Iman (Faith)

 

Iman is faith. It separates the true Muslims from all disbelievers. Iman emanates from the heart, is first recognized by a statement of the tongue (the shahaadah) and it necessitates Islamic action upon the limbs.

Linguistically, the word “iman” has two meanings, confirmation (التصديق) and acknowledgment (الإقرار).

The relationship here is that there must be a confirmation between all parts of the believer. The heart may recognize the truth and a person may utter the shahaadah, but if the limbs are not also voicing the same proclamation in their own way, through prayer and fasting for example, then there is no confirmation or harmony between them. Likewise if the limbs are acting but the heart is in disbelief.

Similarly, with the word “acknowledgement”. If you enter a room, lock eyes with someone you know for half a second until they turn away and they do not come to greet you, you may feel insulted and say, “He didn’t even acknowledge me!” Because it requires much more than knowing what’s there, but properly responding. Iman has always traditionally been translated as “faith” and “belief” whenever the context calls for it, but understanding this true Arabic definition is important to give it its proper right.

So when we say that iman is first recognized by the tongue, while there are many evidences and stories from the Sunnah that indicate that the Prophet ﷺ and his companions always deemed a person a Muslim the moment they make shahaadah, one story referenced in the Quran makes the point even clearer…

{يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (94)} سورة النساء

“O you who believe! When you travel in the Cause of Allah, verify (the truth), and say not to anyone who greets you (with salaam, demonstrating Islam): ‘You are not a believer’; seeking the perishable goods of the worldly life. There are much more profits and spoils with Allah. Even as he is now, so were you yourselves before, until Allah conferred on you His Favors (i.e. guided you to Islam), therefore, be cautious in discrimination. Allah is Ever Well-Acquainted with what you do.” [4:94]

This aayah was revealed when one of the Prophet’s most beloved companions, Usaamah bin Zaid was fighting and then in the middle of battle, one of the enemy soldiers saw that he was about to be killed and said the shahaadah. Usaamah killed him anyway. Usaamah then returned to the Prophet, told him about the incident that the man just uttered this after he killed several Muslims just to save his own neck and continue his killing spree. The Prophet ﷺ became very angry with Usaamah saying, “did you really kill someone after he said laa ilaaha illaLLaah? Did you open up his heart to see if he was truthful?” The Prophet ﷺ knew that sometimes it might take a very strenuous situation to make a person speak what they’ve been holding in their mind to say for a very long time. After all, it is the fear of sudden death that brings even atheists to call out to God for help.

This story also affirms that the testimony of Islam is the true induction into faith. Uttering anything on your lips, even if not believed internally, has a psychological resonance with the speaker. The more you say it, the more you identify with it. This is called neuro linguistic programming in the psych field. This is partially why entering Islam is not through an act or simple internal recognition. Instead, it is an easy phrase that contains great meaning and forces you to ponder it.

As for the mentioning, “and necessitates Islamic action,” then this comes from the hadeeth of the Prophet Muhammad ﷺ, “whoever prays our prayer, faces our prayer direction, and eats from the meat we slaughter, then that is the Muslim,…”

So it is not enough to be a Muslim by simply enacting upon things which are common to most philosophies, ideologies and religions, such as being truthful, giving charity, and greeting people with a smile. Rather, a person must perform something that really identifies them as being a Muslim. The most distinctly Islamic action is the five daily prayers which is why the Prophet Muhammad ﷺ considered it to be the action that is your body’s way of saying “I’m a Muslim”. This is also mentioned in the aayah:

{فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ وَنُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ (11)} سورة التوبة

“But if they repent and perform the prayers, and give Zakaat, then they are your brethren in faith; and thus do we explain the Signs for the bearers of knowledge.” [9:11]

If we return to the first aayah quoted, from soorat al-Nisaa’, then we understand that this is what is meant by Allah’s words “then, verify” [فتبينوا]. The verification is giving someone the opportunity to demonstrate and live according to his or her testimony of faith. Thus, iman (faith) emanates from the heart, is recognized by the tongue, and necessitates Islamic action.

