| 16 July 2010
Now there have been difference of opinions pertaining to the terms “Iman” and “Islam”, whether they have similar connotations or represent different aspects of religion.
To start with, Iman (belief) may be described as the mental state of assurance or conviction in which the mind accepts and endorses its convictions of corresponding with reality. This belief creates a feeling of satisfaction that the road to salvation has been found” – by the man, who has confessed the Kalimah verbally, endorsed it by his heart and supported it by the actions, the actions which stem from his limbs (3-Siddiqi). The literal meaning of Iman, as has been discussed in “belief” or confirmation of truth. Allah says: “…. Thou believest not our saying even when we speak the truth” (12:17). While “Islam” means submission, surrender and avoidance of unbelief, rebellion and disobedience. Heart is, according to Ghazzali the special seat of Iman or confirmation of truth and tongue is its interpreter. Islam indicates submission and surrender and the confirmation of this state of submission and surrender by tongue. Ghazzali observes that the term ‘Islam’ is more comprehensive term and ‘Iman’ is a special term. Iman, according to him is a part of Islam, and Iman is Islam, but every Iman may not necessarily be Islam. 8/(Ihya. I, P.144) Fazl.
The actual meaning of ‘Al-Islam’ is to enter into peace and reconciliation (Sulhun), which implies that two parties have become secure from the feeling of harm from each other. In Shariah, there are two types of Islam. A person, who endorses truth verbally, though he may be not convinced in his heart about the same, his life, property and honour has been rendered secure by this verbal confession, but this type of ‘Islam’ will still be lower in grade from ‘Iman’. The Quran says:
“The wandering Arabs say: we believe, say (unto them, O Muhammad): Ye believe not, but rather say “We submit”, for the faith hath not yet entered into your hearts. Yet, if ye obey Allah and His messenger, He will not withhold from you aught of (the reward of) your deeds. Lo! Allah is Forgiving, Merciful”. (49:14). In this verse this type of Islam is mentioned. The second type of ‘Islam’ is even superior to “Iman”, because this type of “Islam” is aided by the confirmation of heart and support of actions apart from total surrender before the divine decree about faith. The Quran says:
“When his Lord said unto him: Surrender! He said: I have surrendered to the Lord of the Worlds”. (2:131). In this verse the mention of Hazrat Ibrahim has been made. In the following verses, “Islam” has been identified with obedience of such people who seek to please Allah. However, some other scholars regard it tantamount to saying that “Allah may render them secure from the fetters of devil as the Satan had already indicated about such intrigues: “… I surely will beguile them every one. Save Thy Single – minded slaves among them”. (38: 82-83). These Quranic verses are: “Lo! Religion with Allah (is) The Surrender (Al-Islam) (to His will and guidance)”. (3:19) and “…. Make me to die submissive (into Thee), ….” (12:101). Sometimes, the Quran has used this term in the sense of obedience and loyalty to the truth, as the Quran says: “…There can’t make any to hear Save those who believe in Our recitations so that they surrender (unto Him). (30:53). In the following verse: “…which the prophets who surrendered (unto Allah) …” (5:44), the mention of such prophets has been made, who though under the stalwart prophets of Allah, used to be guided by the divine commandments and were endowed with separate Shariah .9/(Codes of conduct, Muffradat, 4-94, Vol. I, p.495).
Imam Ghazzali says that Shariah used these words in three different ways both (a) in one meaning, (b) in two meanings, or (c) in two meanings mixed together. The first meaning is supported by the verse. “Then we brought forth such believers as were there. But we found there but one house of those surrendered (Muslimin) (to Allah)”. (5) : 35:36) and “And Moses said: O my people! ‘If ye have believed in Allah then put trust in Him, if ye have indeed surrendered (Unto Him)”! (10:84). The prophet (SAW) said: Islam is built upon five pillars. He answered it when questioned about Iman. The second meaning is conveyed by the verse which is aforementioned.
