(Discussion of the Jahmiyyah's definition of faith as knowledge and affirmation, and the refutation of them) They said, and the affirmation of the servants that He is their Creator is the ultimate
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The Shaykh : In this passage, the author wants to clarify that the doctrine of the Jahmiyyah regarding faith is that people are one in it; people are one. Why? They said because faith is the affirmation that Allah is the Creator.
"They said, and the affirmation of the servants that He is their Creator is the ultimate of faith
and people are one in faith"
This is faith according to them: to believe that Allah is the Creator of the servants only. They also say that people are one in faith. Are words part of faith according to them? No. The saying "La ilaha illa Allah" is not part of faith. Are deeds part of faith? No. Prayer is not part of faith. Enjoining good and forbidding evil is not part of faith. Removing harm from the path is not part of faith. There is nothing but the acknowledgment that Allah is the Creator. This is faith, and it is the ultimate of faith; it does not increase or decrease. Ibn al-Qayyim said, "Well, according to your opinion, all these nations whom Allah was angry with and destroyed for their sins, and Satan, who is their leader and their imam, are, in your view, O Jahmiyyah, what? Complete in faith? Why? Because they acknowledge that Allah is the Lord. Iblis says:[Al-Hijr 15:39] But he acknowledges Allah's attributes, saying: So believe in Allah and believe in His attributes. Pharaoh said to Moses: [Al-Isra 17:102] Did he say no, or did he say yes? His silence is affirmation. Why? Because in another context he was responding to Moses, saying, "Who is the Lord of the worlds?" He said: [Ash-Shu'ara 26:24-26] and so on. So Pharaoh is affirming. The people of Lut, the people of Thamud, 'Ad, and other nations, do they affirm Allah or not? And those among whom the Messenger (peace and blessings be upon him) was sent affirm Allah. So the statement of the Jahmiyyah is refuted. Why was it refuted? Because this necessary consequence is defective. That is, saying that these people are complete in faith is defective, is it not? Defective. Do you say this because I want you to say it, or do you say it based on creed?
The reader: Based on creed.
The Shaykh : Well, this necessary consequence is undoubtedly defective because it implies that all of them are believers. Yes. And if the necessary consequence is defective, it is evidence of the defect of the necessitated premise. Ibn al-Qayyim, in this statement, did not go to bring the evidences indicating the increase and decrease of faith. No, he brought a factual proof that cannot be denied. Because if they say these people are complete in faith, they have committed disbelief. And if they say they are not believers, they are refuted. Is that not so? Well, so this entire passage is this issue that he spoke about. Yes.
"They said, and the affirmation of the servants that He is their Creator is the ultimate of faith
and people are one in faith"
This is faith according to them: to believe that Allah is the Creator of the servants only. They also say that people are one in faith. Are words part of faith according to them? No. The saying "La ilaha illa Allah" is not part of faith. Are deeds part of faith? No. Prayer is not part of faith. Enjoining good and forbidding evil is not part of faith. Removing harm from the path is not part of faith. There is nothing but the acknowledgment that Allah is the Creator. This is faith, and it is the ultimate of faith; it does not increase or decrease. Ibn al-Qayyim said, "Well, according to your opinion, all these nations whom Allah was angry with and destroyed for their sins, and Satan, who is their leader and their imam, are, in your view, O Jahmiyyah, what? Complete in faith? Why? Because they acknowledge that Allah is the Lord. Iblis says:
My Lord, because You have put me in error
رب بما أغويتنيBy Your might, I will lead them astray
فبِعزتك لأغوينهمYou have already known that none has sent down these [signs] except the Lord of the heavens and the earth as evidence
لقد علمت ما أنزل هؤلاء إلا رب السماوات والأرض بصائر(24) [Moses] said, "The Lord of the heavens and earth and that between them, if you should be convinced." (25) [Pharaoh] said to those around him, "Do you not hear?" (26) [Moses] said, "Your Lord and the Lord of your first forefathers."
قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ * قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُونَ * قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَThe reader: Based on creed.
The Shaykh : Well, this necessary consequence is undoubtedly defective because it implies that all of them are believers. Yes. And if the necessary consequence is defective, it is evidence of the defect of the necessitated premise. Ibn al-Qayyim, in this statement, did not go to bring the evidences indicating the increase and decrease of faith. No, he brought a factual proof that cannot be denied. Because if they say these people are complete in faith, they have committed disbelief. And if they say they are not believers, they are refuted. Is that not so? Well, so this entire passage is this issue that he spoke about. Yes.