 

The relationship between faith (iman) and surrender (Islam) and the pillars and branches of iman

When defining iman, it may seem synonymous with Islam, or the religion itself, in its entirety. And that can be true, depending on context. When asked “what is faith” the Prophet Muhammad ﷺ once responded, saying, “faith is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in Allah’s Decree, the good of it and bad of it.”

On a different occasion, the Prophet Muhammad ﷺ explained iman as “testifying there is no deity except Allah and Muhammad is His Messenger, establishing the prayer, giving the alms, fasting Ramadan, and to give a fifth from the war spoils.” Such acts are usually described among the pillars of Islam, with only the alternation of pilgrimage in place of war spoil tax. But in contexts like that, Islam and iman seem to be used interchangeably.

To further establish that iman encompasses all of Islam, the Prophet Muhammad ﷺ said, “Iman has seventy-some branches, the highest is laa ilaaha illaLLaah and the lowest is the removal of obstacles from pathways, and modesty is a branch of faith.”

All praised and commanded beliefs, feelings of the heart, words, acts and “institutions” ultimately fall within the branches of faith. So the pillars of Islam are each branches of faith, and the pillars of iman are each branches of faith, just as honoring one’s parents is a branch of faith, speaking the truth, being hospitable, courageous for the sake of Allah, loving Allah and His Messenger more than all else, etc. Every aspect of Islam is a branch of faith or is part of one. So whenever you want to increase your faith, implement a little more Islam, or increase your learning about Islam and learn about the examples of the righteous Muslims.

From this, it becomes clear that the word “iman” may sometimes be used interchangeably with “Islam”.

Also, Allah address “the believers” more than He addresses “the Muslims”. In fact, not a single time in the Quran does Allah say, “O you who have submitted!” but instead He says many times “O you who have believed”. When Allah describes the good qualities of the believers and addresses those who believe or reproaches foolish actions committed by the believers, He is addressing us from the standpoint of our faith, which should be deeply rooted in our hearts, and moved greatly by what Allah says with regard to that. Had Allah instead addressed “those who submitted” then it produces a slight feeling of lowliness in ourselves. Even though we are lowly compared to Allah, Allah mixes that reminder with addressing our faith, to make us rise to the occasion of His commandments and rise in faith along with it. True submission of the limbs can only be maintained through thick and thin when the heart has submitted through faith.

When are the two, Islam and Iman, understood as being two distinct concepts?

In some instances, like the famous “hadeeth of Jibreel”, Iman and Islam are used in the same setting, and so they depart from each other in meaning. In cases like that, iman may refer to either beliefs (not actions), or a higher level of faith, while Islam may refer just either to the actions, or a basic level of faith. For example,

{قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًا إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (14)} سورة الحجرات

“The Bedouins say: ‘We believe.’ Say: ‘You believe not but you should only say, ‘We have surrendered (in Islam),’ for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful.’” [49:14]

And here, “iman” is used to describe that higher level of faith…

{إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ (2) الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (3) أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ (4)} سورة الأنفال

“The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses are recited to them, they increase their Faith; and they put their trust in their Lord (Alone); Who perform the prayers and spend out of that We have provided for them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Paradise).” [8:2-4]

Understanding how iman “works” and fluctuates is of great benefit to the Muslims. Whenever Allah describes the believers’ traits like this, then this is a higher level of faith in our hearts (often characterized by outward behavior) that we hope to reach. It is conferred upon us when we raise our faith by performing more Islamic action and get closer to Allah. The faith in our hearts and the “faith” that we demonstrate on our tongue and limbs by reciting Quran, invoking Allah, making remembrance of Allah, praying, giving in charity for Allah’s sake only, and fasting all work together.

