Part 48

THE INVALIDITY OF THE IDEA THAT IMAN IS MERE ASSENT AND KNOWLEDGE OF THE HEART

The author refutes the claim of Jahm Ibn Safwan and his followers, who believed that Iman is mere tasdiq, assent, in the heart and knowledge in the heart, so they did not include the works of the heart as part of Iman. Moreover, they believed that one may have true Iman in his heart even if he puts a curse on Allah and His Messenger, becomes an enemy of the followers of Allah, and becomes a supporter and friend to Allah’s enemies; killing the prophets, razing mosques, handling copies of the Qur’an irreverently, and showing the utmost honor to unbelievers while treating believers with contempt. Jahm and his followers claimed that all such behaviors were merely acts of disobedience that did not nullify the belief in one’s heart. Rather, even though one does all these things, he remains a believer inwardly in the sight of Allah. However, they acknowledged that in worldly terms such a person would indeed be judged an unbeliever. This is because although by his words he may be judged outwardly to be an unbeliever, he may be inwardly other than what he professes. Furthermore, they believed that if the Book, the Sunnah, and the Consensus of Opinion say that he is an unbeliever and will be punished in the Hereafter, then this indicates that he has no knowledge and belief in his heart. Hence, unbelief, according to them, is one thing: namely, ignorance;

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and Iman is also one thing: namely, knowledge or belief and disbelief of the heart. For they were in disagreement as to whether the tasdiq, assent, of the heart is the same as knowledge or something else.

This view [i.e., the view that belief is the same thing as knowledge] has been held by many scholastic theologians and followers of the Murjiite sect, though it is the most corrupt interpretation of belief that has ever been adopted. Some of the pious ancestors, such as Waki‘ Ibn al-Jarrah, Ahmad Ibn Hanbal, Abu ‘Ubayd, and others, declared anyone who held this view to be an unbeliever. In support of their position, they noted the fact that Iblis, the devil, is clearly an unbeliever according to what we read in the Qur’an; however, he is not an unbeliever because of having disbelieved some particular report, but rather because he was so arrogant and proud that he refused to bow down to Adam. Similarly, Allah says of Pharaoh and his people: “And they denied them [those verses}, though their souls acknowledged them, for spite and arrogance . . .” (27:14). Speaking to Pharaoh, Moses said: “Indeed, you know that these signs have been sent down by none but the Lord of the Heavens and the Earth as clear [proofs] . . .” (17:102). The larger context of Moses’ statement is as follows: “And indeed We gave to Moses nine clear signs. Ask then the Children of Israel, when he came to them, then Pharaoh said to him: ‘Oh, Moses! I think you are indeed bewitched.” He [Moses] said: ‘Indeed, you know that these signs have been sent down by none but the Lord of the Heavens and the Earth as clear [proofs]. And I think you are indeed, Oh, Pharaoh, doomed to destruction’”’(17:101-2). Thus spoke Moses, who was both truthful and trustworthy. Allah says: “He [Moses] said: ‘Indeed, you know that these signs have been sent down by none but the Lord of the Heavens and the Earth as clear [proofs] .. .”” (17:102), thus indicating that Pharaoh was aware of the fact that Allah had sent down these signs. Thus, Pharaoh was among Allah’s most obstinate, oppressive creatures—not because of lack of knowledge on his part, but because of the corruption of his will. Allah says: “Indeed, Pharaoh exalted himself in the land and made its people into sects, weakening a group among them, killing their sons, and letting their females live. Indeed, he was one of the corrupt ones” (28:4); and “And they denied them [those verses], though their souls acknowledged them, for spite and arrogance . . .” (27:14). Similarly, Allah says of the Jews: “Those to whom We gave the Scripture [Jews and Christians] recognize him [Muhammad] as they recognize their sons . . .” (2:146);

THE Two BASic ERRORS OF THE MuRuJPITES

The first error of the Murji’ites: The Murji’ites thought that Iman, belief, was mere tasdiq, assent, and ‘ilm, knowledge, without work, state, action, will, love and humility in the heart. This is one of the. gravest errors the Murji’ites ever committed. For the works of the heart, which some Sifis call states and ranks, are part of the obligations that Allah and His Messenger have laid down; therefore, they are part of the belief required of us. They also include what Allah makes desirable but not obligatory, and are therefore the part of Iman that is not required, but merits reward by Allah. The former is necessary for every believer and whoever is confined to it is among the righteous, while the latter is necessary for those who draw especially near to Allah, such as loving Allah and His Messenger, holding Allah and His Messenger dearer than anything else, cherishing Allah and His Messenger, struggling in the Cause of Allah more dearly than one’s family and property, fearing Allah, expecting good from none but Allah, putting trust in none but Allah, and being completely devoted to Him. Allah says: “[A voice will say] This is what was promised for you, for everyone who turned [to Allah] in sincere repentance, who kept [His Law], who feared [Allah] Most Gracious Unseen, and brought a heart turned in devotion [to Him]” (50:32—33) and such similar things, like the love of Allah, the hate of Allah, the support of Allah, and the enmity toward Allah.

