Preface: The importance of knowing the reality of Imaan

Ibn Rajab said: “These topics – I mean that of Islam and Imaan and Kufr and Nifaaq (hypocrisy) – are ones of foremost importance; for indeed Allah Almighty has connected these names to happiness and sorrow, and the deserving of either paradise or hellfire. The dispute over their categorisation is the first matter of dispute that occurred in this Ummah, and it is the dispute between the Khawaarij and the Messenger’s Companions (may Allah be pleased with them); wherein the Khawaarij excommunicated the Muslim sinners from Islam in its entirety, and placed them in the category of disbelief, and dealt with them as disbelievers, and made permissible their blood and wealth.” [5] “Jaami’ al- ‘Uloom wal-Hikam” (1/114) | “Majmoo’ al-Fataawa” – Ibn Taymiyyah (7/169)

The reality of Imaan according to Ahlu Al-Sunnah Wal-Jamaa’ah

Preface:
                                                                                                
The designation of Imaan according to the Sunni school of thought, as their Imams and scholars have agreed upon, is affirmation of the heart, and speech of the tongue, and Action of the limbs, which increases through obedience, and decreases through sin. [6] “al-Imaan; Haqeeqatuhu, Khawaarimuhu, Nawaqiduhu, ‘ind Ahl as-Sunnah” – ‘Abdullah al-Atharee (p.25)

Ibn Taymiyyah said: “Imaan which is composed of the obligatory words and actions, be they internal or external: is the aggregate obligatory whole.” [7] “Majmoo’ al-Fataawa” (18/276)

Ibn al-Qayyim said: “The reality of Imaan is a composite of Speech and Action. The Speech is of two types: the speech of the heart, and that is its belief, and the speech of the tongue, and that is the utterance of the statement of Islam. As for the Action then it is of two types: the action of the heart, and that is its intention and sincerity, and the actions of the limbs.” [8] “as-Salaah wa Ahkaamu Taarikiha” (p.56)

Therefore, Imaan is of three parts which cannot be made separate of each other: belief, Speech, and Action.

First Requirement: The belief of the heart

1. The concept of “belief of the heart”

Imaan according to the righteous predecessors consists of two pillars that take place in the heart, where one cannot suffice without the other, and it i.e. Belief requires both of them to be realised in the heart, so that the person can be considered under the folds of Imaan: The first pillar: Cognisance, knowledge, and affirmation, and this is referred to as: (The Speech of the Heart) The second pillar: adherence, compliance, and submission, and this is what is referred to as: (The Action of the Heart).

Ahmad ibn Hanbal said: “Whoever denies cognisance and affirmation as being a component of Imaan has undoubtedly said a grave statement; for indeed the corruption of this statement is known in the Religion of Islam”. [9] “al-Imaan” – Ibn Taymiyyah (p.308) As for the other pillar then the righteous predecessors of this Ummah and its Imams are in agreement that it is joined with the first, and that a slave cannot be a believer except with them both.

Ibn Taymiyyah said: “Imaan refers to the Imaan that is found in the heart, which requires two things: affirmation of the heart, and its acknowledgment and cognisance, and this is referred to as the: speech of the heart … and the action of the heart is a requirement thereof, which includes the love of Allah and His Messenger, the fearing of Allah, … and other than those from the actions of the heart that have been obligated by Allah and His Messenger and have been made to be from the components of Imaan.” [10] “al-Imaan” – Ibn Taymiyyah (p.149)

Three important observations:

The first observation: That the affirmation that is referred to here is the affirmation of the reports or information received, meaning that the heart would affirm and have a sense of belief to both the transmitter and what he has transmitted, irrespective of any other action that can come from the heart such as compliance, obedience, love, and the likes.

Thus, whoever uses the term (affirmation) and means by it the affirmation of the reports or information received and what that entails of actions of the heart, and they say: Indeed, the required Belief is affirmation (as per his wider definition of the term), then the disagreement with them is merely linguistic in nature. And a lot of the righteous predecessors and Imams have used the term of affirmation with this latter meaning.

Al-Qastalaanee said after he had defined Imaan as affirmation: “Affirmation is not merely what may occur in the heart from belief to the report and the reporter without any acquiescence or acceptance, rather it is acquiescence and acceptance to the degree that the term total submission can be applied to it” [11] “Irshaad as-Saaree” (1/85) .

