The Foundations of the Islamic Belief
by Al Ghazali (died 505/1111)
Shaykh Ahmad Darwish Mosque of
the Internet P.O. Box 601, Tesuque, NM 87574 USA
Chapter 4
Belief, Submission and Ihsan ("Sunni Sufis").
The Relationship Between Belief and Islam and the Differences
Which Distinguish Them.
Whether Belief Increases or Decreases and the Qualifications
Which the Good, Early Generation Laid Down Concerning It.
This chapter is comprised of three matters.
First matter: People disagreed concerning the meaning of Islam
(submission), whether it was identical with iman (belief) or different
therefrom; and, in the event it was different, whether it was removed from
belief and could exist without it, or inseparable from it and does not
exist without it.
Some have said that they are one and the same thing. Others say that
they are two different things wholly unrelated, and still others say that
although they are two different things, they are closely related to each
other.
Abu Talib al Makki had something to say in this connection; yet what
he said was greatly confused and extremely long. Let us, therefore, proceed
to declare the truth without bothering with that which is useless.
To begin with, this discussion comprises three considerations: First
concerning the literal meaning of the two terms Islam and Iman (Submission
and Belief); Second the technical meaning of the two terms in the
Koran and prophetic quotations; Third the functions which they fulfill
in this world and the next.
The first is one of language, the second is of interpretation, and the
third is of jurisprudence and Religion.
The first consideration concerning the literal meaning of the
words.
"Belief" means literally "acceptance". Concerning the brothers of Joseph,
Allah says: "They said (to Jacob): `We went racing and left Joseph with
our things. The wolf devoured him. But you will not BELIEVE us, though
we speak the truth'" (Ch.12:17 Koran), which is the same as saying that
he will not accept their word.
Islam on the other hand means submission, and surrender to Allah through
yielding and compliance; and henceforth abjuring rebellion, pride, and
stubbornness.
Acceptance lies in the heart while the tongue serves as its interpreter.
But submission is more comprehensive and pervades the heart, the tongue
and the senses. For every acceptance with the mind is a submission and
a disavowal of pride and unbelief.
The same is true of verbal confession as well as of obedience and compliance
with the senses. According to the dictates of language Islam is the more
general term, while belief is the more specific. Therefore belief (Iman)
represents the noblest part of Islam.
Consequently every acceptance is submission, but not every submission
is acceptance.
The second consideration treats the technical meaning of the
two terms in the Koran and prophetic quotations.
The truth of the matter is that the Religion i.e. the Koran and prophetic
quotations, has used the two terms as synonyms interchangeably, as different
terms of different meaning, and as related terms, one being a part of the
other.
Their use synonymously is shown in the Words of Allah when He said,
"So We brought the believers out of that they were in. We found in it but
one household of those who had surrendered themselves," (Ch.51:35-36 Koran).
Yet as a matter of fact there was only one family. Allah says: "Moses said:
`O my people, if you believe in Allah, in Him put your trust if you are
Muslims.'" (Ch.10:84 Koran).
The Prophet also said, "Islam is built upon five pillars." At another
time the Prophet was asked what belief was and he gave the same answers,
namely the five pillars. (The bearing witness that there is no god except
Allah, and Muhammad is His Prophet, prayer, obligatory charity, pilgrimage,
the fast of Ramadan).
The use of the terms Islam and belief to signify different meanings
is shown in the Words of Allah when He said: "The Arabs declare: `We believe.'
Say: `You do not' rather say, `we submit'.." (Ch.49:14 Koran). This means
that they have surrendered outwardly only. In this case the Prophet used
belief for acceptance with the mind only and used Islam for surrender outwardly
through the tongue and limbs.
(Similarly when Gabriel assumed the appearance of a stranger) and questioned
the Prophet concerning belief the latter replied saying, "Belief is to
believe in Allah, His Angels, Books, Prophets, the Last Day, the resurrection
of the dead, the Judgement, and in the Decrees of Allah, the good and the
evil." Gabriel then asked what Islam was, to which the Prophet replied
by citing the five pillars. He thus used Islam for submission outwardly
in word and deed.
According to a prophetic quotation related on the authority of Sa'd
the Prophet - the praise and peace be upon him - once gave a certain man
a gift and to another he gave nothing whereupon Sa'd said: "O Prophet of
Allah. You have given this man nothing although he is a believer." The
Prophet added, "Or a Muslim." Sa'd repeated his question and again the
Prophet added, "Or a Muslim." Their use as related terms, the one being
a part of the other is shown by what has been related concerning the Prophet
of Allah - the praise and peace be upon him - when he was asked what deeds
were best and he replied, "Islam"; and when he was asked which type of
Islam was best he answered: "Belief". This proves the use of Islam and
belief (Iman) both as different terms and as related terms the one being
a part of the other, of which latter use is the best linguistically, because
belief is in reality a work - in fact the best of works.
Islam on the other hand is submission either with the mind or with the
tongue, or with the senses; but the best is the submission with the mind.
It is that acceptance which is called belief.
The use of the terms Islam and belief as two different words of different
meanings, as related terms, the one being a part of the other, and as synonyms,
does not overstep the possibilities which the language allows. Their use
as different terms of different meanings makes belief signify acceptance
with the mind only, which signification conforms to the dictates of language;
it makes Islam signify submission outwardly, which thing is also in harmony
with the requirements of language. For the submission in part is also called
submission, since the unanimous agreement of the scholars application of
a term is not a necessary prerequisite for its use.
For example, he who touches another with a part of his body is nevertheless
called contiguous despite the fact that the whole of his body is not in
contact with that of the other.
Hence the application of the term Islam to outward submission, although
the inward submission is lacking, is in complete harmony with the rules
of language. In this sense were the Words of Allah used when He said "The
Arabs declare: `We believe.' Say: You do not', rather say, `we submit,'...
(Ch.49:14 Koran).
The same is true of the use of the two words Islam and Iman (belief)
in the prophetic saying related by Sa'd where the Prophet - the praise
and peace be upon him - added: "Or a Muslim." He did that because he preferred
the one to the other. What is meant by the use of the two terms as different
words of different meanings is that the terms contend for superiority and
vie with each other in excellence.
