Part 95

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“human,” then this means that they resembled one another in certain outwardly discernible characteristics, while at the same time they both participated in an abstract universal [that is, “humanness”] that exists only in the mind.

Likewise one might say that Zayd’s belief was similar to that of ‘Amr’s, while at the same time each one’s belief belongs to him alone. Hence, if we supposed that everyone’s belief were alike, then every believer would still have a belief specific to him alone. It would not be “belief as such,” but rather a particular belief that may increase (or diminish]. As for those who deny that there can be any gradation in belief, they are imagining a kind of absolute, abstract belief, the way one might imagine an “absolute, abstract man” or an “absolute existence” stripped of all specific characteristics. From here they go on to make the assumption that this sort of belief, which admits of no variation, gradation, or complexity, is the sort that exists in people. However, the reality is that this sort of belief is a mere conceptualization that exists solely in the mind. For this reason, many of the people who view belief in this manner believe that entities that have facets in common with one another are identical in every person and essence. This view finally led a group of erudite and pious scholars to conclude that the same applies to existence as well. They thus imagined that all existing entities share in common in the reality referred to as existence. And, picturing this in their imaginations, they supposed that this “existence” they had conceptualized was to be found outside themselves as much as within their own minds. Then they came to believe that this existence was Allah [Himself], and came to think of Allah as this existence, which is not objective, but is only to be found within the mind of the one who conceives of it. Similarly, many philosophers have conceptualized abstract numbers and realities, which they call the platonic forms, as well as an abstract time stripped of all motion or movers, and dimensions in isolation from bodies and their characteristics. From here they went on to imagine that such entities possessed a kind of objective existence, thereby confusing what has independent existence with that which exists in the mind alone. Such people might consider “one” to be “two,” and “two” to be “one.” For example, sometimes when dealing with objective entities characterized by variety and gradation, they would depict them as being uniform or homogeneous, while at other times they would take something with objective existence such as an animal, a place, or a point in time and treat a single entity as if it were two. For example, philosophers and followers of the Jahmite sect erred by taking [pairs of] divine attributes such as the

Lord’s knowledge and power and treating each one of the two as if it were identical with the other, as well as identifying the attribute with the entity in which the attribute inheres.

The same is applicable to the one who said that Iman is one thing that is invariable among people. That is, he erred in saying that it is one thing. Also, he erred in saying that it is the same from one person to the next. They also made similar errors when discussing the Oneness of Allah, His Attributes, and the Qur’an. Thus the error of Jahm and his followers, concerning Iman, is similar to their error concerning the attributes of the Lord, of Whom the believers believe in His Words and His Attributes. We seek refuge with the Almighty of what the wrongdoers are saying.

Just as blackness and whiteness vary in degree, so also do other attributes. Moreover, the mind accepts and perceives such variations. Hence, the heart’s knowledge also varies among people. Around all these questions disputes have arisen. Hence, one group that traced its origins back to Orthodox Islam denied that such things are subject to gradation or variation. Al-Qadi Abu Bakr, Ibn “Aqil and others also held this view.

Two views have been attributed to Ahmad [Ibn Hanbal] on the question of whether inward knowledge is subject to variation. One of the teachings of the Murji?ites was the repudiation of the notion that such attributes were subject to gradation or change; however, this view was also held by those who disagreed with the Murji?ites’ teachings. Such people claim that variation or gradation is only to be found in people’s outward actions, whereas the belief found in one’s heart may not vary or change. However, this is not the case; the fact is that both inward belief and outward actions may vary and exist in differing degrees. They [the Murji?ites] said that unlike the heart’s knowledge, the heart’s deeds vary among people. However, this is untrue. For the Iman of the heart varies as a result of differences in the heart’s knowledge as well as its deeds. Although all Muslims were required to have Iman, once the Islamic law was established, the necessity of Iman in a certain matter came to depend upon: hearing about the matter if it is a report, doing it if it is a command, and knowing it if it is knowledge. It is not obligatory for every Muslim to hear, know, and interpret every matter reported in the Qur’an and the Sunnah. For indeed, nobody is able attain this. Hence, people differ in the Iman required of them, as well as in ability and knowledge. That is,

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some people know about detailed Iman and some know about overall, general Iman. Some possess strong ability, some possess weak ability. Some have a high degree of resolve, some have a low degree. Accordingly, those who know about detailed Iman and those who know about general Iman are unequal. Likewise, people differ in deeds of the heart such as love for Allah and His Messenger, the fear of Allah, the trust they put in Allah, the praise they bestow on Allah, and the sincerity of their deeds. And whoever denies such differences is either ignorant or stubborn.