Ibn al-Qayyim said: “Imaan is not solely affirmation – as has been previously explained – rather it is affirmation that would necessitate obedience and compliance.” [12] “Kitaab as-Salaah” (p.56)

The second observation: That the affirmation concerned with reports by merely having in the heart a level of trust towards the transmitter of a report and the report but without necessarily having any acquiescence or acceptance – is the same according to the righteous predecessors and Imams to: (knowledge) and (cognisance), as these Imams, rather the majority of rational people, do not regard there to be any difference between knowledge, cognisance, and affirmation.

The third observation: That cognisance or the speech of the heart that the righteous predecessors of the Ummah have made a condition and fundamental pillar of Imaan, is different from the cognisance that has been conditioned by the Mu’tazilah and others from among the scholastic theologians of Islam (Mutakallimoon); for the cognisance that was conditioned by the righteous predecessors is the establishment of knowledge that frees one from ignorance, i.e., that a person knows the reality of what they believe in, regardless of whether that cognisance was established by way of imitation or by way of observation and deduction. As for the cognisance that was conditioned by the Mu’tazilah and their likes, then it is that a person knows the foundations of their religion by way of rational observation and deduction solely, not by way of imitation or listening.

Ibn ‘Uthaymeen was asked: Is imitation permissible in the issues of belief, or is there no option but to use evidence? He answered by saying: “Imitation is permissible in beliefs in what is not possible to know through evidence… Allah the Exalted says: And we did not send before you except men inspired by Us, so ask the people of knowledge if you do not know. An-Nahl: 43. Our asking of the people of knowledge regarding these Prophets means that we are to follow those responsible, and that we take by their word, so imitation in issues of belief is like imitation in issues of deeds entirely, and there is no difference; so, the one who is incapable of reaching the truth by themselves, then their obligation is imitation.” [13] “Liqaa’ al-Baab al-Maftooh” (meeting number 94)

2. The importance of the “action of the heart”
The heart is the primary location of Imaan, and it is the most important of the components of Imaan. Thus, its words and actions are the basis of Imaan, which cannot exist without it the heart regardless of how much the limbs may act. There is no difference among those who are sensible from the children of Adam, that every action of a limb cannot come to be except through a will from the heart. Thus, if that will be one of Belief then actions of the limbs will also be of Belief, but if that will be one of Disbelief, Hypocrisy, and Disobedience then the actions will be the same, and the textual proofs for that are numerous.

Evidence from the Quran
Allah the Exalted, says Those are the people in whose hearts He has inscribed Imaan, and whom He has strengthened them by spirit from Him al-Mujaadilah: 22 and But Allah has endeared Imaan to you and beautified it in your hearts al-Hujuraat: 7.

Evidence from the Sunnah
The Prophet ? said: “Piety is here (and he pointed to his chest three times” [14] Reported by Muslim (2564) with a slight difference from the hadeeth of Abu Hurayrah (may Allah be pleased with him) and “Verily in the body is a morsel of flesh, if it is upright the entire body is upright, and if it is corrupted then the entire body is corrupted. Indeed, it is the heart.” [15] Reported by al-Bukhaaree (52) and Muslim (1599) from the hadeeth of an-Nu’maan ibn Bashir, may Allah be pleased with him

3. Demonstrating the “action of the heart”
Numerous ayaat have come in the Noble Quran that speak of the actions of the heart and their importance in Imaan, and from these actions are:
1-   Fear: Allah, Most High, says: True believers are those who when Allah is mentioned their hearts are filled with fear Al-Anfaal: 2
2-   Tranquillity: Allah, Most High, says: Is it not except by the remembrance of Allah that the hearts find tranquillity? Ar-Ra’d: 28
3-   Serenity: Allah, Most High, says: “He is the one that placed serenity in the hearts of the believers Al-Fath: 4
4-   Reverence: Allah, Most High, says Is it not time that the hearts of the believers show reverence in the remembrance of Allah… Al-Hadeed: 16
5-   Understanding: Allah, Most High, says: They have hearts that they are incapable of understanding with Al-A’raaf :179

Examples of actions of the heart that are mentioned in connection to the non-believers’ heart:

1-   Arrogance: Allah, Most High, says: In their hearts is nothing except a desire for greatness that they will never reach Ghaafir :56
2-   Hatred: Allah, Most High, says: And if Allah is mentioned by Himself, the hearts of those who do not believe in the hereafter fill with hatred Az-Zumar :45
3-   Deviation: Allah, Most High, says: So when they deviated, Allah caused their hearts to deviate… As-Saf :5
4-   Blindness: Allah, Most High, says: It is not the eyes that are blind but rather it is the hearts in their chests that are blind al-Hajj :46
5-   Sickness: Allah, Most High, says: In their hearts is a sickness, thus Allah increased them in sickness al-Baqarah :10

The Belief of the heart is one of the pillars of Imaan, and Imaan is invalid without it. If present, then its effect will undoubtedly appear on the limbs. For the Imaan of the heart is not simply knowledge, cognisance, and affirmation of Allah Almighty, and His reports and the reports of His Messenger - ? –, rather there must come with that compliance, submission, and sincerity, which would fall under the actions of the heart.

