Preface

This issue is tightly connected to the issue of the increase and decrease of Imaan. Those who hold the opinion that Imaan increases and decreases, and that believers are of various levels in Imaan, are of the view that adding the condition “if Allah will” in Imaan is acceptable on the ground that the believer cannot say with certainty that his Imaan is perfect or claiming that he has fulfilled its highest level. Accordingly, it is permissible for them to say: “I am a believer, if Allah wills.” As for those who view Imaan to be a singular unit that may not split into parts, thus, it neither increases nor decreases, and that all believers enjoy the same level of Imaan– which is an incorrect view – then they do not allow adding the condition “if Allah wills” in Imaan, and argue that it is obligatory that it is definitively declared, and if they were to say “I am a believer, if Allah wills,” then that would mean that they have doubt in their Imaan. [117] “Ziyaadatul-Imaan wa Nuqsaanihi wa Hukm al-Istithnaa’ feeh” – ‘Abd ar-Razzaaq al-Badr (p.455)

The renowned scholars of the righteous predecessors, like Imaam Ahmad and others, disliked that a person would ask another “Are you a believer?” and they disliked that it be answered, because it is an innovation that was started by the Murji’ah so that they may use it as a proof for their opinion. A person knows that he is not a disbeliever and finds in his heart affirmation for what the Messenger ? came with, so he would say “I am a believer” with certainty but without affirming that he has carried out everything that he has been commanded to do to perfect his Imaan in the required manner.

The explanation of the view of the people of Sunnah regarding adding the statement “if Allah will”, their understanding and evidence

The general opinion of the Sunni school of thought in this issue is it is permitted to add the statement “if Allah wills” in Imaan, because Imaan, according to Sunni scholars, encompasses beliefs, speech, and actions. Therefore, if one of them was asked that question, they add the statement in their Imaan, so they would say when answering, “I am a believer, if Allah wills” or something similar. [118] “Ziyaadatul-Imaan wa Nuqsaanihi wa Hukm al-Istithnaa’ feeh” – ‘Abd ar-Razzaaq al-Badr (p.463)

Ibn Taymiyyah said, “That which is narrated from the Companions (may Allah be pleased with them), the Imams of those who followed them, and the majority of the righteous predecessors, and the view of the scholars of hadeeth, and what is attributed to the people of Sunnah; is that Imaan is speech and action, it increases and decreases, it increases with obedience and decreases with disobedience, and that adding the statement “if Allah wills” is permitted in it.” [119] “Majmoo’ al-Fataawa” (7/505)

According to the righteous predecessors, this is permitted when the perfect Imaan is intended, and not with regards to the foundation of Imaan without which a person’s Islam is invalid. This is evident by noting the following:

Firstly: The absolute perfect Imaan that means adhering to all of the commandments and abstaining from all of the prohibitions is something that is impossible for an individual to claim its perfection and completeness.
Imaam Ahmad said, “I rely on the hadeeth of Ibn Mas’ood (may Allah be pleased with him) regarding allowing adding the statement “if Allah will” in Imaan; because Imaan is speech and actions, and the action is that which is done. We have uttered the words and fulfilled the part of speech, but we fear that we have been wasteful in our actions, thus, it is pleasing to me that we add the condition in our statement when claiming Imaan with the saying, “I am a believer, if Allah wills.” [120] Reported by al-Khallaal in “as-Sunnah” (3/600), and by Ibn Hani’ in “Masaa’il Ahmad ibn Hanbal” (p.428), and was mentioned by Ibn Taymiyyah in (MF) (7/447)

Yahya ibn Abi al-Khayr al-‘Amraanee said, “Indeed adding the condition of saying “by Allah wills” in Imaan is with regards to the perfection of Imaan through actions; because people are not free from deficiency in their deeds, nor from hypocrisy nor a lack of sincerity. It is not with regards to the foundational acknowledgement of Imaan.” [121] “al-Intisar fi ar-Rad ‘ala al-Mu’tazilah al-Qadariyyah al-Ashrar” (3/788)

Ar-Raazee said, “They criticised ash-Shaafi’ee for his saying “I am a believer, if Allah wills”. The response is that this saying is reported from a considerable number of the righteous predecessors… the intended meaning behind our saying “if Allah wills” is not that there is doubt in our belief or confirmation of it, rather the doubt is in the perfection of our actions.” [122] “Manaqib al-Imam ash-Shaafi’ee” (p.147-150)

