Part 56

2 Dhar Ibn ‘Abd Allah Abu ‘Umar (?-80) was a transmitter of hadith and a Murji’ite sympathizer. [Kitab al-Iman MZ, p. 206.]

3 Waki Ibn al-Jarrah Ibn Malth (2-811 A.D.) was an authority on the Qur’an and a jurist. [4I-

Fihrist, vol. 2, p. 1121 and al-Zirikli, vol. 9, page 135.]

‘Sharik Ibn ‘Abd Allah Ibn al-Harith al-Nakh‘t (2-177 A H) was a jurist, a judge, and a scholar

of hadith. [AI-Zirikli, vol. 3, p. 239 and Kitab al-Iman MZ, p. 206.]

Abu al-Yamin, al-Hakim Ibn Nafi‘ (2-222 A.H.), was a reciter of the Qur’dn and a scholar of

hadith. [Kitab al-Iman MZ, p. 207.)

‘Shurayh Ibn “Ubayd (2-117 A.H.) was a scholar of Qur’an and hadith in the city of Hims, Syria.

[Kitab al-Iman MZ, p. 207.]

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It was affirmed that ‘Ammar Ibn Yasir said: “Three characteristics lead anyone who possesses them to have true Iman: to be just to oneself, to spend in spite of poverty, and to offer greetings to everybody [to those you know and to those you do not know].” Al-Bukhari recorded this in his Sahih. Also, Jundub Ibn ‘Abd Allah, Ibn ‘Umar, and others said: “We leaned Iman, then we learned the Qur’4n, and in turn increased our Iman. Indeed, there are many other sayings narrated on the authority of the Companions and their Successors that support the fact that Iman either increases or diminishes.

[Malik Ibn Dinar said that belief in one’s heart appears as weak and as frail as a small herb plant.’ If one cares for it, watering it with useful knowledge and good works, removing the thick underbrush that grows up around it and anything else that might weaken or thwart its growth, then soon it will thrive and increase. First it will grow roots, then branches, then fruits, until at last it rivals the mountains in size, casting shade that extends out to infinity. If, however, one shows no concern for it and neglects it, goats will come and pull it out by the roots, some little boy will carry it off, or the thicket will grow up around it, weakening or perhaps destroying it or depriving it of its moisture. And as this plant is, so also is belief.

Khaythamah Ibn ‘Abd al-Rahman said that belief grows fat in times of fertility, and wastes away in times of drought. Its times of fertility are provided by good works, while its times of drought are brought on by sins and acts of disobedience.

One of the pious ancestors was asked: “Is it possible for belief to increase and decrease?” “Yes,” he replied, “it can grow until it towers like a mountain, or shrink until it is no larger than a particle of dust.”

Hudhayfah said in one of his sound traditions: “One might say of a certain man: ‘How long-suffering he is!’ ‘How witty he is!” or, ‘How wise and judicious he is!’ even though he does not have belief in his heart the size of a grain of mustard

* The editor of Kitab of al-Iman, MI.2 (Maktab al-Istami) included a little more than two pages in brackets, which is his custom for material that is not part of the text (pp. 213, 214, and part of 215). He writes that the included material was found in an unpublished manuscript of Kitab alIman. This material was also included in MI.1 but not in any of the other copies: MZ, MKH, or the rest. The translators have not been able to obtain a copy of the manuscript referred to above in order to verify this portion of the text. The material on these pages is a further discussion about the main theme of this chapter. It is observed that the MZ edition, published in 1993, made no. reference to the manuscript under discussion.

seed.” In his other sound traditions we read that “the charms and attractions [of the world] are presented to people’s hearts as a mat is spread out [over the floor], one reed at a time. Any heart that partakes of them is stained with a black spot, while any heart that spurns them will take on a white spot until there comes to be two types of heart: one as white as a stone, which may never be harmed by temptation as long as the heavens and earth remain, and the other as black as an overcast sky, like an overturned earthen vessel that neither recognizes a good deed nor shuns an evil one except that which follows its own desire.” As for the tradition concerning the seventy thousand who enter Paradise without being called to account for [the sufficiency of] their deeds, it provides the most convincing evidence that belief may indeed increase or diminish, since the seventy thousand are described as having powerful, growing belief [that may be seen] through those qualities and attributes that make their belief manifest, and through their dependence on Allah in all of their affairs.

Abu Na‘im related, based on the account of al-Layth Ibn Sa‘d, on the authority of Zayd Ibn ‘Ubayd Allah al-Yazni, on the authority of Abu Rafi‘, who said that a man related to him asked the Messenger of Allah (pbuh) about belief. In response he said: “Do you want me to tell you what pure, unadulterated belief is?” “Yes,” the man replied. “To have such belief means that if you offend or wrong anyone, be it your male or female slave or anyone else, you feel grief and regret; or if you give charity and do good, you feel joy and satisfaction.” A similar tradition is related by others on the authority of Yazid, on the authority of those who heard the Prophet (pbuh), when someone asked him about whether belief in one’s heart may increase or diminish, in reply to which the Prophet gave the response mentioned above. In addition, al-Bazzar said that it was related to us by Muhammad Ibn alHassan al-Basri, on the authority of Hani? Ibn al-Mutawakkil, on the authority of “Abd Allah Ibn Sulayman, on the authority of Ishaq, on the authority of Anas from the Prophet, who said: “There are three things that, if found within a person, cause him to merit reward and bring his belief to perfection: a temperament that enables him to live [peaceably] among people, piety that shields him from danger of disobedience to Allah, and a patient, forbearing spirit by which to ward off the ignorance of the ignorant. And there are four things that cause misery to those in whom they are found: a rigid outlook, hardness of the heart, excessive ambition, and greed for the things of this world.” The first group of attributes indicates the

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increase and strength of one’s belief, while those in the second group are evidence of its weakness and diminution.