“The wandering Arabs say: we believe, say (unto them, O Muhammad): Ye believe not, but rather say “We submit…” (49:14) is because this verse shows that they surrendered outwardly. Ghazzali says that Gabriel asked the prophet: “What is Iman and what is Islam? The prophet replied giving two different meanings to those two terms. These meanings are mixed together. Islam is the work of the mind, words and actions, while Iman is an action of mind or to confirm truth by mind”. 10/(Ihya Vo. I, p. 145).
The third meaning relates to rules of Shariah which governs the two terms: One relates to the hereafter and another to this world. The former is to bring out men from hell fire and not allow them to remain there forever. The prophet (SAW) said, “Whosoever has in his heart the belief to the weight of an atom will be brought out of Hell-fire .What sort of Iman is this? Some say it is inward belief and some say it is verbal confession. Some others say it is action, according to Islam. There are, however, others who maintain that he who combines himself all these three elements will be taken out of hell. With regard to the second element, Ghazzali holds, that a man will also be taken out of Hell although he committed some major sins. Such person is called Fasiq or a great sinner.
The third element is confirmation of faith by mind and attestation by tongue but not followed by actions. Regarding confirmation of truth by mind at death before verbal confession by tongue, such a man, according to Ghazzali, will be taken out of Hell as the Prophet (SAW) said: “He who has an atom of belief in his heart will be taken out of hell”. Regarding verbal confession by tongue of the Kalimaha-Shadat”, but not confirmed by mind, there is no doubt, and Ghazzali says that such a person will remain forever in Hell” 11/(Ihya, Vol. I, p.146-147).
Here a very significant discussion has been made by Imam Nawi, in his Sharh-i-Sahih-Muslim. The following is a resume of this discussion: Imam Abu Muhammad al-Hussain Ibn Al-Baghwi Shafi says that in reply to the question of Gabriel about Iman and Islam, the prophet (SAW) made Islam the name of actions which stem from a man and ‘Iman’ of the hidden aspect of belief. But Nawi says that this is not the actual position, because actions are not included in Imam and the confirmation by heart is not included in the term ‘Islam’. This is rather the detail of one and the same thing, the totality of which is “Din” (Religion). The prophet (SAW), for the same reason, remarked:
“He was Gabriel (the angel). He came to you in order to instruct you in matters of religion” (Din). The endorsement and actions obtain to the name of Iman and Islam together, as is indicated by the Quranic verses. “Lo! Religion with Allah (is) the Surrender (Al-Islam) (3:19) and “…This day have I perfected your religion for you and completed my favour unto you, and have chosen for you as religion Al-Islam” (The surrender) (5:3). “And who seeketh as religion other than the surrender (to Allah, Al-Islam), it will not be accepted from him…” (3:85). In these verses Allah (exalted be His praise) has informed that the religion which He has chosen and approved for the servants is Al-Islam. It seems that religion in this sense can be acceptable to Allah by such an endorsement which leads to actions.12/ (P.28).
Imam Abu Abdullah says, that, though in its literal forms Iman is “endorsement”, which may not be subject to increase and decrease, because endorsement is not a matter which can be divided and segmented, which may be amenable to increase and decrease. In the language of Shariah, Imam is, however, confirmation by the heart, and actions by the organs and in this sense increase and decrease of belief can be easily obtained. This is the view point of the followers of the people of Sunnah. He says that now the question is whether a person who has confirmed truth (of Iman) by his heart, but his Iman has not led him to confirmation of it by actions, will he be called a believer as such or not? He says that our cherished view is that he will not be called a believer, because the Prophet says: “A person who commits adultery ceases to be a believer as long as he is in this act”, because he has not acted according to the requirements of his belief…”
Zuhri says that Al-Islam is an utterance of (the truth) and Al-Iman is the action (according to it). He has taken support from the verse: “The wandering Arabs say: We believe. Say (unto them, O Muhammad) ye believe not, but rather say “ We submit”, for the faith hath not yet entered into your hearts…” (49: 14). But others have considered “Iman” and “Islam” one and the same thing and refer to the Quranic verse: “Then We brought forth such believers as were there. But we found there but one because of those surrendered (to Allah)”, Muslim (51: 35-36).