Ibn Taymiyyah said, “Imaan in its absolute form includes acting upon everything that Allah has commanded and forsaking every forbidden thing. If a person says: “I am a believer” considering this understanding, then they have testified for themselves that they are from the pure and pious ones who establish every action that they have been commanded to do, and who leave off everything they have been forbidden from, thus they would be from the close allies of Allah.” [123] “Majmoo’ al-Fataawa” (7/446)

Secondly: The Imaan that is of benefit is the one that is accepted by Allah.
Allah, Most High, says: Indeed Allah only accepts from those who are pious. Al-Maa’idah :27. The one who establishes a good deed, cannot know if it is accepted from them or not, particularly that Allah, Most High, says: when describing the believers, And those who give what they give while their hearts are trembling, knowing that they will return to their Lord. Al-Mu’minoon :60. Ibn Battah said, “This way of the believers, the path of the sensible scholars is to add the condition “if Allah wills”, fear Allah and hope His reward; they do not know what their status is with Allah, nor whether their deeds are accepted or rejected! Allah, Most High, says: Indeed Allah only accepts from those who are pious. Al-Maa’idah :27 And He informed us regarding His righteous servant Prophet Sulaymaan (peace be upon him) when he asked Him and he said, “My Lord, inspire me to be thankful for the blessings that You have blessed me and my parents with, and to do good deeds that please You. Al-Naml:19 Do you not see how he asks for Allah’s pleasure through good deeds; because he knows that actions are of no benefit even if they appear to be righteous except if Allah, Exalted be He, is pleased with and accepts them. With that said, how could it be possible for anyone who believes in Allah and the Last Day to determine with certainty that Allah is pleased with their good deeds and acts of obedience and that He accepts them! No one is capable of imposing and determining that except one who is ignorant and arrogant towards Allah.” [124] “al-Ibaanah” (2/872)

Ibn al-Mubaarak was asked, “A group of people say that when Sufyaan ath-Thawree would say “If Allah wills” that was because he doubted his Imaan.” Ibn al-Mubaarak said, “Do you imagine that Sufyaan was adding this condition to a statement regarding the Oneness of the Lord or regarding Muhammad ??! His addition was only regarding the acceptance of his Imaan, and that which is with Allah.” [125] Reported by Ishaq ibn Rahaweyh in his Musnad (3/670)

Ahmad reports from Sulayman ibn Harb that he would add the condition “if Allah wills”, and he would apply that regarding acceptance, so he would say, “We do good deeds, but we do not know if they are accepted from us or not.” [126] Reported by al-Khallaal in “as-Sunnah” (3/597), and by Ibn Battah in “al-Ibaanah” (2/873)

Ibn Taymiyyah said, “Acceptance of good deeds depends on doing them according to how Allah commanded us to do them. Whoever fears Allah in their actions, then carries them out as they have been commanded, then their good deeds will be accepted from them. However, no one can definitely determine that their deeds have been accepted due to their incapability of definitely determining the perfection of their deeds.” [127] “Majmoo’ al-Fataawa” (7/447)

Thirdly: Abstaining from praising oneself, and there is no praise of it greater than praising it with Imaan.

There is no praise for the soul greater than testifying that it has Imaan, thus whoever says about themselves that they are a believer, have praised themselves with the greatest praise, and described it with the perfect and most beautiful attributes. However, Allah has forbidden that we praise ourselves as He, Most High, says: So do not assert your goodness, He is more knowing of who is mindful of Him. An-Najm: 32. Yahya ibn Abi al-Khayr al-‘Amraanee said, “Imaan is from the greatest attributes of praise, and claiming it is an unrestricted self-praise, thus excepting oneself from having complete Imaan removes it from being a self-praise. This is like when someone says to a person, “Are you a jurist or exegete?” so he says, “Yes, if Allah wills” not in the sense of doubt, but so they do not fall in in the self-praise.” [128] “al-Intisar fi ar-Rad ‘ala al-Mu’tazilah al-Qadariyyah al-Ashrar” (3/786)