Al-Marwazee said: “The foundation of Imaan is affirmation, and from it comes submissiveness, thus one cannot be truly affirmative except if they are submissive, nor submissive except if they are affirmative, and from them both come actions.” [16] “Ta’theem Qadr as-Salaah” (2/715)

Ibn Taymiyyah said: “The foundation of Imaan is cognisance of the heart and its affirmation and speech, and action is dependent on this knowledge, and affirmation is inseparable from it, and a slave cannot be a believer except with them both”. [17] “al-Imaan” (p. 296)

Thus, if knowledge, cognisance, and affirmation, (i.e., the speech of the heart), is not accompanied by compliance, surrender, and submission (i.e., the action of the heart and limbs) a person cannot be considered a believer, rather that affirmation of his is worse than if it was absent, since he has abandoned compliance while having knowledge and cognisance.

Ibn al-Qayyim said: “We say: Imaan is affirmation, however this affirmation is not merely believing the in truthfulness of the reporter (i.e., from the Legislator) without compliance towards him. Had believing in the truthfulness of the Messenger been considered Imaan, then Iblees (Satan), Pharoah and his people, the people of Prophet Saalih, and the Jews who knew that Muhammad is the Messenger of Allah ? as they know their children – would have been deemed all truthful believers.” [18] “as-Salaah wa Hukmu Taarikiha” (p.50)

It is noteworthy to mention that some of the righteous predecessors would use the term affirmation or belief of the heart, while meaning by that the speech of the heart and its action altogether, or the action of the heart by itself. Thus submissiveness, surrender, and compliance (i.e., the actions of the heart and limbs) are the basis of the call of the Prophets and the Messengers, for their dispute with their peoples was not an issue of cognisance and knowledge only (i.e., speech of the heart).

Allah, Most High, says: And indeed, they do not call you untruthful, but it is the ayaat of Allah that the wrongdoers reject Al-An’aam: 33

Al-Hasan said (in regard to this ayah): “Indeed, the people had recognised him, but they wilfully denied him after their recognition” [19] “Tafseer al-Qur’an al- ‘Adheem” – Ibn Abi Hatim (4/1283) .

Qataadah said: “They know that you are the Messenger of Allah, and they wilfully deny it.” [20] “Tafseer al-Qur’an al- ‘Adheem” – Ibn Abi Hatim (4/1283)

So the disbelievers and the hypocrites, for the most part, confirm the Lordship of Allah and confirm the Message, but due to arrogance, hatred, their love of their leadership, desires, and other than it, they turned away from obedience, thus the affirmation that is free from sincerity and submissiveness is of no benefit to them, and this affirmation of theirs will not save them from the punishment of Allah Almighty in the afterlife, nor from the swords of the believers in this worldly life.

The speech of the tongue (confirmation of the tongue)

Preface
The speech of the tongue is an integral part of Imaan, and it is according to the righteous predecessors one of the fundamental components of Imaan. It is intended to mean the actions that are carried out by way of the tongue: like professing the testimony of Faith, Allah’s Remembrance, recitation of the Quran, telling the truth, giving advice, supplicating, and any other act that cannot be carried out except by the tongue. The ruling of the actions of the tongue varies depending on the nature of the act; some of which are recommended, and there are those which are obligatory, and there are those which are conditions for the validity of Imaan. It cannot be conceived that complete Imaan of the heart can be fulfilled from the speech of the heart and its action without also fulfilling the confirmation of the tongue. By this, it can be seen from one angle as an expression of the establishment of a covenant for complete adherence and compliance, and from another angle it is an expression that conveys what is in the soul of belief.