Their use as related terms, the one being a part of the other, is also
in harmony with the rules of language. It is the use of Islam for submission
with the mind as well as with word and deed; while using belief for a part
of Islam, namely acceptance with the mind. This is what we meant by the
usage of Islam and belief as related terms, the one being a part of the
other. It satisfies the rules of language with respect to both the specific
application of belief and the general use of Islam, which is all-inclusive.
It was in this sense that the Prophet - the praise and peace be upon
him - used the term belief when he replied to the question put to him as
to which type of Islam is best, thereby making it a particular aspect of
Islam and a part of it.
The use of the two terms synonymously, thereby using the word Islam
for both inward and outward submission, would make it all submission; the
same is true of belief, which may be used freely and its particular meaning
extended, thereby making it general and including under it outward submission.
This is quite possible because the outward submission through word and
deed is the fruit and result of inward submission.
Thus the name of a certain tree is freely used to signify both the plant
itself as well as the fruit of the plant.
Similarly the significance of the term belief may be extended so as
to become general, thereby making it synonymous with the term Islam and
in exact agree- ment with it. Allah said: "We found in it but one household
of those who had surrendered themselves," (Ch.51:36 Koran).
The third consideration deals with the legal rules which govern
the two terms.
Islam and belief have two functions, one which pertains to the Hereafter
and one which pertains to this world.
The function which pertains to the Hereafter is for the purpose of bringing
people forth from Hell fire and preventing them from remaining there for
ever.
The Prophet of Allah - the praise and peace be upon him - said, "Whoever
has in his heart the weight of an atom of belief will be brought forth
from Hell fire." People disagreed concerning this function and concerning
its fulfillment, and have asked what things comprised belief. Some have
taught that it is simply an inward adherence and verbal confession. Others
add a third element; deeds according to the pillars of Islam.
We shall then remove the veil and declare that there is no disagreement
at all that anyone who combines in himself all these three elements will
have his final abode in Paradise. This is the first degree.
The second degree is that where a person has the first two elements
and a part of the third, namely inward adherence and verbal confession
together with some good deeds according to the pillars of Islam, but commits
one or several great sins.
According to the Mu'tazilites, a person by committing such great sins
departs from the true belief but does not thereby become an unbeliever,
but he becomes an "in between". He is neither a believer nor an unbeliever
but occupies an intermediary position between the two, and will remain
eternally in Hell fire. This, however, is false as we shall show.
The third degree is where the person fulfills the inward adherence
and verbal confession but fails to perform the deeds according to the pillars
of Islam with his limbs. People have disagreed concerning it. Abu-Talib
al-Makki held that deeds were a part of belief and the latter is incomplete
without them. He also claimed that the unanimous agreement of the scholars
backed his position and cited in its support proofs and evidence which
tend to prove the contrary, such as the Words of Allah: "Those who believe
and do the things that are right." This quotation would indicate that deeds
are something over and above belief rather than a part of it. Otherwise
the reference to deeds would be a repetition, which is redundant.
It is strange that Abu-Talib al-Makki should claim the support of the
unaminous agreement of the scholars for this position of his and yet relate
the following prophetic saying: "No one would be declared an unbeliever
unless he should deny what he has professed," and finds fault with the
Mu'tazilites because they insist that a person who commits a great sin
will remain eternally in Hell fire. Yet he who holds such views holds the
same views of the Mu'tazilites, since if he were asked whether or not a
person, who accepted Islam with his heart and testified with his tongue
thereto and then died, would be in Paradise, he would say `Yes', thereby
asserting that belief could exist without deeds.
We would then add another question and ask him whether or not that person,
if he had lived until the time of prayer had arrived, but neglected to
perform his prayer and died immediately after, or if he had committed fornication
and died, whether or not he would remain eternally in Hell fire? If he
should answer, `Yes', he would agree with the Mu'tazilites; but if he should
say, `No', it would amount to a declaration that deeds are neither a part
of belief itself nor a prerequisite for its existence. Neither are they
necessary for gaining the reward of Paradise. But if he should say that
what he meant was that the person would remain eternally in Hell fire only
if he had lived a long time without either praying or attempting any of
the deeds prescribed by the Religion, we would say, exactly how long is
that period, and how many are those good deeds through the neglect of which
belief is rendered worthless? How many of the great sins would, if committed,
annul belief?" Such a thing is impossible to determine and no one has ever
done so.
The fourth degree is represented in the case of the person who
accepts Islam inwardly with his mind but dies before either confessing
it verbally with his tongue or performing any of the deeds which its pillars
prescribe. Would it be said that such a person died a believer? People
differ on this question. Those who insist on verbal confession as a prerequisite
of belief would say that he died before fulfilling the conditions of belief.
But this is false because the Prophet - the praise and peace be upon him
- said, "Whoever has in his heart the weight of an atom of belief will
be brought forth from Hell fire." This person's heart overflows with belief;
how then would he remain eternally in Hell fire? Furthermore when Gabriel
asked Prophet - the praise and peace be upon him - concerning belief, the
only condition set forth was to believe in Allah and His Messenger, His
Angels, His Books, the Last Day, the resurrection of the dead, the Day
of Judgement, and in the Decrees of Allah, with good or evil, as has already
been mentioned.
The fifth degree is when a person accepts Islam in his mind and
lives long enough to be able to confess the two phrases of the witness
with his tongue and to know that they are obligatory upon him, but, for
some reason, he does not so confess them. It is possible that his failure
to confess them with his tongue is like his failure to pray. Concerning
such a person we will say that he is a believer not doomed to Hell fire
eternally. Because belief is simple acceptance and the tongue is its interpreter.
It is certain, therefore, that belief exists in its entirety even before
its verbal confession with the tongue, so that the tongue can interpret
it. This is the most plausible position, since there is no choice but to
follow the exact meaning of terms and to satisfy the dictates of language.
The Prophet - the praise and peace be upon him - said, "Whoever has in
his heart the weight of an atom of belief will be brought forth from Hell
fire." The heart does not become void of belief because of the failure
of the person to fulfill the duty of confessing that belief with the tongue,
just as it does not become void of belief because of the failure of the
person to perform obligatory deeds.