Ibn Taymiyyah said, “If a man says, “I am a believer” with this understanding, then he has testified for himself that he is from the pure and pious ones who establish every action that he has been commanded to do, and who leaves off everything he has been forbidden from, thus he would be from the close allies of Allah. This is considered praising oneself and testifying for oneself that which he does not know. Had that testimony been correct then it would have been appropriate for him to testify that he will attain paradise if he dies in this state while not a single person can ever testify that he has attained paradise. Thus, their testimony for themselves having perfect Imaan is like their testimony for themselves attaining paradise if they die in this state. This is the approach of the overwhelming majority of the righteous predecessors, who would approve excepting oneself from having complete Imaan.” [129] “Majmoo’ al-Fataawa” (7/446)

Fourthly: The validity of excepting oneself from having complete Imaan in matters of certainty as opposed to uncertain matters.
There are different hadeeths that approve excepting oneself from having complete Imaan in matters of certainty, and not in uncertain matters, due to what is in that of wisdom. [130] “Majmoo’ al-Fataawa” (7/450) For example, the Prophet ? said:  when he was standing over graves “and we are, if Allah wills, going to join you.” [131] Reported by Muslim (249) at length from the hadeeth of Abu Hurayrah (may Allah be pleased with him)

Ahmad ibn Hanbal was asked “Do you except yourself from having complete Iman?” He said “Yes, I say that I am a believer, if Allah wills. I except myself from having complete Iman upon certainty not upon doubt.” Then he said, “Allah says, Indeed you will enter the Sacred Mosque, if Allah wills, in security. al-Fath: 27. And He, Blessed and Exalted be He, knew that they would enter the Sacred Mosque.” [132] Reported by al-Khallaal in “as-Sunnah” (3/596)

Ahmad ibn Ismaa’eel al-Kooraanee said, “Ash-Shaafi’ee said, “If you are asked about Imaan then say “I am a believer, if Allah wills…” because (if Allah wills) is not restricted to that which is uncertain. The Messenger ? used it in that which was certain, and that is his saying when he gave salutations to the dead “and we are, if Allah wills, going to join you.” [133] Reported by Muslim (249) at length from the hadeeth of Abu Hurayrah (may Allah be pleased with him), and also (974) at length from the hadeeth of ‘Aishah, may Allah be pleased with her, with her text saying, “and we are, if Allah wills, going to reach you.” The intended meaning from excepting oneself from having Iman is the consigning of affairs to Allah in their entirety, or that with regards to their final consequence, for the conclusion of all matters belongs to Allah, and not a single person can have knowledge of anything of that.” [134] “al-Kawthar al-Jari ila Riyadh Hadeeths al-Bukhaaree” (1/56)

Fifthly: Excepting oneself from having complete Iman because the final state is unknown, and the fear of their state changing in the future.

Ibn Battah said, “Excepting oneself from having complete Iman is also correct from another angle when it occurs regarding future and continued actions, and regarding the ending of one’s life and what remains of it. It is when it is intended to mean “I am a believer if Allah makes my ending upon the deeds of the believers, and if I am confirmed by Allah in the register of the people of Imaan, and if what I am upon from the actions of the believers is a matter that continues for me, and it remains for me until I meet Allah with them, and I do not know if I will begin or end my day upon Imaan or not.” This is what Allah cultured His Prophet ? and believers. He, Exalted be He, said, And do not say of anything “I will do it tomorrow”; without adding “if Allah wills it.” al-Kahf :23-24. Having said that, it is not permissible for anyone who believes in Allah and knows that his heart is in Allah’s Hand, and that He does with it as He wishes, that he should say firmly and definitively, “I will wake as a believer tomorrow” nor should you say: “I will wake as a disbeliever tomorrow or as a hypocrite” without adding the condition “if Allah wills”. This is the way of those of intellect from the believers.” [135] “al-Ibaanah al-Kubra” (2/865)

Muhammad Anwar Shaah al-Kashmeeree said, “Excepting oneself from having Imaan with respect to the final state of one’s affairs is entirely permissible… for not a single person knows upon what they shall end; upon Imaan or upon disbelief! We seek refuge with Allah from disbelief.” [136] “Faydh al-Bari ‘ala Saheeh al-Bukhaaree” (1/221)

