And Jahm’s principle concerning “faith” contained errors in several respects:
One was his assumption that it consists solely of the heart’s assent and knowledge, without any deeds of the heart, such as love of Allah, fear of Him, and the like. Another was his assumption that faith can exist in the heart without any words or deeds.
Another was his assumption that anyone whom revelation judges to be a disbeliever condemned to remain eternally in the Fire cannot possibly have any assent in his heart. They categorically asserted that Iblīs, Pharaoh, the Jews, and others like them had none of this in their hearts.
Such is also their discourse concerning will, aversion, love, hatred, and the like. When these things are passing impulses and inner thoughts, they are pardoned. But when they become firm resolve, love, and hatred, action necessarily follows and occurs. No one may then suppose that they exist in isolation and say, “There is no sin in them.”
This makes clear the answer to the questioner’s argument. The Muslim community unanimously agrees that Allah rewards love of Him and His Messenger, and love and hatred for His sake; and that He punishes hatred of Him, His Messenger, and His allies, as well as love of rivals besides Him and the intentions encompassed by this love