Some people have said that to confess the two phrases of the witness
with the tongue is indispensable because it is not merely an outward expression
of the inward belief, but rather the sealing of a contract and the commencement
of a life of witness and obligation. The first position is the more correct.
In this connection the Murji'ites have gone to the extreme, declaring
that no one who professed to be a Muslim will ever enter Hell fire, and
that a believer, even if he should sin, is sure of salvation. We shall
see to it that their position is refuted.
The sixth degree is to say with the tongue that there is no god
except Allah and that Muhammad is the Messenger of Allah, but disbelieve
it in his heart.
We have no doubt that the fate of such a person in the Hereafter is
with the unbelievers, and that he will remain eternally in Hell fire. On
the other hand we are sure that in this world, the affairs of which are
entrusted to imams and governors, he will be reckoned among the Muslims,
because we have no access to his heart and have, therefore, to give him
the benefit of the doubt and assume that he adheres in his heart to what
he had professed with his tongue.
We, however, have our doubts concerning a third matter, namely the status
which exists in this world between such a person and his Creator, Allah,
in the event that one of his relatives dies, and as a result of his relative's
death he accepts Islam in his heart as well. Having thus accepted Islam
in his heart as well, he questions the learned men concerning his status
saying, "I did not accept Islam with my heart, (although I had confessed
it with my tongue), until my relative died. Having fallen heir to his property.
I wish to know whether or not it is lawful for me to receive it?" Or in
case he had married a Muslim woman (while he disbelieved in his heart),
but upon his marriage he came to accept Islam in his heart; would he be
required to repeat the marriage contract again? These questions are controversial
and leave room for different opinions.
Thus it may be said that the decisions of this world, whether they are
clear or hidden, depend upon the express confession of Islam.
It may also be said that, in so far as they pertain to the individual
in his relationship to other men, these decisions depend upon the outward
confession of Islam, because the heart of the individual is not known to
others besides himself and Allah. The more correct position, and Allah
knows best, is that it is unlawful for that person to receive the inheritance
of his deceased relative, and that he must repeat the marriage contract
a second time. For this reason, Hudhayfah used to stay away from the funerals
of hypocrites, and it was customary for `Umar to follow his example and
absent himself whenever Hudhayfah did so.
Nevertheless prayer over the dead is a formal ceremony, although it
is also one of the acts of worship. To guard oneself against what is unlawful
is, like prayer, among the obligations of the individual towards Allah.
This is not contradictory to our saying that inheritance is the law of
Islam. Islam is surrender, in fact complete surrender is that which includes
both outward and inward acts. These are doubtful problems in jurisprudence,
based upon the outward meaning of words, vague generalities, and mechanical
analogies. Consequently no one immature in knowledge should think that
he could arrive at absolute certainty in any of these cases, although it
has been customary to cite them under those parts of scholastic theology
where absolute certainty is the desired goal. For no one who follows the
common practices and conventional formalities will ever succeed.
(i) The confusion of the Mu'tazilites and the Murji'ites
If you should say, "What then are the fallacies of the Mu'tazilites and
the Murji'ites (and anyone who follows this way of thought), and what are
the proofs that their position is false?" I would then say that their fallacies
arose from their failure to understand certain generalities mentioned in
the Koran.
As to the Murji'ites, they said that no believer would enter Hell fire,
although he might commit every possible sin. They based their position
on the Words of Allah when he said, "And whoever believes in his Lord,
shall fear neither shortage nor injustice" (Ch.72:13 Koran) and again in
His Words when He said: "Those who believe in Allah and His Messengers
are the sincere and the martyrs before their Lord. They shall have their
reward and their light. But those that disbelieve and belied Our verses,
are the inhabitants of Hell." (Ch.57:19 Koran).
They also quote the Words of Allah: "Every time a host is cast therein,
its keepers will ask them: `Did no one come to warn you?' `Yes,' they will
reply, `but we belied the Warner (Messenger) saying: `Allah has not sent
down anything, you are in great error!'" (Ch.67:8-9 Koran).
His saying: "Every time a host is cast therein", is inclusive and therefore
every one who is thrown into Hell fire must have treated the warner as
a liar.
They also quote the Words of God "In which none shall be roasted except
the most wretched sinner, who lied and turned away." (Ch.92:15-16 Koran).
In this verse we find a specification, as well as an affirmation and a
negation. Again they quote the Words of Allah: "Whosoever comes with a
merit, for him there is better than it, and they are safe on that Day from
its terror." But belief is the beginning of good deeds.
Again they quote, "And Allah loves the good doers." Allah also said:
"We do not waste the reward of him who does good deeds." (Ch.18:30 Koran).
But they have no proof in any of these verses, because when belief is mentioned
in them it means belief coupled with good deeds.
We have shown that belief is used to signify Islam, which is in conformity
with the heart, word, and deed. Supporting this interpretation are many
prophetic quotations concerning the punishment of sinners and the extent
of their penalty.
Furthermore the Prophet - the praise and peace be upon him - said, "Whoever
has in his heart the weight of an atom of belief will be brought from Hell
fire." But how could anyone be brought forth from Hell fire if he had not
first entered therein? We also find in the Koran the following Words of
Allah: "Allah does not forgive (the sin of inventing an) association with
Him, but He forgives other sins to whomsoever He will." (Ch.4:116 Koran).
The fact that Allah may exempt from punishment according to His Will. The
usage of "willing" indicates divisions.
He also said: "He who disobeys Allah and His Messenger, for him is the
Fire of Hell, which he will be in forever." (Ch.72:23 Koran). To declare
such a person an unbeliever is, nevertheless, unjust.
Allah also said: "The evildoers shall suffer an everlasting punishment."
(Ch.42:45 Koran). And again, "But those who come with an evil deed shall
have their faces thrust into the fire." (Ch.27:90 Koran). Some of the understanding
of the generalities of these verses on first impression contradict the
other generalities. Therefore we must resort to the understanding of the
specific versus general and also to discipline interpretation on both sides;
especially when prophetic quotations are clear in their pronouncements
that the sinners will be punished. In fact the Words of Allah, "There is
not one of you who shall not go down to it." (Ch.19:71 Koran) is almost
an express declaration that punishment is inevitable to all, because every
believer cannot help but commit an offense.