Statements from the righteous predecessors regarding excepting oneself from having complete Imaan and reconciling between them.
The righteous predecessors used numerous forms for excepting themselves from having complete Imaan, and all these forms brought about one meaning – that is being, never claiming complete and perfect Imaan with certainty, and consigning that matter to Allah, Glorified be He.” [137] “Ziyaadatul-Imaan wa Nuqsaanihi wa Hukm al-Istithnaa’ fih” – ‘Abd ar-Razzaaq al-Badr (p.479) The following are some examples from the righteous predecessors regarding this:

Firstly: Making exception by saying “If Allah wills.”
Ahmad was asked, “What do you say regarding making exception in Imaan?” He said, “That is the view we uphold.” It was said to him “Could a man says, “I am a believer, if Allah wills?” He replied, “Yes.” [138] Reported by al-Khallaal in “as-Sunnah” (3/594)

Secondly: Making exceptions by Saying “I hope.”
Ibraaheem an-Nakh’iee said, “A man said to ‘Alqamah “Are you a believer?” to which he said: “I hope so.”” [139] Reported by Abu ‘Ubayd in “al-Imaan” (p.38) and by Ibn Abi Shaybah in “al-Imaan” (p.21) and ‘Abdullah in “as-Sunnah” (1/340)

Thirdly: Making exception by saying “I have believed in Allah and His Angels and His Books and His Messengers.”
It is reported that Taawoos would say whenever it was said to him “Are you a believer?”; “I have believed in Allah and His Angels and His Books and His Messengers” and he would not go beyond that. [140] Reported by ‘Abdullah in “as-Sunnah” (1/323), and al-Aajoory in “ash-Sharee’ah” (2/672)

Fourthly: Making exception by saying “There is no god worthy of worship except Allah.”
Ibraaheem an-Nakh’ee said, “If it is said to you “Are you a believer?” then say, “There is no god worthy of worship except Allah.” [141] Reported by ‘Abdullah in “as-Sunnah” (1/321), and al-Aajoory in “ash-Sharee’ah” (2/670)

This statement does not contravene the other statements from the righteous predecessors who responded by saying they are believers without adding the condition of exception. This is because these narrations have one or more of the following issues:
1-   Either their chains of narration are weak and not established to the Companion or Taabi’ee they are related from.
2-   The statement is made with generalisation, which does not make other statements problematic, because all the Muslims are all believers considering that which is apparent from them.  According to this, they inherit from, marry with, and deal with each other, in brotherhood and the fellowship of Imaan.
3-   The intended meaning by the one saying it is the foundation of Imaan, not its completion or perfection, for the name Imaan according to the righteous predecessors is of two types: unrestricted and restricted.
If it has been used in an unrestricted manner then it encompasses all that which pleases Allah and His Messenger from deeds and statements, both outwardly and inwardly.
However, if it has been used in a restricted sense, then it means the foundation of Imaan and its basis, which is the inward Imaan with its six pillars that have been related in the well-known hadeeth of Jibreel. [142] Reported by al-Bukhaaree (50), and Muslim (106) from the hadeeth of Abu Hurayrah (may Allah be pleased with him)

Imaan according to the righteous predecessors has foundations and branches. The foundation of Imaan is in the heart, and that is the speech of the heart and its action, and the branches of Imaan are the outward apparent actions in all their forms. [143] “Majmoo’ al-Fataawa” (7/642) With that said, it is appropriate for whoever is asked whether they are a believer, that they make clear from the asker what do they mean by Imaan? Do they mean by that a complete and perfect Imaan that is accepted by Allah, whose people are certainly in paradise? If so, then one should make exception.  Or they intend the restricted Imaan which is its foundation and basis? In this cas, there are no exemptions to make.

Tamaam ibn Najeeh said, “A man asked al-Hasan al-Basree about Imaan; so, he said, “Imaan is of two types; if you are asking me about Imaan in Allah, His Angels, His Books, His Messengers, Paradise, Hellfire, the resurrection, and the judgement, then I am a believer. However, if you are asking me about the Statement of Allah: True believers are those whose hearts tremble with awe when Allah is mentioned, who are increased in Imaan when His ayaat are recited, and whose trust they put in their Lord. Those who establish the prayer and give from that which We have provided them with. They are the true believers Al-Anfaal :2-4 then by Allah I do not know if I am from them or not.” [144] Reported by al-Bayhaqee in “al-I’tiqaad” (p.211) and in “ash-Shu’ab” (1/168) Al-Bayhaqee commented on that by saying, “Al-Hasan did not doubt the foundation of his Imaan at that time, rather he refrained from claiming its perfection which Allah, Exalted be He, promises Paradise for its people as He said, They will have high standing with their Lord, forgiveness, and generous provision. Al-Anfaal: 4.” [145] “al-I’tiqaad” (p.212)

