Part 80

Allah makes one thing the opposite of both Iman and Islam [if Iman and Islam did not have the same meaning, their opposites would not be one thing]. Allah says: “How shall Allah guide those who reject belief after they accepted it? . . .” (3:86); and“, .. Would He order you to unbelief after you have bowed your will [to Allah in Islam]?” (3:80). Hence He has made unbelief the opposite of both Iman and Islam. He [Abu Talib al-Makki] said that the Prophet (pbuh) pointed out that Iman and Islam are of the same kind. For example, in the hadith narrated by Ibn ‘Umar, the Prophet (pbuh) said: “Islam is built on five [pillars].” He [al-Makki] also said, with reference to the hadith of Ibn ‘Abbas, on the authority of the delegation of “Abd al-Qays, that they asked him [the Prophet] about Iman and he indicated the five pillars, thus pointing out that there is no covert Iman without overt Islam. Nor is there any overt Islam without covert Iman, for Iman and works are mutually connected. The possessor of just one of them [Iman or Islam] will not be of benefit to the possessor.

THE CONCEPT OF IMAN AND RELATED ISSUES 333

He [Abu Talib al-Makki] also said that in Gabriel’s saying the Prophet (pbuh) differentiated between Iman and Islam regarding the details of the acts of the heart in accordance with the meanings that we have described. They are details of the acts of the body, which reflect the outward deeds and are not connected with differentiating, in meaning, between Islam and Iman. Hence, the hadith provides no evidence for the difference between the two concepts with regard to judgment. Abu Talib added: “A worshiper of Allah can be a believing Muslim.” Thus, what he mentioned concerning the secret of the heart is the description of the heart, and what he described overtly is the description of the body.

He [Abu Talib] also said that the Islamic community agreed that if a worshiper of Allah believes in all that is mentioned in the sayings of Gabriel [about Iman], but does not act according to what is mentioned in it about Islam, he would not be called a believer. Neither would he be called a Muslim if he does all that is mentioned in the saying of Gabriel about Islam yet does not believe in what Gabriel said about Iman. And as is well known, the Prophet (pbuh) said: “The [Muslim] community does not unanimously agree on what is false or misleading.”

THE RESPONSE TO ABU TALIB AL-MAKKI FOR NOT MAKING A CLEAR DISTINCTION BETWEEN IMAN AND ISLAM

By his last statement, Abu Talib meant the consensus of the Companions and their followers. Legally speaking, such a person is not regarded as a believer. Nor is he called a Muslim if he denies some of the pillars, if he knows what the Prophet (pbuh) said but does not believe it, or if he does not have any considerable agreement with those who simply follow their own whims. Abu Talib used to be well versed on their views. Therefore, | believe that this is what Abu Talib meant in chapter 33 of his book, which deals with the details of Islam and Iman and explains the intentions of the heart from the point of view of the Orthodox Muslim community. The author opposes the views of Abu Talib on two points. One is that the Muslims who deserve a reward must have the required and detailed Iman described in Gabriel’s saying. The other point is that the Prophet (pbuh) used the name “believer” in some places and the word Muslim in others [e.g., the hadith narrated by Sa‘d Ibn Abi Waqqis in which Sa‘d said that the man is a believer; whereas the Prophet (pbuh) said: “. . . or a Muslim”). For the traits of a Muslim

are different from those of a believer. Indeed, Muslim jurists have debated over the interpretation of the hadith narrated by Sa‘d Ibn Abi Waqqas. They argued that, in this hadith, the Prophet (pbuh) did not say: “or a Muslim” in order to indicate that the man did not have the traits of a believer. If he had, he would have negated the possibility of perfect Iman for pious people who follow a middle course and are therefore rewarded Paradise without punishment. However, this is not the case. For both Orthodox Muslims and heretics unanimously agree that such a man is a believer. For if it were possible to negate one’s Iman because of the presence of a better believer [than he], then the Iman of many believers and Prophets would be negated, which would make no sense at all.

