| 09 July 2010
Islam and Iman
According to Bukhari, the “Iman” and “Islam” has one and the same meaning, because the question of Gabriel was ostensibly concerning “Iman” and “Islam”, while as the reply of the prophet (SAW) amounted to their being different. In that sense “Iman” will consist of confirmation of special items, and Islam, of specific actions and deeds. Bukhari wanted to interpret the matter in his own way. The report of Abu Sufiyan also indicated that “Iman” is “Din” (religion), thus it will amount to the belief that “Islam and Iman” will be one and the same thing. This is the first of the statement of Bukhari (RA). Abu ‘Awana al-Asfraini has mentioned in his “Sahih from al-Mazni (a Shafie) that these two terms has one meaning. While as Imam Ahmad thinks otherwise. Both these scholars have different arguments in their view point. But according to Asqalani, in reality, there is the relation of commonality and specialty in these two terms, because every “Mumin” is a ‘Muslim’, but every Muslim (may) necessarily not be a “Mumin”. The author (Bukhari) wanted to show that the term “Islam” is applicable to “belief and action at one and the same time”, contrary to “Iman”, which is applicable on both without qualification and he referred to the Quranic verse Wa razeetu Lukumul – Islama Dina. Because “Islam” here encompasses both action and belief together, and a performer of action who is not having belief, is not man of religion and a content person”. (Fathul Baari Volume 6/(P.115)
As is evident from these detailed arguments on the subject that each of these has a real Shariah position and a real lexicographical one. However, each of them is attached to other in its meaning to compliment it. So as when a person who performs an action does not become a complete Muslim unless he believes, in the same way, a believer does not become a complete believer without an action. In that sense the term “Iman” is applicable to Islam also or vise versa or these may be synonymous to each other in a metaphorical sense, and their actual purport is discerned in their context of usage. The question about Iman preceded to that of Islam, because, it is the basis and was followed by that of Islam as it is indicative of the claim and these both were followed by Ihsan, as it is closely related to both of these. The reply of the prophet (SAW) indicates that Gabriel (AS) asked from the Prophet (SAW) about the various relatives of Iman, not about the meaning of the word as such, otherwise the reply would have been “belief is confirmation. Taibi says it would have given an impression of repetition, but such is not the case. The reply of the prophet (SAW): Al Iman bill-Allah consists of the connotation to acknowledge Him, for that reason it was annexed with Ba i.e. endorsing and acknowledging Him.
According to Kirmani, it is not just a definition of a thing as such, but simply indicates the limited meaning which it has in Shariah. Because the reply was in context of the Shariah-I-Iman in its specific sense. Otherwise it would have been just: Al-Iman at-Tasdeeq, Iman Bil-Allah, is the endorsement of Allah in His Being, Who is qualified with the Qualities of completion, devoid of all attributes of weakness. This detail of belief is in accordance with the Quranic verse (Aamanar Rasoolu bima unzila Ilaihi mir Rabhim). The ostensible text of the Hadith demands that the Iman should be applicable only on a person who believes in all the mentioned items. However, the jurists have confirmed its sphere to belief in Allah and His prophet (SAW) in which there is no difference of opinion. Because the belief in the prophet of Allah (SAW) indicates belief in his being and whatever he came along with him from His Lord, which includes all the items included under its meaning (Fathul Baari Volume 7/ (P.18).