Sa’eed ibn Jubayr said: “Speech is not accepted except with action, and action is not accepted except with speech, and speech and action are not accepted except with intention, and speech, action and intention are not accepted except with an intention that is in line with the Sunnah.” [21] “Sharhu Usool al-I’tiqaad Ahl as-Sunnah wal-Jamaa’ah” – al-Lakaa’ee (1/63)

Ibn Taymiyyah said: “Whoever does not affirm by their tongue while being capable is not called a believer in the language of the people, as was agreed upon by the righteous predecessors of the Ummah from the Companions (may Allah be pleased with them) and those who followed them in goodness.” [22] “al-Imaan” – Ibn Taymiyyah (p.113)

1. The textual evidence that the speech of the tongue is included in the term Imaan
The textual evidence regarding the speech of the tongue being one of the components of Imaan are numerous, from them:

1.   Allah, Most High, says: Say “we have believed in Allah and in what has been revealed unto us… al-Baqarah :136 then says: So if they believe in what you believe in then they have been guided al-Baqarah :137. Al-Haleemee said: “Allah has commanded the believers to say: “we believe” then He tells us So if they believe in what you believe wherein He acknowledges that this speech from them is Imaan, and called them professing the same thing, if they say it, to be Imaan.” [23] “al-Manhaj fi Shu’ab al-Imaan” (1/26)
2.   It is related on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? – said: Imaan has sixty odd – or seventy odd – branches, and the most virtuous of them is saying “There is no deity worthy of worship except Allah” and the least of them is removing harm from the road, and modesty is a branch of faith. [24] Reported by al-Bukhaaree (9) in summary, and Muslim (35) and the text is his report.
Ibn Baaz said: “This indicates that the term Imaan is used for what is in the heart, and for what is carried out by the limbs, and what is uttered by the tongue from what has been legislated by Allah and His Messenger… so true Imaan is that in which the heart, tongue and limbs conform to what has been legislated by Allah Glorified and Exalted be He, and upon what Allah and His Messenger have informed us. [25] “Majmoo’ Fataawa Ibn Baaz” (28/160)

2. The position of the Two Testimonies of Faith in Imaan

The utterance of the Two Testimonies of Faith is a condition for the validity of Imaan.

Ibn Taymiyyah said: “The Muslims are in agreement in that whoever does not come with the Two Testimonies of Islam, then he is a disbeliever.” [26] “Majmoo’ al-Fataawa” (7/302) The requirement of the Two Testimonies of Islam is not limited to their utterance, but also includes the affirmation of their meaning, sincerity in worship of Allah, affirmation of the Prophethood of Muhammad ?, and the outward and inward confirmation of that which he ? came with. As such, this testimony is the one that is of benefit to the person in the sight of Allah Almighty.

Muhammad ibn Nasr al-Marwazee said: “When the Prophet ? responded to Jibreel by his saying “Islam is the testimony that there is no deity worthy of worship except Allah.” [27] Reported by Muslim (8) with a slight variation in its elongation from the hadeeth of ‘Umar ibn al-Khattab, may Allah be pleased with him. he did not intend a testimony of the tongue like the testimony of the hypocrites, rather he intended the testimony which originates from the heart in affirmation of Allah and that He is One.” [28] “Ta’theem Qadr as-Salaah” (2/707)

Ibn Taymiyyah said: “There is a multitude of hadeeths that mention that: (The hellfire has been prohibited from the one who says: There is no deity worthy of worship except Allah, and whoever testifies that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, etc) [29] Reported by al-Bukhaaree (128) and Muslim (32) in an elongated manner with slight variation from the hadeeth of Anas ibn Maalik, may Allah be pleased with him. however it comes conditioned by sincerity and certainty, and dying upon that. [30] “Tafseer Ayat Ashkalat ‘ala Katheear mina al- ‘Ulamaa’” (1/358) Therefore, every action from a person’s outward actions – of the tongue or limbs – is merely an expression of what is in the heart, and a confirmation of it, for if it is not so, then the person would be a hypocrite. [31] “al-Imaan” – Ibn Mandah (1/226) | “Majmoo’ al-Fataawa” – Ibn Taymiyyah (7/550-553) (13/233)

Actions of the limbs

1. The relationship between the Imaan of the heart and the actions of the limbs
The relationship between the Imaan of the heart and the actions of the limbs is from the most prominent issues of Imaan; for it has been established that Imaan is speech and action, and that encompasses both the heart and limbs together. Thus, these two pillars – speech and action – or the four parts – the speech of the heart, its action, the speech of the tongue and the actions of the limbs – together construct a combined condition or an all-encompassing reality. This condition and reality are the: (legislative Imaan), like how the reality of a person is comprised of the body and the soul, or the mind and the consciousness, and like how the tree is comprised of roots ingrained in the ground, the trunk and twigs that are visible. It is by this that the incorporation of actions and acts of obedience – whether obligatory or recommended – in the general category of Imaan, and their inclusion in its all-encompassing reality, are understood.