Indeed, it has been mentioned that such a thing is not included in the sayings of Allah and His Messenger. However, this hadith refers only to someone who is a Muslim, but not a believer. Such a man ranks lower than the pious people of Paradise who follow a middle course, since their Iman is imperfect. They are so because they neglected an obligation for which they deserve Paradise if they are able to do it. And if they are not able to do so, they are still considered as imperfect believers. That is, even if such people enter Paradise, they are not like those who had total Iman and died before either knowing or performing detailed Iman. Such people, although they enter Paradise, are not treated like those who know and fulfill the obligations. However, it may be said that the righteous ones, the “people of the right hand,” also have different ranks, as illustrated in the following hadith: “The strong believer is better and more beloved to Allah than the weak one, but both of them are good,” and in the following verse. Allah says: “Not equal are those believers who sit [at home] and receive no hurt, and those who strive and fight in the Cause of Allah with their wealth and their lives . . .” (4:95). In other words, although both weak and strong believers do what they are commanded to do, in Paradise the strong believer ranks higher than the weak one. Hence, it may be that by saying, “such a man does not have the traits of a believer,” Abu Talib meant that such a man’s belief is not like that of a [true] believer or a righteous person who believes in and performs detailed Iman.

If it is said that one is a Muslim, but not a believer, it does not negate his Iman. Likewise, if it is said that one is not a jurist, a scientist, or of the people of reasoning, it would not negate his knowledge. The Prophet (pbuh) said: “If one of you paid an amount of gold equal in size to that of Mount Uhud, he would neither

THE CONCEPT OF IMAN AND RELATED ISSUES 335

reach the rank nor even half of that of a [true] believer’s Iman.” There are many other hadiths that indicate that Iman varies among people. Even among those who will enter Paradise, there are some who do what they are commanded to and some who do what others, other than themselves, are commanded to do. For this reason, overt Islam was considered as belonging in the category of works, whereas Iman involves help and favor from Allah in the form of knowledge. Allah says: “But to those who receive Guidance, He increases the [light of] Guidance, and bestows on them their Piety and Restraint [from evil]” (47:17); and “Allah does advance in guidance those who seek guidance . . .” (19:76); and “It is He Who sent down Tranquility into the hearts of the believers, that they may add belief to their belief

Such tranquility may not be accessible. But Allah, the Most Gracious, sends it down into a believer’s heart as a reward for his righteous deeds. Allah says: “. . . But if they had done what they were [actually] told, it would have been best for them, and would have gone farthest to strengthen their [belief]. And We should then have given them from Our Presence a great reward. And We should have shown them the Straight Way” (4:66-68). Allah also says: “. . . Fear Allah and believe in His Messenger, and He will bestow on you a double portion of His Mercy: He will provide for you a light by which you shall walk [straight in your path] . . .” (57:28); and “. . . For such has written belief in their hearts, and strengthened them with a spirit from Himself. . .” (58:22). For this reason it is said that whoever acts in accordance with what he knows, Allah will provide him with the knowledge of what he does not know. The latter kind of knowledge is not accessible to Allah’s servants, although they [the servants] are able to perform overt and covert works due to Allah’s help and favor. Accordingly, works are of two kinds: one is within their capacity due to Allah’s kindness and help, such as walking and sitting; the other is not. An example of the second kind of works is the support of Allah for one who obeys Him so that he becomes able to do what others cannot do. Indeed, the Qur’an is full of such examples. Allah says: “Remember your Lord inspired the Angels [with the message]: ‘I am with you: give firmness to the believers..”” (8:12). He also says: “... When you [believers] meet a force, be firm. . .” (8:45). Accordingly, Allah commands the believers to be firm. The Angels are inspired with this firmness so as to give it in turn to the believers.

RANKING PEOPLE WITH REGARD TO IMAN AND ALL ACTS OF OBEDIENCE

It may be that Iman is what some people are ordered to perform, and are dispraised if they do not. On the other hand, others who are unable to perform that part of Iman will not be dispraised for it. However, although the latter group of people have not neglected an obligation, Allah prefers the former, provided they fulfill that part of Iman. The same is applicable to overt deeds. In other words, some people are ordered to perform some overt deeds but others, because of their inability, are not. However, with regard to overt deeds, the unable, provided they have a true belief and intent to act, will be rewarded in the same way as the able will be rewarded if they do so. Support for this is found in the saying of the Prophet (pbuh): “In Madinah there are men who accompany you wherever you go, whether you walk in a street or cross an valley.” To this the Companions of the Prophet (pbuh) replied: “But they [the men] are in Madinah.” The Prophet (pbuh) added: “Indeed, they are in Madinah because an excuse prevents them from being actually with you.” Further support comes from the following saying of Allah. He says: “Not equal are those believers who sit [at home] and receive no hurt, and those who strive and fight in the Cause of Allah with their wealth and their lives. Allah has granted a grade higher to those who strive and fight with their goods and persons than to those who sit [at home] . . .” (4:95). Thus, He exempts from blame those [believers] who receive hurt.