Furthermore, by the Words, "In which none shall be roasted except the
most wretched sinner who lied and turned away." (Ch. 92:15-16 Koran). Allah
meant certain particular people, since the appellation `the most wretched'
refers to a particular person.
Again in His Word, "Every time a host is cast therein, its keepers will
ask them" (Ch.67:8 Koran) refers to a special group of unbelievers. At
any rate dealing with statements which are linguistically "general" to
convey the meaning for "special" is not an uncommon practice.
Because of this last verse al-Ash'ari as well as several other scholars
of theology fell into the denial that all "general" usages, and that such
usages await a qualifier "evidence" to clarify their meanings.
The fallacy of the Mu'tazilites arose from failure to understand the
following Words of Allah. Allah says: "I am all Forgiving for he who repents,
believes, practices good deeds, then is guided." And His Words when He
declared, "By the afternoon time! Surely the human is in a (state of) loss,
except those who believe and do good deeds..." (Ch.102:1-3 Koran). Also
His Words when He said, "There is not one of you who shall not go down
to it: such is a thing decreed, determined." (Ch.19:71 Koran) and continued
saying: "We will save those who fear Us..." (Ch.19:72 Koran). Also the
Words of Allah: "And whosoever disobeys Allah, and His Messenger, indeed
for him is Hell, and therein they will abide forever." As well as every
verse in which Allah mentions good deeds coupled with belief.
Also the Words of Allah when He said: "He who kills a believer deliberately
- his recompense is Hell, he is eternal there." (Ch.4:93 Koran). These
generalities are also specific as is proved by the Words of Allah when
He said: "but He forgives other sins to whomsoever He will." (Ch.4:116
Koran). Therefore freedom to forgive men sins, other than the sin of polytheism,
must be left to Allah.
Similarly the words of the Prophet when he said, "Whoever has in his
heart the weight of an atom of belief will be brought forth from Hell fire,"
prove the same thing.
Allah declared: "As for those who believe and do good deeds, We do not
waste the reward of him who does good deeds." (Ch.18:30 Koran). And again
"Allah does not waste the wage of the good-doers." How then would Allah
suffer the reward of belief itself as well as that of good deeds to be
lost because of one single offense? As for the Words of Allah: "He who
kills a believer deliberately," they mean whoever kills a believer because
of his belief, and the words have been revealed for that particular purpose.
You may say, "What has already been said will lead to the conclusion
that belief obtains without good deeds although it is well known that the
good, early generation said that belief comprises inward adherence, verbal
confession and good deeds; explain to us therefore the meaning of all this.
I shall then say it is not unlikely that good deeds are considered a part
of belief, because they perfect and complete it, just as it is said that
the head and hands are part of man. It is evident that a person will cease
to be human if his head no longer exists; but he will not cease to be a
human being if one of his hands is lost through amputation.
Similarly both the exaltation and the praise are considered a part of
prayer, although it is not annulled by their omission. Therefore acceptance
with the heart stands in relation to belief as does the head in relation
to the existence of man, since the one depends for its existence upon the
other and ceases to exist when the other no longer is. The remaining good
deeds are like the limbs of the body, some are more important than the
others.
The Prophet - the praise and peace be upon him - said: "A believer is
no longer a believer when he commits fornication." Furthermore the Companions
held the same opinion as the Mu'tazilites concerning the fact that a person
ceases to be a believer when he commits the sin of fornication. What this
really means is that such a person is no longer a real believer possessing
a complete and perfect belief, just as the deformed individual whose limbs
have been amputated is described as being no longer a human being; in other
words he lacks that perfection which is beyond actual humanity.
(ii) The Increase and Decrease of Belief
Second Matter: You may say, "The good, early generation have agreed
that belief is subject to increase and decrease - increasing with obedience
and good deeds, and decreasing with disobedience and sin." In that case
I shall say that the good, early generation are just witnesses, and no
one has any right to depart from their judgment. What they have said is
true; but the important thing is to grasp its meaning. It proves that good
deeds are not an integral part of belief nor a basic thing for its existence.
Rather they are an addition which augments belief. Both the surplus and
the deficit exist, but nothing increases in itself. Thus it cannot be said
that man's head is an addition or a surplus which increases his stature
or size; but his beard and corpulence are.
Similarly it is not permissible to say that prayer is augmented and
increased by kneeling and prostration; rather it is augmented by the manner
of its execution and the usages followed therein. This, therefore, is a
clear declaration that belief as such does exist, and that once it exists,
it may vary, subject to increase and decrease.
If you then say that the ambiguity lies in the problem of acceptance,
how could it increase and diminish when it is always the same? I shall
then say that if we put aside all hypocrisy and ignore the opposition of
adversaries and then lift the veil off the exact meaning of the word, all
ambiguity will be removed. Consequently we say that belief is a common
noun used in three different ways.
(iii) The Definitions of Belief - Iman
The first usage denotes an acceptance with the heart, a belief based on
the authority of other believers without the benefit of revelation and
an open heart. This is the belief of the ordinary people; in fact it is
the belief of all people except the elite.
This belief is, as it were, a knot bound around the heart, sometimes
tightened and made stronger and sometimes loosened and made weaker, just
like the knot in a piece of string.
Do not consider this unlikely but remember the tenacity of Jews in holding
fast to their doctrine, how they cannot be shaken or moved from it either
by threatening, or warning, promising or admonishing, examining or proving.
The same is true of Christians and innovators among whom exist some
who can be made to doubt with the least word, and can be made to move from
their belief with the least attraction or threat, although, like the Jews,
they do not doubt the veracity of their own doctrine, yet they differ in
the degree of their determination.
Such variations in the degree of determination also exist in the true
belief, and good deeds influence the development and growth of this determination,
just as irrigation influences the growth of trees.
Allah says:, "Whenever a chapter is revealed, some of them ask: `Which
of you has it strengthened in belief?' It will surely increase the belief
of the believers and give them joy." (Ch.9:124 Koran). And again, "It was
He who sent down tranquillity into the hearts of the believers so that
they might add belief to their faith." (Ch.48:4 Koran). According to a
prophetic saying; "Belief is subject to increase and decrease." This is
accomplished by the influence of good deeds upon the heart, a thing which
is not perceived except by those who meditate over their different inner
states during the hours of worship and apply themselves solely to it through
the presence of the heart at the time of inactivity and languor, as well
as realizing the variations which are inherent in devoting oneself in these
states to the articles of belief, so that the tie which binds him to his
belief might become firmer and consequently harder to undo for the person
who wishes to loosen it with doubt.
