Introduction
Faith, or iman, forms the core of a Muslim’s belief and practice. It is not merely an abstract concept but encompasses a comprehensive way of life, reflected in both belief and action. To truly understand its significance, one must explore both its linguistic and terminological meanings, as well as its standing in Islamic law.
The Meaning of Iman: Linguistically and Terminologically
a) Linguistic Meaning
In the Arabic language, the term “iman” derives from the root word "آمَنَ" (amana), which means "to believe" or "to affirm the truth." It signifies a state of security, tranquility, and trust in something or someone. Thus, linguistically, iman refers to an affirmation of something that brings a sense of assurance to the heart.
b) Terminological Meaning
In the terminological sense within Islamic theology, iman is defined as belief in the heart, statement of the tongue, and actions of the limbs. This definition underscores that faith is not simply an internal conviction but manifests in words and deeds. It increases with obedience and decreases with disobedience.
Iman in Islamic Law (Shari'ah)
a) The Six Pillars of Iman
Iman in the context of Islamic belief is founded upon six pillars, as outlined in both the Qur’an and the Sunnah:
1. Belief in Allah: The absolute Oneness of Allah, His unique attributes, and His sole right to be worshipped.
“So know, [O Muhammad], that there is no deity except Allah.”* (Surah Muhammad, 47:19)
2. Belief in the Angels: Belief in the existence of the angels as noble creatures who serve Allah’s command.
“[They are] honored servants. They cannot precede Him in word, and they act by His command.”* (Surah Al-Anbiya, 21:26-27)
3. Belief in the Divine Books: The revelation of the divine scriptures sent to various prophets, culminating in the Qur’an.
“We believe in Allah and what has been revealed to us and what has been revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants.”* (Surah Aal-E-Imran, 3:84)
4. Belief in the Messengers: The messengers who conveyed Allah’s message, with Muhammad (ﷺ) as the final Prophet.
“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid Taghut.’”* (Surah An-Nahl, 16:36)
5.
Belief in the Day of Judgment: The final day when all will be resurrected and held accountable for their deeds.
“And indeed, the Hour is coming; there is no doubt about it, and Allah will resurrect those in the graves.” (Surah Al-Hajj, 22:7)
6. Belief in Qadr (Divine Decree): Belief in the divine predestination, that all good and bad are by Allah’s will.
“Indeed, all things We created with predestination.”* (Surah Al-Qamar, 54:49)
The evidence from the Sunnah includes the famous Hadith of Jibril, where the Prophet (ﷺ) defines iman as belief in the six pillars mentioned above (Sahih Muslim).
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b) Actions as Part of Iman
According to Ahl al-Sunnah (People of the Tradition), iman is not just internal belief but also includes actions. Faith is affirmed by belief in the heart, verbal affirmation by the tongue, and righteous deeds by the limbs.
“And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.” (Surah Al-Bayyinah, 98:5)
The Prophet (ﷺ) said:
“Iman has over seventy branches, the highest of which is saying 'La ilaha illallah' (There is no deity but Allah), and the lowest is removing something harmful from the road.” (Sahih Muslim)
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c) Viewpoint of Those Who Exclude Actions from Iman
Some individuals attributed to Ahl al-Sunnah claimed that actions are not a component of iman, suggesting that faith is merely belief and verbal testimony. However, the correct understanding among Ahl al-Sunnah is that iman includes all three aspects: belief, speech, and action. This holistic view reflects the complete practice of faith, as it aligns with the Qur’an, Sunnah, and the consensus of the early scholars (Salaf).
d) The Increase and Decrease of Iman
Iman is dynamic—it can increase with obedience to Allah and decrease with sin and disobedience. This is based on the Qur’anic principle that the faith of believers is strengthened by the
