Iman (Islam)

Template:Short description Template:Distinguish Template:Primary sources Template:Use dmy dates Template:Islam and iman Template:Islam

Iman (Template:Langx, Template:Lit, also 'recognition') in Islamic theology denotes a believer's recognition of faith and deeds in the religious aspects of Islam.<ref name=autogenerated1>Farāhī, Majmū'ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 347.</ref><ref>Frederick M. Denny, An Introduction to Islam, 3rd ed., hp. 405</ref> Its most simple definition is the belief in the six Pillars of faith, known as Template:Transliteration.

The term Template:Transliteration has been delineated in both the Quran and hadith.<ref name=autogenerated2>Template:Qref</ref> According to the Quran, Template:Transliteration must be accompanied by righteous deeds and the two together are necessary for entry into Paradise.<ref>Template:Qref</ref> According to the Quran, the seat of faith is the inner heart, the innermost part of human perception, while the seat of "Islam" is the intellect.<ref name=> {{#invoke:citation/CS1|citation |CitationClass=web }} </ref><ref name=> {{#invoke:citation/CS1|citation |CitationClass=web }} </ref> In the hadith, Template:Transliteration in addition to Template:Transliteration and Template:Transliteration form the three dimensions of the Islamic religion.

There exists a debate both within and outside Islam on the link between faith and reason in religion, and the relative importance of either. Some scholars contend that faith and reason spring from the same source and must be harmonious.<ref>Islahi, Amin Ahsan. Mabadi Tadabbur-i-Hadith (translated: Fundamentals of Hadith Interpretation)</ref>Template:Page needed

EtymologyEdit

In Arabic, Template:Transliteration (Template:Langx) {{#invoke:IPA|main}} means Template:Gloss or Template:Gloss. It is the verbal noun of {{#invoke:Lang|lang}}, Template:Gloss or Template:Gloss.Template:Citation needed

Definition and meaningEdit

In a hadith, the Islamic prophet Muhammad defined Template:Transliteration as "an acknowledgement in the heart, a voicing with the tongue, and an activity with the limbs."Template:Citation needed Faith is confidence in a real truth. When people have confidence, they submit themselves to that truth. It is not sufficient just to know the truth, but the recognition of the heart should be expressed by the tongue which is the manifestation of intelligence and at last to reflect this confidence in their activities.Template:Sfn

Hamiduddin Farahi, while explaining the meaning of Template:Transliteration in his exegesis, wrote:

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The definition of Template:Transliteration according to Ahl al-Sunnah wa'l-Jama'ah is:

Template:Quote

Ibn 'Abd al-Barr said:Template:Pb Template:Quote
Al-Shafi'i said in Template:Transliteration:Template:Pb Template:Quote
Muhammad bin Ismail bin Muhammad bin Al-Fadl Al-Taymi Al-Asbhani said:Template:Pb Template:Quote
Sufyan ibn 'Uyaynah said:Template:Pb Template:Quote
Al-Ash'ari said:Template:Pb Template:Quote

Effects and characteristicsEdit

Many verses of the Quran discuss faith, its effects, and its characteristics. Consequently, faith is distinct from Islam and is considered to be at a higher level.<ref> Template:Cite book </ref> Faith embodies a profound truth that fosters a deep love for God.<ref> Template:Cite book </ref> God guides believers out of "darkness" and into the realm of "lights".<ref> Template:Cite book </ref>

According to the Quran, faith can both increase and decrease,<ref> Template:Cite book </ref> and the hearts of believers achieve certainty and stability through it.<ref> Template:Cite book </ref> The Quran also states that no one can be compelled or forced into faith or belief.<ref> Template:Cite book </ref>

In the verses of the Quran, the mistakes, shortcomings, and sins of believers are highlighted, urging them to reform themselves.<ref> Template:Cite book </ref><ref> Template:Cite book </ref><ref> Template:Cite book </ref><ref> Template:Cite book </ref><ref> Template:Cite book </ref>

Template:Anchor The Six Pillars of FaithEdit

Faith (Template:Transliteration) includes six primary beliefs:<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Uthaymeen; Syarh Usl Iman; explanation of faiths">Template:Cite book</ref>

Belief in the existence and oneness of God (Tawhid, the Islamic concept of Monotheism).
Belief in the existence of angels such as Jibril (Gabriel), Mikail (Michael), Israfil, and more.
Belief in the existence of the books of which God is the author: the Quran (revealed to Muhammad), the Gospel (revealed to Jesus), the Torah (revealed to prophets), Psalms (revealed to David), the Scrolls of Moses, and the Scrolls of Abraham.
Belief in the existence of prophets: Muhammad being the last of them, Jesus the penultimate, and others sent before them like Moses, Abraham, David, Joseph, Jacob.
Belief in the existence of the Day of Judgment: On that day, humanity will be divided into two groups: that of paradise and that of hell. These groups are composed of subgroups.
Belief in the existence of God's predestination (Template:Transliteration, Template:Gloss) due to God's omniscience, whether it involves good or bad.