 

The increase and decrease of faith

 

Iman increases with good deeds and learning,

{هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (4)} سورة الفتح

“He it is Who sent down tranquility into the hearts of the believers, that they may grow more in Faith along with their present Faith. And to Allah belong the hosts of the heavens and the earth, and Allah is Ever All-Knower, All-Wise.” [48:4]

And increases when we learn the truth of the promises of Allah and His Messenger ﷺ,

{الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ (172) الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ (173)} سورة آل عمران

“Those who answered the Call of Allah and the Messenger after being wounded; for those of them who did good deeds and feared Allah, there is a great reward. Those believers to whom the people (hypocrites) said, ‘Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.’ But it (only) increased them in Faith, and they said: ‘Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).’” [3:172-173]

And faith decreases with sin,

{كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ (14)} سورة المطففين

“Nay! But on their hearts is the Raan which they used to earn.” [83:14]

The Prophet Muhammad ﷺ said, “When a slave (a person) commits a sin, a black dot is dotted on his heart. Then if that person gives up that sin, begs Allah to forgive him, and repents, then his heart is cleared; but if he repeats the evil deed, then that covering is increased till his heart is completely covered with it. And that is Ar-Rân which Allah mentioned…”

So while iman may rest in the heart, it is not confined to it, but must be maintained by speech and action.

Going back to the hadeeth of Jibreel, and the ayah of Surat al-Ḥujurāt, and all that we’ve learned, we could consider humanity, in that gradual lens. Those who are “outside the fold of Islam” are in the realm of disbelief. Once they have uttered the testimony of faith and practiced the bare minimum of Islam, they enter the circle of Islam. When their knowledge and understanding increase, and they practice more and feel greater connection to Allah, of love, fear, hope and trust, then they are true believers. With the increase of those emotions, and more focused worship, avoidance of sin and doubtful matters while maintaining penitence and humility, courage and generosity, they enter the most exclusive circle of ihsan. And they may go through these “levels” up and down often, depending on their influencers, actions and nearness to Allah, company of the righteous, etc.

Putting it all together

 

Imagine a set of gears, one for your heart, another for your limbs, a third for your speech and even a fourth for your creed (what you affirm and deny as doctrine and your overall knowledge about Islam). Each one of these influences and is influenced by the other(s). When you first pronounce the shahaadah, the gears are moving fast enough that they register on the radar of true Muslims. Until then, no matter what a person believes or does, they are not considered a Muslim. As you perform salaah, fast, and give zakaat, and then invoke Allah from time to time, and praise and thank Allah, both the “action” and the “speech” gears trade off giving the greatest boost to the heart gear. Movement of “the heart gear of faith”—which is the true seat of faith—is manifested by your love, hope and fear of Allah, as well as the other feelings a Muslim should have towards Allah and Islam and because of that, like love for the Muslims and hatred for disbelief and oppression.

When the believer seeks Islamic knowledge and studies the Quran’s meanings, their faith becomes clearer and their heart increases in happiness and appreciation towards Allah for blessing them with the knowledge and understanding. Misconceptions and ignorance however set a limit on that gear’s potential. So then as the heart is turning quicker, it propels all the rest into more good action. But wait, all of a sudden, the subject tells an inappropriate joke or a small lie, or sees something attractive and cannot turn away and becomes temporarily infatuated with that body and image. Thus, all the gears slow down together as faith decreases slightly, becoming more vulnerable. If however, faith is strong enough so that the person realizes they should turn away and ask Allah for protection, then the wheels continue their motion and in fact increase because they passed the test. Thus, does Allah reward the truest believers. That is, unless the sin left a mark on their heart or mind, in which case, the person will need to repent and ask Allah for forgiveness to reach a higher level.

As long as you’re practicing the bare minimum of Islam, then the gears are always in motion, however slow they may be. So never think that because you have a lack of enthusiasm for a period, perhaps even weeks or months or longer, that faith no longer exists within. Allowing “the gears of faith” to slow down, get set back by sins or stagnation permits rust or disease to fester. Greed, pride, envy, lust, mistrust of Allah, wishful thinking or complacency, or despair or even a combination of things may start to grow and propel the believer to more sinfulness in that direction.

Thus, does a believer keep notice over his or her faith and understand how their heart is moved by the rest of the body and affects the rest of the body, speech and thoughts. He or she reproaches themselves for their shortcomings. They are struggling (mujaahadah) in the cause of Allah, relishing every moment, fearful of unchecked mistakes, hopeful for Allah’s forgiveness.