are implied in Iman. But when they are joined with Iman, two possible interpretations arise. One is that the conjunction of the deeds (which are specific) with Iman (which is absolute) indicates that Iman implies deeds as well as other matters. The other interpretation is that Iman is peculiar to the heart and does not include righteous deeds. The same is true of other words in general, with varying gradations of an absolute or a conditional sense. Examples are the words “good” and “evil” if used as in the sayings of Allah. Allah says: “. .. He will enjoin on them that which is right and forbid them that which is wrong . . .” (7:157); and “You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong . . .” (3:110). Allah also says: “The believers, men and women, are friends of each other, they enjoin good and forbid evil . . .” (9:71). This indicates that the word “good” encompasses all that is good, and that the word “evil” implies all that is wrong. However, if the words “good” and “evil” are joined to something more specific, as in the following saying of Allah, then they could be joined with what is more specific. Allah says: “In most of their secret talks there is no good: but if one exhorts to a deed of charity or good or conciliation between people . . .” (4:114). The words “good,” “charity,” and “conciliation” are differentiated from each other in the same way that the words Iman and deeds are. The same token applies to Allah’s saying: “. .. For prayer restrains from shameful and unjust deeds ...” (29:45), wherein He differentiates between shameful and unjust deeds, as in His saying: “. . . and forbid evil . . .” (9:71). And then He mentions, along with evil

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deeds, two other concepts: justice and perfection. Allah says: “Indeed Allah enjoins justice and perfection in performing [religious duties], giving to kinsfolk, and forbidding evil [deeds], what is wrong and acts of oppression . . .” (16:90). The word “oppression” stands in contrast to the two positive concepts mentioned in the verse. Furthermore, in this verse, the word munkar, evil deeds, is cited along with “oppression” and “what is wrong.”

Another term that belongs in this discussion is al-‘ibadah, worship. When there is an absolute command to worship Allah, that worship includes everything Allah commands us to do—for example, depending on Allah and seeking Allah’s aid. Such actions are implied, as in the following Qur?anic verses. Allah says “I have created both jinn and humans only to worship Me” (51:57). Allah also says: “And worship Allah and associate nothing with Him in worship . . .”' (4:36); and “Oh people worship your Lord who created you. . .” (2:21); and “Indeed we have sent down the Book to you [Oh, Muhammad] in truth: so worship Allah by doing religious deeds sincerely” (39:2); and “Say [Oh, Muhammad] ‘I worship only Allah by doing religious deeds sincerely for His Sake only’” (39:14); and “Say [Oh, Muhammad] ‘Do you order me to worship other than Allah, Oh you ignorant ones?’”’ (39:64). The term “worship” might be associated with other words as well, as in the verses which read: “You we worship and You we seek help from” (1:5); and “. . . So worship Him [Oh, Muhammad] and put your trust in Him. . .” (11:123); He also says: “And worship Allah and fear Him and obey me” (71:3). Likewise, when the phrase, ta‘at Allah, obedience to Allah, occurs alone it includes everything that Allah commands. Also included within this is obedience to the Messenger. Similar to these is the term al-taqwa, piety or fear of Allah, which encompasses doing all that is commanded and abandoning everything that is forbidden.

According to Talaq Ibn Habib, taqw, piery, is defined as “acting in obedience to Allah by the light of Allah and in hopes of Allah’s mercy, as well as abandoning all disobedience to Allah, by the light of Allah, and in fear of Allah’s retribution.” This is consistent with the verse that reads: Allah says: “Indeed the pious ones will be in the midst of Gardens and Rivers [Paradise]. Ina seat of Truth [i-e., Paradise], near the Omnipotent King” (54:54-55). This term, taqwa, may also be associated

"In the MI.2 edition (p. 155) this portion of this verse is repeated twice. It is obviously a simple typographical error.