Abu Ya‘la al-Mawsili said that it was related to him by ‘Abd Allah al-Qawariri and Yahya Ibn Sa‘id, on the authority of Yazid Ibn Zuray< and Yahya Ibn Sa‘id, who said that it was related to them by ‘Awf that he heard from ‘Ugbah Ibn ‘Abd Allah al-Mazni that Yazid said in his hadith at the mosque in Basrah: “I was told by aman [whose name ‘Awf had forgotten] that he was in Madinah in a mosque with ‘Umar Ibn al-Khattab and ‘Umar said to one of those who were seated with him: ‘What have you heard the Messenger of Allah (pbuh) say about Islam?’ The man replied: ‘I heard him say that Islam began as a single tree trunk; then it was doubled, and then quadrupled. After this it grew to six times and finally flourished.’ Then ‘Umar said to the man: ‘And what can happen after flourishing but that it should diminish?”” This is how it was related by Abu Ya‘la in Musnad “Umar, although in the Musnad of this obscure Companion of the Prophet its mention is more appropriate.

Abu Sulayman said that whoever does someone a good turn by night shall be rewarded by day, and whoever does someone a good turn by day shall be rewarded by night.

The increase of Iman is explicitly cited in many verses of the Quran. For example, Allah says: “For believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His Signs rehearsed, find their belief strengthened . . .” (8:2). Thus, if one feels a tremor in his heart when he hears the Signs of Allah rehearsed [not only when the Signs are revealed], his Iman increases. Indeed, a believer experiences this. When he hears the Signs of Allah rehearsed, his understanding of the meanings of the Qur’4n becomes much clearer, his tendency to do good and his fear of committing evil is strengthened, and his knowledge of Allah and his desire to obey Him becomes stronger. Hence, his Iman increases. Similarly, Allah says: “ Those [believers] to whom the people [hypocrites] said: ‘A great army is gathering against you: and frightened them: but it [only] increased their belief:’ They said: ‘For us Allah suffices, and He is the best Disposer of affairs” (3:173). This increase in belief was due to their saying: “For us Allah suffices, and He is the best Disposer of affairs,” when they were frightened by their enemy [not when the verse was revealed]. Allah also says:

“Whenever there comes down a seerah [a chapter from the Qur’an], some of them say: ‘Which of you has had his belief increased by it?’ Yes, those who believe, their belief is increased, and they do rejoice. But those in whose hearts is a disease, it will add doubt to their doubt ... .” (9:124-25). This increase is not attributed to their affirmation that this seerah was revealed by Allah, but is due to their better understanding and practice of the meanings of the Qur’an. Thus, if it is a command to resort to jihad, their desire [to do this] becomes stronger, and if it is a prohibition from doing an evil, their hatred for doing it becomes stronger. For this reason, Allah says: “And they do rejoice.” Here, the word “rejoice” is not mere affirmation. Allah also says: “Those to whom We have given the Book rejoice at what has been revealed unto you: but there are among the clans those who reject a part thereof . . .” (13:36). Here, rejoicing is a response to the increase of Iman. Allah says: “Stay in the Bounty of Allah. And in His Mercy, in that let them rejoice . . .” (10:58); and “. .. On that Day shall the believers rejoice. With the help of Allah . . .” (30:4-5). Allah also says: “And We have set none but angels as guardians of the Fire; and We have fixed their number only as a trial for unbelievers, in order that the people of the Book may arrive at certainty, and the believers may increase in belief . . .” (74:31); and “It is He who sent down tranquility into the hearts of the believers, that they may add belief to their belief . . 2 (48:4). This verse was revealed when the Prophet (pbuh) came back with his Companions from the Treaty of Hudaybiyyah. Allah makes tranquility a condition for the increase of Iman. The word “tranquility” refers to peace of mind but not to the knowledge and certainty of the heart. Supporting this is His saying on the day of Hunayn. Allah says: “But Allah did pour His calm on his Messenger and on the believers, and sent down forces [angels] which you saw not . . .” (9:26); and“... They two were in the Cave, and he said to his companion: ‘Have no fear, for Allah is with us.’ Then Allah sent down His peace upon him, and strengthened him with forces [angels] which you saw not . . .” (9:40). Indeed, on the day of Hunayn and on the day of the Cave, none of the verses of the Qur’an were revealed. But, Allah sends down His tranquility and peace into the hearts of the believers. Therefore, they came back from Hudaybiyyah in order to increase their Iman. This indicates that the increased Iman is a state of the heart and an attribute of it, and a work akin to its tranquility, calmness, and conviction. Conviction may be achieved through work and tranquility as well as through knowledge. Similarly, doubt may be in the realm of knowledge as well as in the realm of the heart’s tranquility. That is why