In fact if the person, who believes that the orphan offers him the opportunity
to reveal the quality of mercy, will act according to his belief and show
kindness toward the orphan, he will be assured within himself of the real
existence of mercy as well as of its manifold increase through its active
operation.
Similarly, if the person who believes in modesty will, in accordance
with his belief, humble himself before another person, he will sense the
quality of modesty within himself at the time he performs the act.
The same is true of all the qualities of the heart: all bodily actions
proceed from them, and then the very influence of these actions react upon
them, thereby confirming their existence and increasing their strength.
This subject will be discussed in two volumes of my book "Ihya Uloom Ad-Din,
The Revival of Religious Knowledge" one volume speaks of the destructive
characteristics and another of the characteristics of safety. In which
we mention the relation of the inward to the outward and that of deeds
to beliefs.
This relation is of the same nature as that of the relation between
the visible world and the invisible world.
By the visible world, which is also called `alam al-shahadah, (the witnessing
world) I mean the world which is perceived by the senses; and by the invisible
world, which is also called `alam al-ghayb, (the unseen world) I mean the
world which is perceived by the light of the heart.
The heart belongs to the invisible world while the members of the body
as well as their activities belong to the visible world. The subtlety and
fineness of the interdependence of the two worlds have led some to think
that they are closely connected, while others thought that there was no
world except the visible which is made of the concrete and tangible bodies.
One who has perceived the two worlds and realized first their independence
and then their interdependence expressed his observation in the following
manner: "The glass was fine, the wine was clear. So confusion spread: to
some it seemed nothing but glass; while others swore `This is but wine,
no glass is here'." Let us go back to the main purpose of our discussion,
especially since the invisible world is outside the scope of the science
of practical religion.
Nevertheless the two worlds are connected and interdependent. For this
reason the science of revelation extends its scope every now and then into
the realm of practical religion and does not withdraw until it imposes
some obligations.
This then is how belief, in accordance with this usage, increases through
good deeds. For this reason, `Ali said, "Indeed belief will loom as a single
white spot in the heart of man. If the man will do that which is good the
white spot will grow and spread until the whole heart is white. Whereas
hypocrisy makes it first appearance as a black blotch in the heart of a
man. If the man will do that which is unlawful, the black blotch will grow
and spread until the whole heart is black, and blackness becomes man's
second nature." Allah says: "No, but what they used to do has veiled their
hearts." The second usage of the term belief denotes both acceptance and
deeds, just as the Prophet - the praise and peace be upon him - stated:
"Belief comprises over seventy divisions." The same thing is also seen
in the words of the Prophet - the praise and peace be upon him - when he
said: "A believer is no longer a believer when he commits fornication."
And when deeds become an integral part of belief, it becomes evident that
it is subject to increase and decrease. Does this, however, affect belief
which is mere acceptance? The question is one of opinion, and we have already
stated that it does.
The third usage of the term belief denotes certain acceptance resulting
from revelation and an open mind as well as from seeing truth with the
light of the heart. The last is the least to lend itself to increase. I
shall, however, say that the way in which the heart accepts certain things
which are free of doubt differs.
Thus the way the heart and mind accepts the fact that two are greater
than one is unlike the way it accepts the fact that the world is created
and originated. Although there is not the slightest doubt of the certainty
of either fact. For certain things differ in the degrees of their clarity
and in the degrees to which the mind accepts them.
We touched on this subject in the section of certainty in the "Book
of Knowledge" under the characteristics of the learned people of the Hereafter;
therefore there is no need to go over it again.
In all these usages it became evident that what they have said concerning
the increase and decrease of belief was true. How could it not be true
when we have the express testimony of the prophetic sayings: "Whosoever
has in his heart the weight of an atom of belief will be brought forth
from Hell fire." In another prophetic saying: "He will be brought forth
from Hell fire, who has in his heart the weight of a dinar of belief."
Why then should the amount differ if the belief in the heart does not vary?
(iv) The Clause of "Allah Willing" in Stating One's Belief, Question and
Answer
You may ask, "What then have the good, early generation meant with the
saying: `Allah willing, I am a believer!'" A qualification implies doubt,
and to entertain doubts concerning the veracity of belief amounts to unbelief.
Yet all the good, early generation used to refrain from giving a definite
reply concerning belief, and were extremely careful not to commit themselves.
In this connection Sufyan al-Thawri said, "He who says, `Before Allah
I am a believer, is a liar; and he who says, `I a really a believer', is
an innovator." But how can he be a liar when he himself knows that he is
a believer? For he who is a believer in himself is a believer before Allah,
just as he who is big and generous in himself and is aware of this fact,
will be big and generous before Allah.
The same is true of him who is likewise glad, or sad, or hearing, or
seeing. On the other hand if man were asked whether or not he was an animal
it would not be fitting for him to reply, "Allah willing, I am an animal."
When Sufyan made this statement he was asked, "What then shall we say?"
Thereupon he replied, "We believe in Allah, and that which has been sent
down to us." (Ch. 2:130 Koran).
And what is the difference between saying, "We believe in Allah and
that which has been sent down to us" and saying, "I am a believer?" Once
al-Hasan was asked, "Are you a believer?" To which he replied, "If it is
the Will of Allah". Thereupon he was told, "O Abu-Sa'id? Why do you qualify
your belief?" He answered and said, "I fear saying, `Yes', and then Allah
will say, `You have lied Hasan.' Then I shall rightly merit His punishment."
He also used to say, "I fear that Allah may find that I have done something
abominable to Him and will consequently abhor me and say, `Go away. I accept
none of your deeds.' Then I shall be working in vain." Ibrahim ibn Adham
once said, "Whenever you are asked, `Are you a believer?' say, `There is
no god except Allah'." At another time he said, "Say, `I do not doubt belief;
your question to me is an innovation'." `Alqamah was once asked, "Are you
a believer?" to which he replied, "I hope so. Allah willing." Al Thawri
said: "We believe in Allah and in His angels, Books, and Prophets. But
we do not know what we are before Allah." You may ask all this and say:
"What then is the meaning of all these qualifications?" The answer to your
question is that these qualifications are correct and are put forward for
four reasons, two of which arise from doubt, not of the reality of belief
itself, but of its end and perfection; and two do not arise from doubt
at all.