Al-Ajiree said: “So actions – May Allah have mercy on you all – by way of the limbs, are an affirmation of the Imaan of the heart and the tongue. Thus, whoever does not affirm Imaan by actions of the limb, for example: purification, prayer, zakat, fasting, pilgrimage and the like, and is content with only cognisance and speech, is not a believer, and their cognisance and speech will not benefit them, for their forsaking of action is in direct contradiction to their claimed Imaan, whereas acting upon what we have mentioned would be affirmation of their Imaan.” [32] “ash-Sharee’ah” (2/614)

Ibn Taymiyyah said: “The heart is the foundation, so if it contains cognisance and a will, then its effect will manifest on the body by necessity. It is impossible that the body diverges from what the heart wills.” [33] “Majmoo’ al-Fataawa” (7/187)

2. Evidence for the connection of Imaan with action

Evidence from the Quran:
Allah, Most High, says: And Allah would never discount your ?previous acts of? faith (Imaan). al-Baqarah:143. Al-Haleemee said: “The Quran Exegetes are in agreement in that He was referring in this ayah by the word “Imaan” to: your prayer towards Bayt al-Maqdis, thus confirming that prayer is from Imaan, and if that is established, then every act of obedience is from Imaan. [34] “al-Minhaj fi Shu’ab al-Imaan” (1/37) From the other textual evidences is the Statement of Allah, Most High: Even though they were only commanded to worship Allah ?alone? with sincere devotion to Him in all uprightness, establish prayer, and pay alms-tax. That is the upright Way. al-Bayyinah :5. Ibn Katheer said: “Many renowned scholars like az-Zuhree and ash-Shaafi’ee used this noble ayah as evidence that actions are included in Imaan [35] “Tafseer al-Quran al- ‘Adheem” (8/457)

From the Sunnah:

The hadeeth of the delegation of ‘Abdu Qays wherein the Prophet ? said: “I command you to have Imaan in Allah alone” and then he ? said, “Do you know what Imaan in Allah alone is?” They responded, “Allah and His Messenger know best.” He said, “Testifying that there is no deity worthy of worship except Allah, to establish the prayer, to give alms, and to give a fifth from war booty.” [36] Reported by al-Bukhaaree (53) and Muslim (17) with slight variation from the hadeeth of Ibn ‘Abbas may Allah be pleased with them both. Al-Khattaabee commented on this hadeeth by saying: “In this hadeeth, he ?  has conveyed that prayer and zakat are from Imaan, and likewise fasting in Ramadan and giving a fifth of war booty, and this was in response to a question that came forth from ignorance about what constitutes Imaan and its conditions. Thus, he informed them about that which they asked, and he taught them that which they were ignorant of, and he clarified to them that these matters are from Imaan” [37] “Ma’aalim as-Sunan” (4/313)

Ibn Abee al-‘Izz said: “It is known that he did not mean that these actions by themselves are the complete Imaan in Allah without Imaan of the heart, due to what he related in other places that there must be Imaan of the heart, thus it is known that this actions along with the Imaan of the heart is the complete required Imaan. Indeed, what evidence is there that Actions are from the components of Imaan more preponderant than this evidence? For he explained Imaan by naming actions, and he did not make mention of the affirmation, as it is established that these actions would have no benefit with denial.” [38] “Sharh ‘Aqeedah at-Tahaawiyyah” (2/486)

3. The inclusion of the actions of the limbs within the components of Imaan according to the righteous predecessors

Ash-Shaafi’ee said: “There was consensus among the Companions (may Allah be pleased with them), those that followed after them, and those who we have encountered, where they say, “Imaan is speech, action and intention, one does not suffice from the three except with the others.” [39] “al-Imaan” – Ibn Taymiyyah (p.166)

Al-Bukhaaree said: “I met more than one thousand men from the scholars in different regions, and I did not see a single one of them differ in that the Religion is speech and action.” [40] “Sharh Usool I’tiqaad Ahl as-Sunnah wal-Jamaa’ah” – al-Lakaa’ee (1/195)

Al-Baghawee said: “It was agreed upon by the Companions (may Allah be pleased with them) and those who followed them, and those that came after them from the scholars of Sunnah, that actions are from Imaan.” [41] “Sharh as-Sunnah” – al-Baghawi (1/39)

Ibn Taymiyyah said: “The righteous predecessors are united in that Imaan is speech and action, it increases and decreases, and what that means is the speech of the heart and the actions of the heart, then the speech of the tongue, and the action of the limbs.” [42] “Majmoo’ al-Fataawa” (7/672)

