Likewise, the earliest forerunners were both Muslims and believers.
Even if it were assumed that Islam necessarily entails the faith that is obligatory, the most that could be said is that the two necessarily accompany one another: every Muslim is a believer, and every believer is a Muslim. This is correct if what is meant is that every Muslim who enters Paradise possesses the faith that is obligatory. It is also agreed upon if what is meant is that every Muslim who is rewarded for his worship must possess the foundation of faith. Thus, every Muslim is a believer, even if this is not the faith that the Prophet, may Allah bless him and grant him peace, denied to those who do not love for their brothers what they love for themselves, to those who commit major sins, and to the Bedouins and others.
If it is said that Islam and complete faith necessarily accompany one another, it does not follow that they are identical. They are like the soul and the body: among us, no soul is found except with a body, and no living body is found except with a soul, yet neither is identical to the other. Faith is like the soul, for it resides in the soul and is connected to the body, while Islam is like the body, which cannot be alive without the soul. This means that the two necessarily accompany one another, not that the two terms designate the same thing. The Islam of the hypocrites is like a dead body—a body without a soul. Every living body has a soul, but souls differ, as the Prophet, may Allah bless him and grant him peace, said:
“Souls are assembled troops: those that recognize one another unite, and those that do not recognize one another are at odds.”
Not everyone who performs prayer with his body has a heart illuminated by remembrance of Allah, humble devotion, and understanding of the Quran, even though he is rewarded for his prayer and, under the rulings applicable in this world, his obligation is discharged. Outward Islam is thus like the outward performance of prayer, while faith is like the knowledge of Allah, humble devotion, and reflection upon the Quran that reside in the heart during prayer. Thus, whoever has humble devotion in his heart