The first reason which does not arise from any doubt at all is the care
not to be decisive for fear of self-praising and making one's self out
to be pure. Allah says: "Do not praise yourselves." And again, "Haven't
you see those who praise themselves?" And again: "Behold how they devise
a lie against Allah." A certain wise man was once asked, "What is detestable
truth?" He replied, "Man's praise of himself." Belief is one of the highest
forms of praise and to be definitely certain of it amounts to absolute
praising. The formula of qualification (Allah willing) is nothing but an
attempt to temper and tone down such praising, just as when the man is
told that he is a physician, or a jurisprudent, or a commentator, he will
say, "Allah willing," not because he doubts that the fact but simply to
avoid being boastful.
This formula is that of disavowing and disclaiming the fact itself and
means disclaiming one of the implications of the fact which is self justification.
Following this interpretation, when the person is asked concerning something
uncomplimentary, it will not be fitting for him to put forth any such qualification.
The second reason for the use of these qualifications is courtesy by
remembering Allah at every time and under all conditions, and by submitting
all things to His Will. Thus, Allah instructed His Prophet in courtesy
and said to him: "Do not say of anything: `I will do it tomorrow,' (without
adding) `if Allah wills.'" (Ch.18:23-24 Koran). Nor has Allah limited the
use of the qualifying phrase to those things the occurrence of which is
subject to doubt. On the contrary He said: "You shall certainly enter the
Sacred Mosque in security if Allah wills, with hair shaven or cut short
and without fear." (Ch.48:27 Koran) although He had known that they were
undoubtedly going to enter it and that He had willed their entrance.
What Allah instructed the Prophet - the praise and peace be upon him
- in the use of the qualifying formula. Consequently the Prophet - the
praise and peace be upon him - learned the lesson and showed his courtesy
by the use of that formula in connection with everything he had said -whether
that thing was known with certainty or doubtful; so that when he entered
the cemetery, he said, "Peace be upon you, the believing inmates of this
abode. Indeed, if it is the Will of Allah, we shall follow you." This he
said, not- withstanding the fact that death is not subject to any doubt,
because courtesy demands that Allah is always remembered and that all things
are made dependent upon Him.
This formula indicates such a thing and has become, by virtue of its
common use, representative of the expression of desires and wishes.
Thus when you are told that such and such a person is about to die and
happens to say: "If it is the Will of Allah," you betray your desire and
not your doubt. The same is true when you are told that a certain person
will recover from his sickness and you say, "Allah willing," by way of
expressing your earnest desire.
The phrase has thus been transferred from one expressing doubt to one
which signifies desire. Also, in the same way is its transfer to express
courtesy and respect for remembering Allah in all circumstances.
The third reason for the use of those qualifications arises from doubt
and means, "Allah willing, I am truly a believer," since Allah spoke of
some particular men as being true believers.
Consequently believers are divided into two groups: those who are described
as truly believers and those who are not. This arises from doubt concerning
the perfection of belief and not its reality.
Every person doubts the perfectness of his belief, yet this doubt does
not constitute unbelief. Doubting the perfectness of belief is right and
justified for two reasons: The first is because hypocrisy militates against
the perfectness of belief, and hypocrisy is something hidden while freedom
from it is readily discerned or determined.
The second is because belief is perfected through the fulfillment of
good deeds which are not known to exist in their perfect form.
As for deeds Allah says: "The believers are those who believe in Allah
and His Messenger, and do not doubt; and who struggle in His way with their
possessions and their selves. Such are the truthful ones." (Ch.49:15 Koran).
The doubt would, there- fore, be concerning this truthfulness.
Similarly Allah says: "But righteousness is to believe in Allah, and
the Last Day, and the angels, and the Book, and the prophets." Thus Allah
laid down twenty qualities, such as the fulfillment of promises and fortitude
under hardship, as conditions for belief and then said, "Indeed, these
are they who are true." Allah also says: "Allah will raise up those who
believed among you, and those who have been given knowledge in ranks."
(Ch.49:11 Koran). He also says, "Those who spent before the victory and
took part in the fighting, are mightier in rank and are not equal to those
who spent and fought thereafter." (Ch.47:10 Koran). He also says: "They
are of ranks before Allah." The Prophet - the praise and peace be upon
him - said, "Belief is uncovered and its clothing is piety." And again,
"Belief comprises of over seventy branches, the least of which is to clear
an obstacle from the road." This shows the dependence of the perfectness
of belief on good deeds.
(v) Belief is Pure From Hypocrisy
Its dependence on freedom from hypocrisy and concealed polytheism is shown
by the words of the Prophet - the praise and peace be upon him - when he
said, "Four things, if they gather in a person make him a hypocrite, no
matter how often he prays, fasts, claims that he is a believer; he who
lies when he speaks, breaks a promise when he pledges his word, betrays
a confidence when he is trusted, and deviates from justice when he enters
a controversy."
In another narration "And when he makes a compact with his neighbor,
he defrauds him." A prophetic quotation related on the authority of Abu
Sa'id al-Khudri, says, "The hearts are of four kinds: a sealed heart, which
is the heart of the unbeliever; a two-faced heart, which is the heart of
the hypocrite; a clean heart from the midst of which a radiant lamp sheds
its radiant light; and a heart which contains some belief and some hypocrisy.
The belief it contains is like a vegetable which receives its nourishment
from fresh waters. The hypocrisy it contains is like an ulcer which feeds
on pus and blood, whichever of the two substances will prevail will determine
its fate." According to another narration: "Whichever will prevail will
seal his doom." The Prophet - the praise and peace be upon him - also said,
"The most hypocritical people of this nation are those among the reciters
(of Koran)". In another narration he said: "Polytheism among my people
is more subtle than the creeping of the ant on the rock."