From the statements of the righteous predecessors and scholars about this matter:

It was reported from ‘Ubayd ibn ‘Umayr al-Laythee that he said: “Imaan is not by wishful thinking, rather Imaan is speech that is understood, and action that is enacted.” [43] “as-Sunnah” – ‘Abdullah ibn Ahmad (p.276)

Al-Fudayl ibn ‘Iyaad said: “Imaan internally and externally according to us is a confirmation by the tongue, acceptance by the heart, and acting by it.” [44] “as-Sunnah” – ‘Abdullah ibn Ahmad (p.274)

Maalik ibn Anas said: “Imaan is speech and action.” [45] “as-Sunnah” – ‘Abdullah ibn Ahmad (p.276)

Ahmad ibn Hanbal said: “Allah Almighty said And if they repent and establish the prayer and give alms then they are your brothers in religion At-Tawbah :11 and He the Exalted said And establish the prayer and give alms al-Baqarah v43, this is from Imaan, thus Imaan is speech and action.” [46] “as-Sunnah” – al-Khallaal (3/589)

Principles from the words of the Sunni Imams regarding the reality of Imaan

1- The forsaking of obligations is not at the level of engaging in prohibitions

Sufyaan ibn ‘Uyaynah said: “The Murji’ah obligated paradise on whoever testified that there is no deity worthy of worship except Allah even if they have insisted in their heart to forsake all obligations. They called the forsaking of obligations a sin similar in level to engaging in prohibitions! But they are not the same, because engaging in prohibitions without taking them to be permissible is a sin, while forsaking obligations intentionally without being ignorant or excused is disbelief. [47] What is meant is the forsaking of obligations and actions entirely. I.e: abandoning the genus of actions (the genus of adhering to the commandments and abstaining from the prohibitions) not leaving off individual actions or parts of them, and this is from the disbelief of allegiance and disavowal. As for forsaking the four foundations of Islam after the Two Testimonies of Faith – prayer, zakat, fasting and pilgrimage – then in them there is the known disagreement. And the clarification of that can be seen in the examples of Adam (may the salutations of Allah be upon him), and comparing it to the case of Iblees and the Scholars of the Jews. As for Adam then Allah Almighty forbade him from eating from the tree and made it prohibited on him, but he ate from it intentionally thinking that he may be an angel or be given an everlasting life, thus he was referred to as disobedient but was free from disbelief. As for Iblees – may Allah curse him – then one prostration was obligated upon him, which he then denied intentionally, thus he was called a disbeliever. As for the scholars of the Jews then they knew the characterisation of the Prophet ? and that he was a Prophet and a Messenger, in the same manner that they know their own children. They confirmed his Prophethood ? by their tongues, yet they did not follow his legislation, thus Allah Almighty called them disbelievers. Thus, engaging in prohibitions is akin to the offence of Adam – peace be upon him – and other than him from the Prophets. As for forsaking obligations with denial of their obligatory nature is disbelief akin to the disbelief of Iblees - may Allah curse him. And forsaking them while recognising and not denying them, then that is disbelief akin to the disbelief of the scholars of the Jews, and Allah knows best.” [48] “as-Sunnah” – ‘Abdullah ibn Ahmad (1/347)

2- The consensus of the Sunni scholars that sins do not excommunicate one from Islam, refers to committing acts of disobedience, not forsaking the pillars of Islam

Ibn Taymiyyah said: “If we say “The people of the Sunnah are in agreement that there is no excommunication for a sin” then what we mean by that is acts of disobedience, such as fornication and drinking alcohol. As for these Pillars of Islam then there is a famous dispute in the excommunication of the one who forsakes them. Differing opinions have been reported from Ahmad with regards to that matter, and one of the narrations from him states that he considers whoever forsakes a single one of them as having left Islam. hat is also the chosen opinion of Aboo Bakr, and a group from among the companions of Maalik, such as Ibn Habeeb.

Another view reported from him (i.e, Imam Ahmad) is that: One is not excommunicated from Islam except for forsaking the five daily prayers and Zakat only.
A third narration is that: One is not excommunicated except for forsaking the prayer and zakat if the leader fought them regarding that.
A fourth is that: One is not excommunicated from Islam except if they forsake the Prayer, and a fifth is that: One is not excommunicated for forsaking anything from them i.e., the Pillars of Islam, and these are various opinions that are known from the righteous predecessors.” [49] “Majmoo’ al-Fataawa” (7/302)

3- Clarifying the difference between forsaking the prayer and forsaking good deeds in their entirety

Firstly – Prayer is the symbol of the Muslims
It is for that reason that it is used in expressions to refer to them, so it is said “the people of prayer differed” and “the people of the Qiblah (direction of prayer) differed”. In addition, those who have compiled books gathering the views of the various groups of Muslims say: “The statements of the People of Islam” and they say, “The Disputes between the People of Prayers”.