This view has been held by Khitabi. But this is just a restricted sense of the subject, not a detailed one, which shows that a Muslim is in same state a believer (Mumin) and in others not so. But the believer (Mumin) as a ‘Muslim’ in all states and conditions. Thus every believer is a Muslim, but every ‘Muslim’ may necessarily not be a believer. According to this interpretation, all the verses mentioned in this respect will be understood in the right perspective, without any difference of opinion. 13/(P.25).
The origin of belief is endorsement or verses mentioned in this respect will be understood in the right perspective, without any difference of opinion. 14/(P.25).
The origin of belief is endorsement or confirmation and the origin of Islam is Al-Istaslam (Surrender and submission) and Intiqaad (yielding, obedience and following). It is quite possible that a man may pose to be obedient in his external dealings contrary to his internal condition of heart, or he may be truthful in his heart, without being obedient in his external dealings.15/ (P.25).
Khitabi has also said in explanation of the Prophetic tradition that: “Faith (belief) consists of more than seventy branches…” 16/(Bukhari K.I.P.M) that the belief in the terminology of Shariah as a name of a subject comprising of various sections and divisions with higher and lower levels. The same is related to it in its piecemeal and integrated forms at one and the same time. This division and segmentation relates to its all sections also, as it covers their parts also, for example, the prayer (Salat, has several sections and items, thus the name “Imam” is applicable even to several of its individual items and the real form of it requires all of them. Similar is the prophetic saying that : “Haya (modesty) is a part of faith 17/(Bukhari, V.I.P 81). In this way there is mutually contradicting statements expressed by scholars in the matters of Iman also.
Regarding the notion of increase and decrease in Iman (belief), there are different opinions of the scholars. It is said that the view point of the community of Ah-al-Jammat Wal-Sunnah has been that Iman is just an utterance, while as actions are subject to increase and decrease. The great support for the view that Iman increases is in the Quranic verses which have been mentioned by Bukhari like: “That they may add faith to their faith (48:4). “And We increased them in guidance” (18:13). “And Allah increases in guidance those who accept guidance, he (i.e. Allah) increases their guidance and bestows on them their piety’ (47:7). “And the believers may increase in Faith” (74:31) etc.
Ibn Bital al-Maliki views that such a belief which does not increase is an incomplete belief. If it is claimed that literally ‘Iman’ means ‘endorsement’ or ‘confirmation’, still the reply will be that endorsement and ‘confirmation’ is also completed by the acts of obedience, because only the belief of a believer is increased by the pious acts. Thus acting increases our belief and inaction or bad deeds lead to its defect. The completion of Iman is affected by the lack of actions and its completion is facilitated by good actions. This according to Nawi is the most balanced view. However, the confession of the belief in Allah and His prophet (SAW) is not subject to decrease, because the loss of confirmation is not possible, because if it happens, it will be tantamount to suspicion, thus will be outside the denomination of Iman. However, there are some people who say that Imam Malik withhold views on the subject of loss of Iman because of fear that he may support to Kharijite view, who were decreeing, against the people who commit sins to be blasphemers. Abdur Razzaq says that he happened to meet people like Sufiyan Suri , Malik Ibn Anas, Ubaidullah Ibn Umaru-al-Auzaie, Maamar Ibn Rashid, Ibn Jureerj, Sufiyan Ibn ‘Aayunayau, who used to say that Iman is an utterance and the action decreases or increases. This the view point of Ibn Masud, Al-Nakhee, and Hassan al-Basri, Ata, Taos, Mujahid and Abdullah Ibn Mubarak as well. Thus the meaning which makes a servant praise worthy and nearer. Belief itself in his complete compliance with these three items i.e. confirmation by the heart, acceptation and endorsement by the tongue and actions by the bodily organs. There is no disagreement on the subject that if a man despite his confirmation of the faith goes against his knowledge of God and acts against the tenets of this knowledge, does not deserve to be called a believer. In the same way if he knows about God but still acts against his belief and rejects it by his tongue as well as well as rejects, the knowledge of the ‘Tawhid’, he is not a believer in that case to likewise, if he affirms Allah (exalted be His praise) and all his prophets (AS), but still does not act upon the obligations of his religion, he will not be called ‘Mumin’ as such, despite the fact that he may be called a believer in the Arabic language for his confirmation of the same, but according to the teachings of Allah he is disqualified for being called a believer as the Quran says:
“They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when the revelations of Allah are recited into them they increase their faith, and who trust in their Lord”. (8:2) Thus Allah has informed us that a believer should be possessed with these qualities.
