Chapter Four Faith and Human Action Faith: - 1 We can ascertain the Mahdi's view on faith from scattered references in his writings, and through some of his practical stances during his call, and during his confrontation with the Marabouts, to whom he subjected certain judgments. He bestowed upon them qualities and names that reflect his opinion on the reality of faith and disbelief.

Elements of Faith: 1 By what is faith established and its reality completed? Is it by inner conviction alone? Or by conviction and confession? Or by both along with action by the limbs? This is the fundamental question that the theologians discussed, and from which they proceeded to discuss other subsidiary issues. What was Ibn Tumart's position on this matter?

In the "Letter of the General and the Specific," there is the following definition of faith: "Faith, in language, is belief in something. It is said, 'So-and-so believed in such-and-such,' meaning he believed it. And he believed in an idol and in magic, meaning he believed them. Then the Sharia specified it and limited it to one who believes in God, His angels, His books, His messengers, and what His messengers brought. So, when it is said 'believer,' nothing is understood except one who believes in God, His angels, His books, His messengers, and what His messengers brought. Therefore, if one does not believe in these things, he is not called a believer in the Sharia."

From this definition, it appears that the Mahdi tends to consider faith as inner conviction, as is the doctrine of the Ash'aris, who define faith as belief in the Messenger concerning what is known to have come from him necessarily. This is in detail for what is known in detail, and in general for what is known in general.

1 Ibn Tumart, Risala fi Usul al-Fiqh. 2 See: Al-Baghdadi, Usul al-Din, 2/454; Al-Iji, Al-Mawaqif, 255.