It is reported on the authority of Anas (may Allah be pleased with him) that the Prophet ? said “Whoever prays our prayer, and turns towards our Qiblah, and eats what we slaughter, then that is the Muslim who is in the custody of Allah and the custody of His Prophet, so do not betray Allah in His custody.” [50] Reported by al-Bukhaaree (391) with a slight variation And the likeness of these texts is numerous in the Quran and the Sunnah. [51] “Majmoo’ al-Fataawa” (7/613)

Secondly – The consensus of the Companions (may Allah be pleased with them) that the one who forsakes the prayer is outside the fold of Islam:

‘Umar (may Allah be pleased with him) said after regaining consciousness after being stabbed, “There is no portion of Islam for the one who forsakes the prayer.” [52] Reported by Maalik (1/39) and al-Bayhaqee (1741). Al-Albaanee authenticated its chain of narration in “Irwa’ al-Ghalil” (1/225) and said, “in accordance with the conditions of the two Shaykhs”, as did Shu’ayb al-Arna’oot in his edition of “Sharh as-Sunnah” (330), and al-Busiri said in “Ithaf al-Khirah al-Mahrah” (2/408) “it has evidence.” He said that in the presence of the Companions (may Allah be pleased with them) and they did not correct him on that. Aboo ad-Dardaa’ (may Allah be pleased with him) said: “There is no Imaan for the one who has no prayer.” [53] Reported by Muhammad ibn Nasr al-Marwazee in “Ta’theem Qadr as-Salaah” (945) and al-Lakaa’ee (1536). Al-Albaanee authenticated it in “Saheeh at-Targhib” (574)

Mujaahid said, “I said to Jaabir ibn ‘Abdillah (may Allah be pleased with them both), “Which of the actions did you use a criterion to distinguish between one’s disbelief and Imaan in the time of the Messenger ??” He said, “The Prayer”.” [54] Reported by Muhammad ibn Nasr al-Marwazee in “Ta’theem Qadr as-Salaah” (892), and al-Khallaal in “as-Sunnah” (1379) and al-Lakaa’ee (1538) ‘Abdullah ibn Shaqeeq said, “The Companions of the Prophet ? did not view forsaking any actions to be disbelief except for the prayer.” [55] Reported by at-Tirmidhi (2622), Ibn Abi Shaybah in “al-Imaan” (137), and Muhammad ibn Nasr al-Marwazee in “Ta’theem Qadr as-Salaah” (948). Al-Albaanee authenticated it in “Saheeh Sunan at-Tirmidhi” (2622) and an-Nawawi authenticated its chain in “Khulasat al-Ahkaam” (1/245), as did al-‘Iraqi in “Tarh at-Tathrib” (2/146) and as-Sakhawi in “al-Ajwibah al-Mardhiyyah” (2/819), and Ibn Baaz in “Majmoo’ al-Fataawa” (8/16), and Shu’ayb al-Arna’oot in his edition of “al-‘Awasim wal-Qawasim” (9/79), and Ibn Daqeeq al-‘Eed said in “al-Imam” (3/557) “its men are authentic”.

Muhammad ibn Nasr al-Marwazee said, “We have mentioned the narrated reports of the Prophet ? regarding the excommunicating of the one who forsakes it the prayer, and expelling them from the religion, and the permitting of killing whoever abstains from establishing it. Similar narrations have come to us from the Companions (may Allah be pleased with them), and nothing has come to us from anyone of them that differs from that. Then the people of knowledge differed in the interpretation of what was narrated from the Prophet ?, then from the Companions (may Allah be pleased with them) regarding excommunicating the one who forsakes it, and the decree of killing the one who abstains from establishing it.” [56] “Ta’theem Qadr as-Salaah” (2/925)

Thus, the dispute regarding the disbelief of the one who forsakes Prayers in its entirely occurred after the time of the Companions (may Allah be pleased with them), however there is no difference of opinion between the people of the Sunnah in that Imaan is belief, speech, and action, and that whoever does not come with these three then they are not a believer.

