Musnad Humaydi

Benefit:
This hadith proves that a religious scholar should be wise and intelligent, addressing people according to the situation and context, and avoiding statements that may lead to tribulation. Also, it should be remembered that merely uttering the testimony (kalimah) is not intended; rather, “with sincerity” (mukhlisan) is also a condition, and this condition necessitates righteous deeds. Among the pillars of faith (iman) is “action with the limbs” (ʿamal bil-jawarih), meaning that faith is completed by acting with the bodily limbs. Mere verbal affirmation is not sufficient, because someone who affirms with a true heart may still fall short in righteous deeds.

The testimony (kalimah) is like a key, and righteous deeds are its teeth; the key only works when it has teeth. This refers to the matter of the heart and tongue, and the action of the heart and limbs. See (Majmuʿ al-Fatawa: 7/171).

This is the established creed of Ahl al-Sunnah, upon which there is consensus among Ahl al-Sunnah, that faith (iman) is both statement and action, which increases with good deeds and decreases with sins. There are numerous evidences for this in the Qur’an and hadith.

Allah the Exalted says: «وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ » (al-Tawbah: 124) “And whenever a surah is revealed, some of the hypocrites say, ‘Which of you has this surah increased in faith?’ As for those who believe, it has increased them in faith, and they rejoice.”

Allah the Exalted said: «هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَّعَ إِيمَانِهِمْ» “He it is Who sent down tranquility into the hearts of the believers, that they may add faith to their faith.” (al-Fath: 4) Also see (Al ʿImran: 173, al-Anfal: 24, al-Kahf: 107). There are also abundant evidences in the hadith, for example, the Messenger of Allah sallallahu alayhi wa sallam said: “Faith has over seventy branches. The highest of them is the testimony «لا اله الا الله», and the lowest is removing something harmful from the road.” (Sahih Muslim: 35, Mukhtasar Sahih al-Bukhari: 19). And the Prophet sallallahu alayhi wa sallam said: “Every person will come out of the Fire who in the world has affirmed «لا اله الا الله», and in whose heart there is faith equal to a grain of wheat, or a grain of mustard seed, or an atom.” (Sahih al-Bukhari: 44, Sahih Muslim: 193). And in the narration of Sayyiduna Abu Hurayrah radi Allahu anhu, there is an addition: “Modesty (haya) is also a branch of faith.” (Sahih Muslim: 58). And according to Ahl al-Sunnah wal-Jamaʿah, faith consists of affirmation of the heart, verbal declaration, and action of the limbs and body parts, and all three are included in faith.

The differences found in people’s faith are due to the differences in their deeds, and likewise in their statements, because statement is an action of the tongue. In this regard, Hafiz Ibn Hajar rahimahullah has transmitted from Imam Nawawi rahimahullah that, according to the most apparent and cautious opinion, increase and decrease occur in affirmation, which is the work of the heart, due to the abundance of reflection. For this reason, the faith of Abu Bakr al-Siddiq radi Allahu anhu was stronger than the faith of others. But there was no trace or possibility of doubt in his faith. This is supported by the fact that every person knows within himself that the state of his heart changes, fluctuates, and increases or decreases; sometimes the heart is filled with greater certainty, sincerity, and reliance (tawakkul), and at other times this state does not remain. Similarly, in affirmation and knowledge, increase and decrease occur due to the strength and abundance of evidences. (Fath al-Bari: 1/46). And as Imam Humaydi said: Faith is statement and action. There are two groups who exclude action from the definition of faith: ① The extremist Murji’ah (Murji’at al-ghulat) ② The juristic Murji’ah (Murji’at al-fuqaha).

➊ The extremist Murji’ah say that whoever accepts faith is of perfect faith, meaning that in the presence of faith, no sin harms him. This statement is falsehood and disbelief.

➋ The juristic Murji’ah are mostly the people of Kufa, and they too do not include action in faith. The difference between them and the extremist Murji’ah is that the juristic Murji’ah do not hold that sin does not harm in the presence of faith.