Majmu' al-FatawaIbn Taimiya

because, in his view, this designation is deserved only by someone who fulfils his obligations and refrains from the forbidden acts that incur the Fire—that is, major sins.”

They said:

Since Allah has made clear that this designation is deserved by someone who deserves Paradise and for whom Allah has guaranteed it, and since we know that we have believed and affirmed the truth—for one ceases to affirm the truth only by denying it, and we neither doubt nor deny—and we know that we disobey Him and deserve punishment, which is the opposite of the reward Allah has decreed for believers on account of their designation as such, we know that we have believed, yet refrain from adopting the designation to which Allah has attached the promise of Paradise. It is a designation expressing praise and commendation from Allah. Allah has forbidden us to commend ourselves, commanded us to fear for ourselves, and prescribed punishment for our disobedience. We therefore know that we do not deserve to call ourselves believers, since Allah has attached praise, commendation, kindness, mercy, forgiveness, and Paradise to the designation of faith, while prescribing the Fire for major sins. These are two opposing judgments.

If it is said:

“How can you refrain from calling yourselves believers when you maintain that the foundation of faith remains in your hearts, namely, affirming that Allah is the Truth and that what He has said is true?”

They say:

Allah, His Messenger, and the overwhelming majority of Muslims name things according to their predominant characteristics. Thus, they call the one who commits unlawful sexual intercourse a sinner, the one who accuses another of unchastity a sinner, and the wine-drinker a sinner. They do not call any of these people God-fearing or scrupulous. Yet Muslims unanimously agree that such a person possesses the foundation of God-consciousness and scrupulousness, in that he guards against disbelief or associating anything with Allah. Likewise, out of fear of Allah, he avoids neglecting the ritual bath required for major ritual impurity or neglecting prayer, and he refrains from having intercourse with his mother. In all these respects, he is God-fearing. And there is unanimous agreement

لِأَنَّهُ لَا يَسْتَحِقُّ هَذَا الِاسْمَ عِنْدَهُ إلَّا مَنْ أَدَّى مَا وَجَبَ عَلَيْهِ وَانْتَهَى عَمَّا حَرَّمَ عَلَيْهِ مِنْ الْمُوجِبَاتِ لِلنَّارِ الَّتِي هِيَ الْكَبَائِرُ. قَالُوا: فَلَمَّا أَبَانَ اللَّهُ أَنَّ هَذَا الِاسْمَ يَسْتَحِقُّهُ مَنْ قَدْ اسْتَحَقَّ الْجَنَّةَ وَأَنَّ اللَّهَ قَدْ أَوْجَبَ الْجَنَّةَ عَلَيْهِ. وَعَلِمْنَا أَنَّا قَدْ آمَنَّا وَصَدَّقْنَا؛ لِأَنَّهُ لَا يَخْرُجُ مِنْ التَّصْدِيقِ إلَّا بِالتَّكْذِيبِ؛ وَلَسْنَا بِشَاكِّينَ وَلَا مُكَذِّبِينَ؛ وَعَلِمْنَا أَنَّا عَاصُونَ لَهُ مُسْتَوْجِبُونَ لِلْعَذَابِ وَهُوَ ضِدُّ الثَّوَابِ الَّذِي حَكَمَ اللَّهُ بِهِ لِلْمُؤْمِنِينَ عَلَى اسْمِ الْإِيمَانِ؛ عَلِمْنَا أَنَّا قَدْ آمَنَّا وَأَمْسَكْنَا عَنْ الِاسْمِ الَّذِي أَثْبَتَ اللَّهُ عَلَيْهِ الْحُكْمَ فِي الْجَنَّةِ وَهُوَ مِنْ اللَّهِ اسْمُ ثَنَاءٍ وَتَزْكِيَةٍ وَقَدْ نَهَانَا اللَّهُ أَنْ نُزَكِّيَ أَنْفُسَنَا وَأَمَرَنَا بِالْخَوْفِ عَلَى أَنْفُسِنَا وَأَوْجَبَ لَنَا الْعَذَابَ بِعِصْيَانِنَا فَعَلِمْنَا أَنَّا لَسْنَا بِمُسْتَحِقِّينَ بِأَنْ نَتَسَمَّى مُؤْمِنِينَ إذْ أَوْجَبَ اللَّهُ عَلَى اسْمِ الْإِيمَانِ الثَّنَاءَ وَالتَّزْكِيَةَ وَالرَّأْفَةَ وَالرَّحْمَةَ وَالْمَغْفِرَةَ وَالْجَنَّةَ؛ وَأَوْجَبَ عَلَى الْكَبَائِرِ النَّارَ وَهَذَانِ حُكْمَانِ مُتَضَادَّانِ. فَإِنْ قِيلَ: فَكَيْفَ أَمْسَكْتُمْ عَنْ اسْمِ الْإِيمَانِ أَنْ تُسَمُّوا بِهِ وَأَنْتُمْ تَزْعُمُونَ أَنَّ أَصْلَ الْإِيمَانِ فِي قُلُوبِكُمْ وَهُوَ التَّصْدِيقُ بِأَنَّ اللَّهَ حَقٌّ وَمَا قَالَهُ صِدْقٌ؟ قَالُوا: إنَّ اللَّهَ وَرَسُولَهُ وَجَمَاهِيرَ الْمُسْلِمِينَ سَمَّوْا الْأَشْيَاءَ بِمَا غَلَبَ عَلَيْهَا مِنْ الْأَسْمَاءِ فَسَمَّوْا الزَّانِيَ فَاسِقًا وَالْقَاذِفَ فَاسِقًا وَشَارِبَ الْخَمْرِ فَاسِقًا وَلَمْ يُسَمُّوا وَاحِدًا مِنْ هَؤُلَاءِ مُتَّقِيًا وَلَا وَرِعًا؛ وَقَدْ أَجْمَعَ الْمُسْلِمُونَ أَنَّ فِيهِ أَصْلَ التَّقْوَى وَالْوَرَعِ وَذَلِكَ أَنَّهُ يَتَّقِي أَنْ يَكْفُرَ أَوْ يُشْرِكَ بِاَللَّهِ شَيْئًا. وَكَذَلِكَ يَتَّقِي اللَّهَ أَنْ يَتْرُكَ الْغُسْلَ مِنْ الْجَنَابَةِ أَوْ الصَّلَاةِ وَيَتَّقِي أَنْ يَأْتِيَ أُمَّهُ فَهُوَ فِي جَمِيعِ ذَلِكَ مُتَّقٍ وَقَدْ أَجْمَعَ

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