Ibn Baaz was asked about actions, “Are they a condition of validity of Imaan or a condition of perfection?” His answer was, “From actions are those that are conditions for the validity of Imaan, such that Imaan is not valid except with them, such as the prayer, thus whoever forsakes it then they have disbelieved. And from them are those that are conditions for the perfection of Imaan, in that Imaan is valid without them and that the one who forsakes them is considered being disobedient and sinful.” Then the questioner asked, “What about those from the righteous predecessors who did not consider the one who forsakes Prayer as being outside the fold of Islam, according to them are Actions conditions of perfection or conditions of validity?” He responded: “Rather actions according to all of them are conditions for the validity of Iman, and what they differed upon is which Actions are needed to validate Imaan. One group said it is the prayer, and upon that the Companions (may Allah be pleased with them) were in agreement, as was narrated by Ibn Shaqeeq while others held a different view regarding the prayer. However, something from the genus of actions is required for Imaan to be valid according to all of the righteous predecessors, and it is for that reason that Imaan according to them is speech, action, and belief, and Imaan is not valid except with them all.” [57] “al-Imaan ‘ind as-Salaf” – Muhammad aal-Khudayr (2/232), Riyadh newspaper, issue 12506, dated 13/7/1423AH

Saalih Aal al-Shaykh said, “It is appropriate to make clear that our saying that: ‘Actions fall under the categories of Imaan and is one of its pillars, which Imaan cannot be established except with it’, that what we are referring to is the genus of actions, rather than individual actions. For the believer may abandon many righteous deeds that are obligatory upon them and remain a believer, however, they are not to be called believers and their Imaan is not valid if they forsake every single action; meaning if one comes with the Testimony of Faith and then says: “I say this, believing it in my heart, but I will forsake all actions: will I still be considered a believer?”  The answer is that such a person is not a believer, because he has forsaken that which negates the foundation of his Imaan, meaning forsaking the genus of actions entirely which cancels out his Imaan. Thus, a believer cannot be considered one according to the people of Sunnah except that they have - along with the Two Testimonies of Islam – something from the genus of righteous actions, meaning the genus of abiding by the commandments and abstaining from the prohibitions.” [58] “Sharh Lum’at al-I’tiqaad” (p.111)

4- The levels of Imaan

Believers are of various levels with regards to their Imaan, from them are those who have just the fundamental Imaan, i.e., the lowest of its levels, and from them are those who have reached levels above that. Allah, Glorified be He, says: The ?true? believers are only those whose hearts tremble at the remembrance of Allah, whose faith increases when His revelations are recited to them, and who put their trust in their Lord. ?They are? those who establish prayer and donate from what We have provided for them.  It is they who are the true believers. They will have elevated ranks, forgiveness, and an honourable provision from their Lord. Al-Anfaal :2-4

Al-Sa’dee commented on the ayah by saying, “With Imaan being of two types - a perfect Imaan that entails praise, commendation and complete success, and an Imaan that is lower than that – He, Exalted is He, has mentioned the perfect Imaan so He said, “Indeed the believers” with the (alif) and (laam) indicating a complete devotion to the prescriptions of Imaan.” [59] “Tafseer Al-Sa’dee” (p.315)

5- The affirmative intent to act, with the complete capability to do it, necessitates fulfilment of what is sought [60] “al-Jawaab as-Saheeh” – Ibn Taymiyyah (6/489)

Ibn Taymiyyah said, “The affirmative intent with the capability to act necessitates the realisation of what is sought and that which they are capable of. For the slave, if they sought to pray with affirmative intent and the capability to do it, would pray. And if they did not pray while being capable of doing so, that indicates a weakness of intent.” [61] “Majmoo’ al-Fataawa” (7/525-527)

He also said, “If Imaan is paired with Islam in a text, then Imaan is in reference to what is in the heart and Islam is apparent of deeds …(Imaan: that you believe in Allah and His angels and His books and His Messengers and in the resurrection after death, and you believe in predestination both good and bad). [62] Reported by al-Bukhaaree (50) and Muslim (10) in an elongated manner with slight variation from the hadeeth of Abu Hurayrah (may Allah be pleased with him). And whoever attains this Imaan it would then necessary follow that they attain the Islam which is the: Two Testimonies of Islam, the prayer, zakat, fasting, and the pilgrimage, because their belief in Allah and His angels and His books and His Messengers necessitates submission to Allah and compliance towards Him, and if not, then it is would not be possible that they attained confirmation, love, and compliance inwardly, yet that does not appear on them externally while being capable of it, just like how it is impossible for there to be an affirmative intent while being capable of enacting it without the realisation of what is sought.” [63] “Majmoo’ al-Fataawa” (7/553)