Ibn Bital says in this connection that a person who regards action as belief (while as we have already mentioned that belief consists of confirmation) he will be told that confirmation of faith is the first stage of belief, not the last one, so he will not be called ‘Mumin’ for attaining only this stage of belief . This is the view point of a group of the Ah-al-Sunnah. But people like Malik, Thuri, Auzaie and their successors in scholarship and Sunnah hold that ‘Iman’ consists both on verbal confession and action. These scholars are considered as the lamps of guidance and leaders of religion from Hejaz, Iraq and Syria etc. Ibn Bital says that Imam Bukhari has proved this meaning of the Iman in his Kitab-ul-al-Iman, on which he has established various chapters of his book, like Bab-Umoril-al-Iman, Babus-salat min-al-Iman, Babuz-zakat min al-Iman, and other chapters likewise. His intention behind this chapterisation was also to reject the Jahmites, who claimed that ‘Iman’ consists of verbal confession devoid of actions. He tried to show their fallacies, as an erroneous view point, their opposition to the Quran and the Sunnah and their denial of the way of the religious stalwarts. Ibn Bital concludes this discussion and quotes Mahlib that ‘Islam’ in reality is such a doctrine of heart of the confessor, not only the verbal confession, which will be of no value before Allah, while as the Karamites and some of the Murjites say that ‘Iman’ is only the verbal confirmation devoid of any binding from the heart of the confessor. These groups can best be condemned for their erroneous view point by the consensus of the Ummah (community) about the infidelity of the hypocrites; despite their confirmation of belief in Allah and the prophet (SAW).
Sheikh Abu Umaru Ibn Salah says: The prophet said that you give witness to the oneness of Allah and the Prophethood of Muhammad, you establish obligatory prayer and you pay the obligatory poor-rate (zakat), you observe the fast of Ramadhan and you perform the pilgrimage to Mecca if you can afford it in respect of Islam; and about ‘Iman’ (faith) is to believe in Allah, His angels, His Books, His Messengers, His Meeting, Fate, i.e. what He has written in your fate must come to you”. The Hadith of the prophet (SAW) is the basis of belief, which indicates that it is the confirmation of heart and also is basis of Islam, which is submission and obedience.