The second error of the Murji? ites was their belief that if al-Shari‘, the Legislator [the Prophet], judges someone to be an unbeliever who will abide forever in Hell, then the reason would be the lack of knowledge and tasdiq, assent, in his heart. In this matter they [the Murji’ites] contradicted common sense, reason, and law and all that people considered right through their natural disposition. For one may know [in his heart] but deny that he is wrong and that others are right. In general, those who denied that Allah sent down the Messengers knew [in their hearts] that the Messengers were right and persons of the truth, but they disbelieved them either out of covetousness and a desire for preeminence or out of their love for the religion they followed and the attainments that their old religion afforded them, such as wealth, power, alliances with other tribes, and so on. For this reason they

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saw following the Messenger as forcing them to abandon objects of affection and attachment or even to suffer harm, and it was this that caused them to disbelieve the prophets and set themselves against them. Hence, Iblis, the devil, and Pharaoh were considered the most blasphemous of all people who really knew that they were wrong and that the Messengers were right. For this reason unbelievers never cited sound arguments to challenge the truthfulness of the Messengers but depended on their contradictory wills and desires. An example is their saying to Noah. Allah says: “. . . They said: ‘Shall we believe in you when it is the meanest (of the people] that follow you?’” (26:11 1). It is known that the following of the meanest did not cast doubt on the truthfulness of Noah. Rather, they disliked the notion of having to associate with such people [i.e., those referred to in the verse as al-ardhaliina, the meanest of the people]. Similarly, the polytheists asked the Prophet (pbuh) to cast out the weak, such as Sa‘d Ibn Abi Waqqis, Ibn Mas‘id, Khubab Ibn al-Irth, ‘Ammar Ibn YAsir, Bilal, and others [from his community]. This occurred in Makkah, before there were ahl sifah, people of distinction, so Allah reveals the verse that says: “And turn not away (Oh, Muhammad] those who invoke their Lord, morning and afternoon seeking His Face. You are accountable to them for nothing, and they are accountable to you for nothing, that you may turn them away, and thus become one of the unjust ones. Thus, We have tried some of them with others, that they may say: ‘Is it these [who are believers} that Allah has favored from among us? Does not Allah know best those who are grateful?’”

In a similar vein, Pharaoh said: “They said: ‘Shall we believe in two men like ourselves? And their people are subject to us!’” (23:47). And the statement of Pharaoh: “He [the Pharaoh] said to [Moses]: ‘Did we not bring you up among us as a child? And you did dwell many years with us. And you did your deed, which you did, i.e., the crime of killing a man. And are you one of the unbelievers” (26:18-19)? While the polytheists among the Arabs said that Allah says: “And they say: ‘If we follow the guidance with you, we would be snatched away from our land . . .” (28:57). Allah also says: “. .. Have we not established for them a secure Sanctuary [Makkah], to which are brought fruits of all kinds . . .”” (28:57); while the tribe of Shu‘ayb said to him [the Prophet] that Allah says: “They said: ‘Oh, Shu‘ayb! Does your prayer command you that we abandon what our fathers used to worship, or that we abandon doing what we like with our property? ...’"(11:87). And the saying of most of the polytheists, Allah says: “... We found

our fathers following a certain religion, and we do guide ourselves by their footsteps” (43:22).

These examples do not refute the veracity of the Messengers, but indicate that the evidence contradicts their [the Murji?ites’] will, desires, and habits; for this reason they did not follow the Messengers. Hence they are considered unbelievers. Indeed, Abu Talib [the Prophet’s uncle] and others who loved the Prophet (pbuh) loved to see him in a distinguished position, did not have any envy against him, and knew about his truthfulness. However, they could not bear to leave the religion of their forefathers or listen to the curses that the Quraysh tribe hurled at them. Hence, they did not abandon Iman for lack of knowledge but out of their own desire. Then, how can they say that every unbeliever rejects Iman for lack of knowledge of Allah!