Majmu' al-FatawaIbn Taimiya

or because affirmation in the heart is not part of Islam. Rather, this distinguishes the components of a whole: they all constitute one thing, collectively called religion.”] (*)

For this reason, the Prophet, may Allah bless him and grant him peace, said:

“This is Gabriel, who came to teach you your religion.”

Both affirmation and action are encompassed by each of the terms Islam and faith. This is indicated by the words of the Exalted:

“Indeed, the religion in the sight of Allah is Islam.”

And His words:

“And I have approved Islam as your religion.”

And His words:

“Whoever seeks a religion other than Islam, it will never be accepted from him.”

He thus made clear that the religion He approves and accepts from His servants is Islam. Religion can receive His approval and acceptance only when affirmation accompanies action.

I say: Although the distinction made by the Prophet, may Allah bless him and grant him peace, in the hadith of Gabriel implies that excellence is the highest level, that excellence encompasses faith, and that faith encompasses Islam, it does not establish the reverse. Even supposing that it indicated their inseparability, it explicitly shows that what one term denotes is not what the other denotes. The precise explanation, however, is that their meanings differ depending on whether they occur separately or together, as we have explained. Whoever understands this will find many difficulties resolved in numerous areas where various groups have gone astray—concerning the question of faith and other matters.

His statement that religion can receive approval and acceptance only when affirmation accompanies action indicates that faith must accompany action. This establishes that faith is obligatory in all circumstances, but it does not establish that the action constituting religion is not called Islam. If faith is a condition for its acceptance, it does not follow that faith necessarily accompanies it. Even if faith necessarily accompanied it, it would not follow that faith forms part of what the term Islam denotes.

(*) Shaykh Nāsir ibn Hamad al-Fahd stated (p. 62): Two textual corruptions occur in this quotation. The correct wording, as found in al-Baghawī’s Sharh al-Sunnah, 1/59—may Allah have mercy on him—is: “The Prophet, may Allah bless him and grant him peace, may use the term Islam for outward deeds and the term īmān (faith) for inward belief. This is not because deeds are not part of faith or affirmation in the heart is not part of Islam. Rather, this distinguishes the components of a whole: they all constitute one thing, collectively called religion.”
أَوْ التَّصْدِيقِ بِالْقَلْبِ لَيْسَ مِنْ الْإِسْلَامِ بَلْ ذَلِكَ تَفْصِيلُ الْجُمْلَةِ هِيَ كُلُّهَا شَيْءٌ وَاحِدٍ وَجِمَاعُهَا الدِّينُ] (*) وَلِذَلِكَ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {هَذَا جِبْرِيلُ جَاءَكُمْ يُعَلِّمُكُمْ دِينَكُمْ} وَالتَّصْدِيقُ وَالْعَمَلُ يَتَنَاوَلُهُمَا اسْمُ الْإِسْلَامِ وَالْإِيمَانِ جَمِيعًا؛ يَدُلُّ عَلَيْهِ قَوْلُهُ تَعَالَى: {إنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ} وقَوْله تَعَالَى {وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا} وَقَوْلُهُ: {وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ} فَبَيَّنَ أَنَّ الدِّينَ الَّذِي رَضِيَهُ وَيَقْبَلُهُ مِنْ عِبَادِهِ هُوَ الْإِسْلَامُ وَلَا يَكُونُ الدِّينُ فِي مَحَلِّ الرِّضَى وَالْقَبُولِ إلَّا بِانْضِمَامِ التَّصْدِيقِ إلَى الْعَمَلِ. " قُلْت " : تَفْرِيقُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَدِيثِ جِبْرِيلَ وَإِنْ اقْتَضَى أَنَّ الْأَعْلَى هُوَ الْإِحْسَانُ وَالْإِحْسَانُ يَتَضَمَّنُ الْإِيمَانَ وَالْإِيمَانُ يَتَضَمَّنُ الْإِسْلَامَ فَلَا يَدُلُّ عَلَى الْعَكْسِ وَلَوْ قُدِّرَ أَنَّهُ دَلَّ عَلَى التَّلَازُمِ فَهُوَ صَرِيحٌ بِأَنَّ مُسَمَّى هَذَا لَيْسَ مُسَمَّى هَذَا لَكِنَّ التَّحْقِيقَ أَنَّ الدَّلَالَةَ تَخْتَلِفُ بِالتَّجْرِيدِ وَالِاقْتِرَانِ كَمَا قَدْ بَيَّنَّاهُ وَمَنْ فَهِمَ هَذَا انْحَلَّتْ عَنْهُ إشْكَالَاتٌ كَثِيرَةٌ فِي كَثِيرٍ مِنْ الْمَوَاضِعِ حَادَّ عَنْهَا طَوَائِفُ - " مَسْأَلَةُ الْإِيمَانِ " وَغَيْرِهَا - وَمَا ذَكَرَهُ مِنْ أَنَّ الدِّينَ لَا يَكُونُ فِي مَحَلِّ الرِّضَى وَالْقَبُولِ إلَّا بِانْضِمَامِ التَّصْدِيقِ إلَى الْعَمَلِ يَدُلُّ عَلَى أَنَّهُ لَا بُدَّ مَعَ الْعَمَلِ مِنْ الْإِيمَانِ؛ فَهَذَا يَدُلُّ عَلَى وُجُوبِ الْإِيمَانِ مُطْلَقًا لَكِنْ لَا يَدُلُّ عَلَى أَنَّ الْعَمَلَ الَّذِي هُوَ الدِّينُ لَيْسَ اسْمُهُ إسْلَامًا وَإِذَا كَانَ الْإِيمَانُ شَرْطًا فِي قَبُولِهِ لَمْ يَلْزَمْ أَنْ يَكُونَ مُلَازِمًا لَهُ؛ وَلَوْ كَانَ مُلَازِمًا لَهُ لَمْ يَلْزَمْ أَنْ يَكُونَ جُزْءَ مُسَمَّاهُ.
(*) قال الشيخ ناصر بن حمد الفهد (ص ٦٢): وقد وقع في هذا النقل تصحيفان، وصواب العبارة كما في (شرح السنة) للبغوي رحمه الله ١/ ٥٩: " قد يجعل النبي صلى الله عليه وسلم الإسلام اسماً لما ظهر من الأعمال، وجعل الإيمان اسماً لما بطن من الاعتقاد، وليس كذلك؛ لأن الأعمال ليست من الإيمان أو التصديق بالقلب ليس من الإسلام، بل ذلك تفصيل لجملة هي كلها شيء واحد، وجماعها الدين ".

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