The Islamic judgement will be applicable on this external condition of confessing the two confirmations of faith in Allah and the prophet (SAW), the acts of prayer like Salat, Zakat, Saum and Hajj have been added to it, as these are the clear and important symbols and signs of Islam and by the performance of these acts the surrender and submission of a believer is perfected and their non-performance will indicate the weakness and sickness of the bond of obedience and its delusion. Moreover, the name of Iman also includes Islam in context of this Hadith and all the sorts of obedience as shown to be the fruits of the hidden confirmation of heart, which is actually the root of belief, and these acts are the factors responsible for strength, completion and preservation of Iman (belief). It is perhaps for the same reason that the prophet (SAW) has explained Iman (belief) in the context of the delegation of Abdul Qais, to be consisting on the two confirmations along with ‘Salat’, Zakat saum of Ramadan, and giving away one fifth of the spoils (Maganim). For the same reason a person who commits a capital sin or one who abandons an obligation can’t be called (a perfect) believer as such, because the name of a thing is application on the complete not an incomplete one, except with a qualification. This negation of a belief will be right in the case of a dacoit when he indulges in the act of stealing. Furthermore, the name of Islam will also be inclusive of these items which are basically items of confirmation by heart as well as fundamental acts of obedience, as these will represent surrender and submission (Istilam) of the believer. Thus, in the same ‘Iman’ and ‘Islam’ are combined together and are not separated from one other. Every believer (Mumin) will be, therefore, a ‘Muslim’, but every ‘Muslim’ will not be a believer (Mumin). This view point according to Sheikh Abu Umraw Ibn Salah is the most authentic one in the light of the teachings of the Quran and Hadith. 18/(P.26).
In the same way as for as the increase and decrease in belief is concerned, it has been accepted by most of the ancestors and traditionalists, (Salaf) and its literal connotations apart from a group of the scholastics. Although there is majority of the schoolmen who deny the view that there will be any possibility of increase or decrease in the belief of a believer as they claim that in case it is said that there is increase in the belief of a believer, was it before it a doubt and infidelity? (Which was later on converted into an increased state of belief? But in reply to these scholastics, a group of scholars on the other hand say that the confirmation as such does not undergo any increase or decrease, but the belief from Shariah point of view is subject to increase and decrease by its fruits and manifestations i.e. by the increase or decrease of actions. This is the way of interpreting the Quranic verses which are indicative of the increase in Iman (belief) and the sayings of the pious ancestors (salaf) and its literal connotations and the claims of scholastic thinkers.
The very confirmation of a believer is subject to increase by the variety of observations and many of the arguments. It is for the same reason, that the belief of the truthful (Sadiqeen) is stronger than other believers, as suspicion or doubt and any calamity will not affect their conviction.
On the contrary, their hearts remain content and pleased with the light of belief. The diverse state, while as the other associates and their likes and friends don’t possess such a strong belief. There is no possibility of denial of the fact that the excellence of the belief of Abu Bakr Siddiq (RAA) is not shared by anyone among the people of the world. Bukhari has narrated from Ibn Abi Malikatih that he said “I have met thirty companions of the prophet (SAW), all amongst them used to be fearful of hypocrisy (Nifaq) on them. There was no one amongst them who would say that he possesses the belief like of Gabriel and Michael. 19/(P.26, Nawi).
So far as the application of name of Iman on actions is concerned, there has been no disagreement of any kind on the subject among the righteous people and the arguments with favour are scattered throughout in the Quran and the Sunnah of the prophet (SAW), the most famous among them is the Quranic faith (Iman). Verse: “but it was not Allah’s purpose that your faith (Iman), should be in vain” (2: 143), there is consensus that in this verse by ‘Iman’ ‘Salat’ (prayer) is evidently indicated. 20/(P.26).
The community of the followers of Sunnah among traditionalists, jurists and the scholastics agree that a believer is such a person who is amongst the people of ‘Qibla’ and will not remain eternally in hell-fire, provided he believes firmly by his heart in Islam, without a taint of suspicion after he has confirmed his belief in Allah and the Prophet (SAW). The belief of the righteous people has been that a person who prostrates himself towards the Qibla during his prayers (i.e. he is ah al-Qibla) will not be decreed as blasphemous merely because of his committing a sin, nor will be people who are just following their lusts and those who are establishing innovations, called infidels. Thus Iman Nawi has mentioned all the important aspects relating to Iman and Islam in his commentary on Sahih-Muslim, ranging from the Quranic viewpoint to the scholastic position on the subject.