According to Ahmad [Ibn Hanbal], if they [the Murji’ites] claimed that they did not accept the idea that Iman could increase due to a Jack of knowledge about this increase in Iman [since it is indeterminate], then what did they say about the Prophets of Allah, His Books, and His Messenger? Did they believe in them and claim that this belief is part of Iman? If they said yes, then they might have been asked: “Can you find them and know their number? Did you not affirm your belief in the Messengers without knowing their exact number?” The same is true of the increase in Iman. To put it differently, Ahmad indicated that their lack of knowledge about the maximum increase in Iman need not have prevented them from affirming in general that it can occur. This is identical to their belief in the Messengers and the Books, although they lacked knowledge about the number of the Messengers and the Books. Ahmad [Ibn Hanbal] and Muhammad Ibn Nasr as well as others said that they did not know the number of the Messengers and the Books, and that the hadith of Abu Dharr, concerning this matter, did not confirm it to them.

If anyone equates Islam and Iman by saying that Allah employs the terms Iman and Islam to refer to the same reality, he is indeed wrong in this saying. For Allah and His Messenger interpreted Iman as having belief in Allah, His Angels, His Books, His Messengers, and the Hereafter. Allah and His Messenger also indicated that performing what Allah commands is considered part of Iman. However, Allah does not refer to having belief in His Angels, His Books, His Messengers, and in the Resurrection after death by the term Islam. Rather, He calls Islam submission to Allah in one’s heart and an intent, besides being loyal to religion and doing what one is commanded to do, such as establishing regular prayers and giving zakah, for the sake of Allah alone. Indeed, the latter is what He calls Islam, which He considers the only acceptable religion. Allah says: “If any one desires a religion other than Islam, never will it be accepted of him . . .”

(3:85). Islam, as stated in this verse, does not include the constituents of Iman, such as having belief in Allah, His Angels, His Books, and His Messengers. Nor does it include the deeds of the heart, such as the love of Allah and His Messengers. Rather, these are considered parts of Iman, and they characterize the believing Muslim. However, even if they do characterize him, this does not necessarily mean that they are components of Islam. Rather, they are components of Iman. Although Iman as well as Islam are obligations, Islam is included in Iman. Hence, whoever fulfills the obligatory Iman would necessarily fulfill all obligatory deeds for Islam. Also, if someone fulfills the requirements of Islam, this does not necessarily mean that he has fulfilled the requirements of Iman, unless there is other evidence of this [that is, evidence other than the fact that he is called Muslim]. It has been indicated that those whom Allah praises as Muslims, such as the Prophets and their Successors up to the disciples of Christ, were all believers and Muslims. Allah says: “. .. We believe in Allah, and do you bear witness that we are Muslims?” (3:52). Allah also says: “And behold! I inspired the disciples to have belief in Me and My Messenger. They said: ‘We have belief and do you bear witness that we bow to Allah as Muslims?” (5:111). That is why Allah orders us to be both Muslims and believers. He says “Say you: We believe in Allah, and the revelation given to us, and to Abraham, IsmA‘il, Isaac, Jacob and the Tribes, and that given to Moses and Jesus, and that given to [all] Prophets from their Lord: We make no difference between one and another of them. And we bow to Allah [in Islam]. So if they believe as you believe, they are indeed on the right path; but if they turn back, it is they who are in schism, but Allah will suffice you against them, and He is the All-Hearing, the All-Knowing” (2:136-37). In another verse, Allah says: “If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter he will be one of the losers” (3:85).

The above-mentioned verses indicate that if anyone desires a religion other than Islam, his deed will not be accepted [by Allah], and he will be a loser in the Hereafter. Accordingly, one must desire the religion of Islam only, and none other. This does not imply that what we call religion is, exactly, what we call Iman. For Allah commands us to say: “We believe in Allah,” and He also commands us to say: “We are Muslims.” That is, He commands us to abide by these two commands. So, how can we consider them [Islam and Iman] to be one thing?