(vi) Narrations Concerning Freedom from Hypocrisy
Hudhayfah said, "During the time of the Prophet - the praise and peace
be upon him - there were things which made the man who repeated them a
hypocrite as long as he lived. However, now, I hear these same things repeated
ten times a day, (and no one seems to mind)." A certain learned man said,
"The person closest to hypocrisy is he who deems himself free thereof."
Hudhayfah also said, "Hypocrites are more numerous today than they were
at the time of the Prophet - the praise and peace be upon him -. At that
time they used to conceal their hypocrisy; now they reveal it." Such hypocrisy
militates against the reality of belief as well as against its perfectness.
It is something concealed and subtle: the farthest removed from it are
those who are constantly afraid of it, while those who deem themselves
free of it are they who are nearest to it.
A Hasan al Basri was once told: "There is no more hypocrisy nowadays."
To which he replied, "Brother! Were the hypocrites to perish from the land
you would feel lonely on the way." Again either al Hasan himself or someone
else said, "Were tails to grow on the backs of the hypocrites and trail
behind them our feet would no longer be able to touch the earth." Once
Ibn `Umar, on hearing a man speak disparagingly of al Hajjaj (the Umayyad
governor), told him, "Would you speak disparagingly of him if he were here
present?" The man answered, "No." Thereupon Ibn `Umar said, "We used to
consider this hypocritical at the time of the Prophet - the praise and
peace be upon him -. The Prophet said, `He who has a fork-tongue in this
world will, in the Hereafter, be made fork-tongued by Allah'".
The Prophet - the praise and peace be upon him - also said, "The worst
man is the two-faced who meets one people with one face and another people
with another face." Al Hasan al-Basri was once told, "There are some who
say that they do not fear hypocrisy." Thereupon he answered, "By Allah,
I would rather be sure that I am free of hypocrisy than have all the gold
in the world." Al Hasan also said, "Among the different kinds of hypocrisy
are the disagreements between the tongue and the heart, between the concealed
and the revealed, and between the entrance and the exit." A certain person
told Hudhayfah: "Indeed, I fear I am a hypocrite." To which Hudhayfah replied,
"Do not fear. If you were a hypocrite you would not have feared hypocrisy.
Indeed, hypocrisy does not fear hypocrisy."
Ibn abi Mulaykah said, "I have known one hundred and thirty of the Companions
of the Prophet - the praise and peace be upon him -, all of whom feared
hypocrisy." It was related that the Prophet of Allah - the praise and peace
be upon him - was once sitting with a group of his Companions who were
discussing a certain man and praising him highly. Suddenly, while they
were in the midst of their discussion, the man himself appeared before
them with his face still wet with the water of ablution, carrying his shoes
in his hands and his forehead covered with dust from prayer. Thereupon
they said to the Prophet - the praise and peace be upon him - "Behold.
This is the man whom we were discussing." The Prophet - the praise and
peace be upon him - turning to them, said, "I see on his face the mark
of satan." Then the man came and, after greeting the group, sat in their
midst. The Prophet - the praise and peace be upon him - then addressed
him and said, "Tell me, I ask you by Allah, have you not said to yourself
when you approached the group that there was no one among them who was
better than you?" The man replied, "By Allah! Yes, I did." In his prayer
the Prophet said, "O Allah, I seek refuge in You against the evil of things
I did and things I left undone." He was then asked, "Are you afraid O Prophet
of Allah?" To which he replied, "What could make me feel secure when the
heart lies between two of the fingers of the Merciful, and He does with
them what He wills?" Allah says: "And there shall appear to them, from
Allah, that which he did not expect." This was interpreted in commentaries
to mean that men have done things which they thought were good but on the
Day of Judgement these things will appear in the balance in the scale of
evil.
Sariy al Saqti once said, "If a person enters a garden containing trees
of every kind and on them are birds of every kind, and then each bird calls
to him in a different language saying, `Peace be upon you, O friend of
Allah', and as a result he feels very well pleased and satisfied, he becomes
their captive." These prophetic quotations and narratives reveal to you
the gravity of the matter, particularly because of the subtle nature of
hypocrisy and hidden polytheism, and bring out the fact that no one can
be safe from them.
This led `Umar ibn-Khattab to ask Hudhayfah about himself - whether
or not he was numbered among the hypocrites.
Abu Sulayman ad Darani said, "I heard a certain governor say something
and I wanted to express my disapproval of it but feared lest he order me
to be killed. And although I did not fear death I was afraid lest I became
tempted to boast before men when my spirit departs. For this reason I refrained
from expressing my disapproval of the governor's words.
This kind of hypocrisy strikes against the truth, perfection, and purity
of belief, rather than against its reality.
(vii) Classification of Hypocrisy
For hypocrisy is of two kinds: The one results in parting with Religion,
pursuing infidels and joining the company of those who are deemed eternally
to Hell fire; the second leads the person to Hell fire for a certain period
of time and puts him down from the high ranks of Paradise and demotes the
people who are close to Allah from their high ranks. It is a field open
to doubt and therefore it is desirable to resort to the use of qualifications
therein.
Tis kind of hypocrisy rises from the disparity and disagreement between
the concealed and the revealed, from feeling secure from the deep counsel
of Allah, and from conceit and other things from which only the people
who are close to Allah are free.
The fourth reason for the use of these qualifications arises also from
doubt. It is the fear of the end, for no one knows whether or not he will
still have any belief at the hour of death.
If he should end with unbelief all his previous deeds would come to
nothing and fail, because (the value of these deeds) depend entirely upon
their good ending. Thus if a fasting person were asked early in the day
concerning the validity of his fast and replied, "I am surely fasting,"
but later in the day he broke his fast, it would become evident that he
was lying since the validity of his fast depends upon the maintenance of
the fast until sunset at the end of the day. And just as the day is the
set period for the fulfillment of fasting, so the lifetime is the set period
for the fulfillment of the validity of belief. To describe it as valid
before its conclusion simply because it has already been fulfilled in part
is very doubtful and its end is frightful.
It was because of the end that most of those who fear Allah have wept.
For the end is the outcome of a preordained event and the result of the
Eternal Will which does not become known except when the preordained event
itself takes place and which no human being can ever tell.
