nevertheless performs his deeds for show, and his family and wealth are dearer to him than Allah, His Messenger, and striving in His cause. The believers were addressed in these terms at a late stage, in Surah Barā’ah (Disavowal), when they were told:
“If your fathers, your sons, your brothers, your spouses, your relatives, wealth you have acquired, trade whose decline you fear, and homes you delight in are dearer to you than Allah, His Messenger, and striving in His cause, then wait until Allah brings about His command. And Allah does not guide the defiantly disobedient people.”
It is well known that many Muslims—or most of them—are like this. It has been established that a man is not a believer until Allah and His Messenger are dearer to him than all else. A believer is only one who has no doubt and strives with his wealth and his life in Allah’s cause. Thus, anyone whose heart lacks the inward states required by faith is someone whom the Messenger denied faith, even though he possesses assent to the truth. Assent to the truth is part of faith, and it must be accompanied by some measure of love and fear of Allah. Otherwise, assent unaccompanied by any of this is not faith at all; rather, it is like the assent of Pharaoh, the Jews, and Iblīs. This is what the early generations condemned in the Jahmiyyah.
Al-Humaydī said: “I heard Wakī‘ say, ‘The people of the Sunnah say that faith consists of words and deeds. The Murji’ah say that faith consists of words. The Jahmiyyah say that faith is knowledge.’” In another narration from him: “This is disbelief.”
Muhammad ibn ‘Umar al-Kilābī said: “I heard Wakī‘ say, ‘The Jahmiyyah are worse than the Qadariyyah.’” He said: “Wakī‘ also said, ‘The Murji’ah are those who say that profession suffices in place of deeds. Whoever says this has certainly doomed himself. As for saying that intention suffices in place of deeds, this is disbelief, and it is Jahm’s position.’” Ahmad ibn Hanbal said the same.