Author: Abu Ayesha
The Karramiyyah Sect (Part Five)
Introduction:
One of the long-standing topics of scholarly discussion has been the issue of faith (Iman). Though the statements and perspectives of Sunni scholars on Iman may appear outwardly different, in truth—based on the analysis of researchers—their conclusions ultimately align.
In contrast, certain sects have emerged which diverged significantly, adopting completely different paths based on their interpretation of Qur’anic verses and prophetic traditions.
In this section, we aim to examine the view of the Karramiyyah sect on Iman. However, before that, it is helpful to look at the word Iman itself and its meanings in Arabic.
Definition of Iman:
Upon examining the word Iman linguistically, we find it means trust and confirmation. It derives from the root آمَنَ – يُؤْمِنُ – إِيمَانًا from the “af‘āl” form (form IV). Its active participle is mu’min (with kasrah under the “م”), and the passive participle is mu’man (with fatḥah under the “م”).
Ibn Faris (MABH) says that the root letters Hamzah–mهm–nun (أ–م–ن) convey two closely related meanings:
Trust (the opposite of betrayal), which implies peace of heart.
Confirmation (tasdīq), and both meanings are interrelated. [1]
Al-Khalil ibn Ahmad al-Farahidi (MABH) says: “The word al-amnah derives from amn (safety/security), and aman means granting security, which is the opposite of betrayal.” [2]
Al-Zuhri (MABH) states: “Linguists and scholars are unanimously agreed that the linguistic meaning of Iman is confirmation (tasdīq).”
Allah Almighty says: {قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ} Translation: “The Bedouins say, ‘We believe.’ Say, ‘You have not believed; rather, say, ‘We have submitted,’ for faith has not yet entered your hearts.” [3][4]
Al-Nadr ibn Shumayl (MABH), one of the authorities on Arabic language, was asked: “What is Iman?” He replied: “Calmness and tranquility.” [5]
Al-Zajjaj (MABH) defines Iman as: “Iman is to outwardly express submission to the Prophet’s (PBUH) law, believe in it, and affirm it with the heart.” [6]
However, Shaykh al-Islam Ibn Taymiyyah (MABH) preferred the interpretation that the best synonym for Iman in the Arabic language is “iqrār” (affirmation), which encompasses both confirmation of the heart and submission. He states:
“Defining Iman with the word iqrār is closer to its true meaning than using the word tasdīq, especially because Iman and tasdīq differ in essence.”
He explains: “The root of Iman is from amn, meaning tranquility and peace, and likewise, the word iqrār comes from qarra yaqirru, which is close in meaning to amn. A mu’min is one who enters into a state of security, just as a person who makes iqrār enters into an affirmation.
Iqrār also implies commitment, and it can be viewed in two ways: As a statement of information, which is like tasdīq, testimony, and other such declarations. This is the meaning used in legal discussions in fiqh.
As binding commitment, as in the verse: {أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي} Translation: “Did you affirm (aqrartum) and accept My covenant?” They said, “We affirm it.” He said, “Then bear witness, and I am with you among the witnesses.” [7]
He concludes: “It is clear that Iman is Iqrar, not merely tasdīq, and this Iqrar includes two things: Speech of the heart, which is confirmation (tasdīq) Action of the heart, which is submission and obedience.” [8]
The Karramiyyah Belief Regarding Iman:
The Karramiyyah hold that Iman consists solely of verbal confession. According to them, even if someone outwardly declares faith while internally disbelieving, they are still a true and complete believer, and thus deserve salvation and eternal entry into Paradise.
But if someone hides their faith and does not express it, they are not a believer in this world but may still enter Paradise. [9]
They assert that faith is verbal confession and declaration without any requirement of belief in the heart or action by the limbs.
According to them, hypocrites (munafiqūn) were genuine believers in this world, even though they will abide eternally in Hell. [10]
One of their innovations (Bid’ah) is this statement: “Faith is pure verbal statement—not the verbal declaration of La ilaha illallah by the servant,
but rather the speech made by the children of Adam during the covenant on the Day of Alast,” as mentioned in the verse: {وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ ۖ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ} Translation: “And [mention] when your Lord took from the children of Adam… [and said], ‘Am I not your Lord?’ They said, ‘Yes.’” [11] They claim that this statement is eternal and remains valid unless a person renounces it. Thus, according to them, a hypocrite or heretic who declares La ilaha illallah with the tongue but harbors hypocrisy or heresy in the heart is still a true believer, and that their faith is equal to that of the Prophets, Jibreel, Mika’il, and other saints. [12]
They believe: Iman is only verbal affirmation. Anyone who verbally professes is a complete and true believer. [13]
Iman is a single entity with no components, and that belief or affirmation in the heart is not a condition.
If someone internally disbelieves but verbally acknowledges Allah, His Books, Prophets, and other pillars of faith, they are still a true believer, and the hypocrites in the time of the Prophet (PBUH) were, by this definition, true believers. [14]
The Karramiyyah’s Evidence:
They cite: The hadith: “مَنْ قَالَ لا إِلَهَ إِلَّا الله دَخَلَ الجنة” Translation: “Whoever says ‘La ilaha illallah’ will enter Paradise.” [15]
The hadith: “أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله” Translation: “I have been commanded to fight the people until they say ‘La ilaha illallah’.” [16]
Response to the Karramiyyah’s Argument:
Ahl-Sunnah scholars—including hadith scholars, jurists, and theologians—affirm that: Belief in Islam, with firm conviction and no doubt, is a necessary condition of faith.
Imam al-Nawawi, in his commentary on Sahih Muslim, writes: “Ahl al-Sunnah—among the hadith scholars, jurists, and theologians—agree that a person can only be considered a believer and part of the Muslim community (Ahl al-Qiblah), and not subject to eternal Hell, if he firmly believes in Islam with certainty, free from doubt, and pronounces the two testimonies (shahadatayn).
If someone only does one of the two, he is not considered a believer—unless he is unable due to a speech impairment, death, or other valid reasons,
in which case he is still considered a believer.” [17]
Continues…
Previous Part
References:
[1]. Ibn Faris, Mu‘jam Maqayis al-Lughah, Vol. 1, p. 133.
[2]. Al-Farahidi, Kitab al-‘Ayn, Vol. 8, p. 388.
[3]. Surah al-Hujurat, Verse 14.
[4]. Tahdhib al-Lughah, Vol. 15, p. 368.
[5]. Ibid, p. 370.
[6]. Ibn Manzur, Lisan al-‘Arab, entry under أمن, Vol. 13, p. 21.
[7]. Surah Al ‘Imran, Verse 81.
[8]. Dr. Sa‘d al-‘Utaybi, The Phenomenon of Irja, pp. 9–10.
[9]. Al-Naysaburi, Al-Ghunyah fi Usul al-Din, p. 173.
[10]. Dr. Abu Zayd al-Makki, Maqalat Firqat al-Karramiyyah, p. 338.
[11]Surah al-A‘raf, Verse 172.
[12]. Al-Isfarayini, Al-Tabsir fi al-Din, pp. 115–116.
[13]. Dr. Shalabi Ibrahim al-Ju‘aydi, Al-Karramiyyah in Khurasan, p. 336.
[14]. Dr. Ahmad al-Ghamidi, Iman Between the Salaf and Theologians, p. 112.
[15]. Al-Tabarani, Al-Mu‘jam al-Kabir, Vol. 6, p. 150, Hadith No. 6223.
[16]. Sahih al-Bukhari, Vol. 4, p. 48, Hadith No. 2946.
[17]. Al-Nawawi, Sharh Sahih Muslim, Vol. 1, p. 149.