The righteous predecessors held the view that it is permissible to excepting oneself from having Iman from one angle, and do not permit it from another, depending on the intended meaning of Imaan by the one saying it. According to this understanding, some of the righteous predecessors would view that making exception and abstaining from doing so are equal and have the same effect.

Al-Awzaa’ee said, “Whoever says “I am a believer” then that is fine, and whoever says “I am a believer if Allah wills” then that is fine, due to the saying of Allah Almighty Indeed you will enter the Sacred Mosque if Allah wills in security. al-Fath :27, while He knew that they will enter it.” [146] Reported by Abu ‘Ubayd in “al-Imaan” (p.38) and similar was reported by al-Khallaal in “as-Sunnah” (3/598) This is not negated by what has been reported from some of them regarding their dislike of forsaking excepting themselves from having complete Imaan, as it was related from Sufyaan ath-Thawree that he would reject and dislike that he should say “I am a believer.” [147] Reported by al-Aajoory in “ash-Sharee’ah” (2/662) and Ibn Battah in “al-Ibaanah” (2/871) It has come from a group of the righteous predecessors that they would condemn whoever does not make exception in Imaan.

Aboo ‘Ubayd said, “According to us, they dislike testifying in a definitive manner that they have Imaan, out of caution regarding what I have explained to you in the first chapter from self-praising and perfection in the sight of Allah. As for the rulings of the worldly life, then all the people of the religion are called believers; because their authority over their women, their slaughtered animals, their testimony, their marriages, and all their doings and traditions are upon Imaan. It is for this that al-Awzaa’ee would view that making exception in Imaan or leaving it are of the same level.” [148] “al-Imaan” (p.38) However, knowing that leaving off making exception in Imaan became a symbol of the Murji’ah, and included in praise of oneself and its aggrandisement – which is something religion does not allow and dislike – then what is preponderant and closer to perfection is to add the condition of saying “if Allah wills” when speaking about Imaan, and not leaving it off unless the intended meaning of the statement is clear.

The position of the righteous predecessors on calling the question “Are you a believer?” an innovation.

The righteous predecessors have stipulated their disapproval for this question, and their sayings regarding it being blameworthy and calling the one who asks it an innovator are numerous indeed. [149] “Ziyaadatul-Imaan wa Nuqsaanihi wa Hukm al-Istithnaa’ feeh” – ‘Abd ar-Razzaaq al-Badr (p.491) Some of those who authored books in creed and beliefs made a specific chapter in their books regarding this topic, such as al-Aajurry in his book “ash-Sharee’ah”; wherein he made a separate chapter he called “The scholars who disliked that one asks someone else “Are you a believer?” as they considered him an innovator and a bad man.” [150] “ash-Sharee’ah” (2/667) Ibn Battah in his book “al-Ibaanah” dedicated  a chapter with the title “The asking by a man of someone else, “Are you a believer?” and how to respond to it, and the dislike of the scholars for this question and the naming of the one who asks it an innovator.” [151] “al-Ibaanah” (2/877)

The two authors included many reports in these two chapters from the righteous predecessors regarding the blameworthiness of the Murji’ah and their being innovators for asking this question. It is reported that Ibraaheem an-Nakh’iee said, “A man asking another man “Are you a believer?” is an innovation.” [152] Reported by ‘Abdullah in “as-Sunnah” (1/321), al-Aajoory in “ash-Sharee’ah” (2/671), and Ibn Battah in “al-Ibaanah” (2/880) And a man asked him “Are you a believer?” so he said, “I do not have doubt in my Imaan, and you asking me regarding this is an innovation.” [153] Reported by ‘Abdullah in “as-Sunnah” (1/339) It was reported that Ahmad was asked about it being said to a man “Are you a believer?”. He said, “His asking you that is an innovation, and he should say “If Allah wills.”” [154] Reported by al-Khallaal in “as-Sunnah” (3/601)