The fear of the end is the result of the fear of that which was preordained
and there may appear in the present a thing which will give the lie to
the words, ("I am a believer"). And who can be sure that he is one of those
for whom Allah has preordained good things.
It has been said that the Words of Allah: "And when the agony of death
comes in truth," (Ch.50:19 Koran) mean that the preordained thing (has
been fulfilled) and made known.
One of the good, early generation said that deeds would be judged by
their ends. Abu ad Darda' used to swear by Allah saying: "There is no one
who feels safe in his belief who is not robbed of it." It was also said
that some sinful deeds were not punished except by their sad ends. We seek
refuge in Allah against such deeds and such punishments. It has also been
said that such punishments await those who falsely claim righteousness
and the gift of miracles.
One of the gnostics once said, "If I were given the choice between martyrdom
at the outer gate of the house and death as a true believer at the door
of an inner room, I would choose the latter because I do not know what
might occur to me and divert my heart from true belief on my way (from
the inner room) to the outer gate of the house." Another said, "If I had
known a certain person to have been a true believer for the last fifty
years and then, even though so frail a thing a pole should hide him from
my sight before his death, I could not be sure that he died a true believer."
According to one condition, "Whoever says, `I am a believer', is an infidel;
and whoever says, `I am learned', is ignorant." In the interpretation of
the Words of the Allah, "And the Words of your Lord are completed in truth
and in justice." It has been said that truth relates to those who died
a believer and justice relates for he who dies an unbeliever.
He - the High - said: "And all final matters belong to Allah." No matter
how little doubt may be in such cases the resort to qualification is obligatory,
because belief is a means of grace for the Hereafter just as fasting is
a means of grace for absolving the heart from guilt in this life. Whatever
fast is rendered void before sunset it is no longer a fast and will not
absolve from guilt. The same thing is true of belief. In fact a person
may be asked about a previous fast concerning which there is no doubt.
He will be asked, "Have you fasted yesterday?" and he will reply. "Yes,
Allah willing." For genuine fasting is the only acceptable fasting, and
the acceptable fasting is unknown except to Allah.
For this reason it is desirable to use the qualification, "Allah willing"
in all the deeds of righteousness. This will imply doubt as to their acceptance
by Allah, since such acceptance, despite the outward fulfillment of all
the prerequisites of validity, may be blocked by hidden causes unknown
except to Allah, the Lord of lords of the Mighty Majesty. Hence it is desirable
to entertain some doubts concerning the validity.
These, therefore, are the different reasons for the desirability of
qualifying one's answers when asked about his belief.
With it we conclude the book of the Foundation of Islamic Belief.
The book concluded with the praise of Allah, the High and Allah praised
our Master Muhammad, and every chosen worshipper. The following principle
is explained by Ahmad ibn ad-Darwish
(viii) Ihsan - Perfection
In the fourth chapter, Imam Ghazali elaborated upon two of the three parts
of the Religion; Islam with means submission and Iman which means belief.
There is a third part which he did not discuss in this book and that is
Ihsan.
Simply, Ihsan in the beginning of Islam was referred to as Ihsan or
Zuhd which means doing without; a form of purification. Later it became
known as Sunni Sufism in which participants have an unconditional discipline
of following the Sunni Order (Way of the Prophet).
Ihsan is mainly an ethical and spiritual course which respects and follows
the scholars of Ihsan as well as the other two parties of scholars namely,
the scholars of Iman (belief) i.e. Imam Ashari and Salaf (first generation)
as well as the scholars of Islamic Jurisprudence i.e. Shafi'i, Hanballi,
Maliki, and Hanafi.
In simple words, Ihsan is based on three dimensions: For the sake of
self cleansing, one asks Allah for forgiveness repeatedly, over and over
again. This is followed by the multi repeated remembrance of bearing witness
that there is no god except Allah. Thirdly, by the abundant repeating of
the the praise of Allah and His angels for Prophet Muhammad as prescribed
in the Koran - the praise and peace be upon him -.
During the time of Imam Ghazali, the practice of Ihsan was common and
he too followed a spiritual sheikh of Ihsan. In his book "Al Munqiz min
Ad- Dalal" (The Safety from Deviation) he investigated the validity of
the roots, theory, and practices of many sects from Greek philosophy to
the heritage of the Indians and Chinese. In this book he dissected and
analyzed each sect individually and certified without any doubt that the
Sufism of the Sunni Muslims was by far the best path to the Creator.
Having a spiritual guide is highly recommended.
The undermentioned Prophetic quotation describes the three parts of
the Religion - Islam, Iman and Ihsan. "One day when we (the companions)
were with the Messenger of Allah - the praise and peace be upon him - a
man with very white clothing and very black hair came to us. There was
no sign of travel upon him and none of us recognized him.
He sat down in front of the Prophet - the praise and peace be upon him
- with his knees touching his. Then, placing his hands on his thighs he
said: `Tell me, Muhammad about Islam.' He replied: `Islam means that you
bear witness that there is no god except Allah and that Muhammad is the
Messenger of Allah, that you pray (the five daily prayers), pay the obligatory
charity, fast the month of Ramadan and make the Pilgrimage to the House
(Ka'bah in Mecca) if you have the means.' The man replied: `You have spoken
the truth.' We were surprised at his questioning and then confirming that
he had spoken the truth.
Then the man asked: `Now tell me about Iman (belief).' He replied: `It
means that you believe in Allah, His angels, His Messengers and the Last
Day, and that you believe in both the decree of good and evil.' The man
replied: `You have spoken the truth.'
`Now tell me about Ihsan (linguistically, perfecting).' He replied:
`It means that you worship Allah as if you are seeing Him, because He sees
you although you do not see Him.'
Then the man asked: `Now tell me about the Hour.' He replied: `The one
who is asked about it is no better informed than the one who is asking.'
So the man asked: `Then tell me about its signs?' He replied: `That the
maid servant will give birth to her mistress and the bare- footed, naked,
poor herders are seen living arrogantly in high buildings.'
Then the man departed, and after I had waited for a long time - the
Prophet, the praise and peace be upon him - asked me: `Do you know who
the questioner was Umar?' I replied: `Allah and His Messenger know best.'
So he told me: `He was Gabriel who came to teach you your Religion.'
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