Of these, the first four are mentioned and the fifth implied in Template:Transliteration 2:285 of the Quran.<ref name=autogenerated2 /> All six appear in the first hadith of the collection Template:Transliteration, where the angel Gabriel asks to be told of Template:Transliteration and Muhammad replies:

That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil.<ref>{{#invoke:citation/CS1|citation
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Another similar narration ascribed to Muhammad is:

Ibn Abbas narrates that the Angel Jibril once asked the Prophet: "Tell me what is Islam?" The Prophet replied: "Template:Transliteration is to believe in Allah, the Day of Judgment, His (Allah's) Angels, Books and Prophets and to believe in life after death; and to believe in Paradise and the Fire, and the setting up of the Template:Transliteration (scales) to weigh the deeds; and to believe in the Divine Decree, the good and the bad of it (all). Jibril then asked him: "If I do all this will I be with Template:Transliteration?" The Prophet said: "When you have done all of this, you will be having Template:Transliteration."<ref>Musnad Ahmad</ref>Template:Page needed{{#if:|{{#if:|}}
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Delineation in the Qur'an and hadithEdit

File:The three dimensions of Islam.png

The three dimensions of Islam including Template:Transliteration.

In the Qur'an, iman is one of the 10 qualities which cause one to be the recipient of God's mercy and reward.<ref>Template:Qref</ref> The Qur'an states that faith can grow with the remembrance of God.<ref>Template:Qref</ref> The Qur'an also states that nothing in this world should be dearer to a true believer than faith.<ref>Template:Qref</ref>

Al-‘Abbas reported: The Messenger of Allah, peace and blessings be upon him, said, “He has tasted the sweetness of faith who is content with Allah as a Lord, Islam as a religion, and Muhammad as a messenger.” Source: Ṣaḥīḥ Muslim 34 <ref>Muslim, Al-Jami' al-sahih, 38, (no. 151).</ref> He also said that no one can be a true believer unless he loves prophet Muhammad peace be up on him more than his children, parents and relatives.<ref>Al-Bukhari, Al-Jami' al-sahih, 6, (no. 15)</ref><ref>Muslim, Al-Jami' al-sahih, 41, (no. 169)</ref> At another instance, he remarked that it is this love with Allah and Muhammad after which a person can be aware of the real taste of faith.<ref>Al-Bukhari, Al-Jami' al-sahih, 6–7, (nos. 16, 21)</ref><ref>Muslim, Al-Jami' al-sahih, 40, (no. 165)</ref>

Amin Ahsan Islahi, a notable exegete of the Qur'an has clarified the nature of this love:

[I]t does not merely imply the passionate love one naturally has for one's wife, children, and other relatives, but it also refers to the love based on intellect and principles for some viewpoints and stances. It is because of this love that a person, in every sphere of life, gives priority to this viewpoint and direction... So much so, if the demands of his wife, children and relatives clash with the demands of this viewpoint, he adheres to it and without any hesitation turns down the desires of his wife and children and the demands of his family and clan.<ref>Amin Ahsan Islahi, Tazkiyah-i nafs (translation: Self Purification), 119</ref>{{#if:|{{#if:|}}
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Islahi and Abul A'la Maududi both have inferred that the Quranic comparison of a good word and a bad word in chapter 14<ref>Template:Qref</ref> is a comparison of faith and disbelief. Thus, the Quran is effectively comparing faith to a tree whose roots are deep in the soil and branches spread in the vastness of the sky.<ref>Amin Ahsan Islahi, Tazkiyah-i nafs, 325.</ref>

Template:Transliteration is also the subject of a supplication uttered by Muhammad to God:

O God! I have resigned myself to You and I have consigned my matter to you and have taken support from You fearing Your grandeur and moving towards You in anticipation. There is no refuge and shelter after running away from You, and if there is, it is with You. Lord! I have professed faith in your Book which You have revealed and have professed faith in the Prophet you have sent as a Messenger.<ref>Al-Bukhari, Al-Jami' al-sahih, 45, (no. 247)</ref>{{#if:|{{#if:|}}
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The Seventy-Seven Branches of FaithEdit

"The Seventy-Seven Branches of Faith" is a collection compiled by the Shafi'i imam al-Bayhaqi in his work Template:Transliteration. In it, he explains the essential virtues that reflect true Template:Transliteration (faith and recognition) through related Quranic verses and prophetic sayings.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

This is based on the following Hadith ascribed to Muhammad:

Abu Hurayrah narrated that the Prophet said: "Template:Transliteration has more than 70 branches. The most excellent among these branches is the saying Template:Transliteration (there is no God but Allah), and the smallest branch is to remove an obstacle from the wayside. And Template:Transliteration (modesty) is an important branch of Template:Transliteration."<ref>Sahih Muslim</ref>{{#if:|{{#if:|}}
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These 77 branches described by Bayhaqi are:<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Thirty actions connected with the heart:

Belief in Allah (Testimony of Acknowledgment: Template:Transliteration (there is no true god but Allah)
Acknowledging that first, nothing but Allah existed; then, Allah created everything which subsequently came into existence
Acknowledging the existence of angels (Template:Transliteration).
Acknowledging that all the sacred books (Template:Transliteration) sent down to the various Prophets are true. However, all books other than the Quran are no longer valid.
Acknowledging that all prophets are true. However, Muslims are commanded to follow only the Islamic prophet, Muhammad
Believing that Allah already knows everything and that whatever he permits or wills will happen.
Believing that the Doomsday will happen.
Acknowledging the existence of Template:Transliteration (Paradise).
Acknowledging the existence of Hell
Having a love for Allah.
Acknowledging Muhammad's love for Allah
To love or hate someone only for the sake of Allah.
Performing all good deeds with sincerity (purpose of Template:Transliteration; only to please Allah).
To repent and show remorse when a sin is committed.
To fear Allah.
Hoping for God's mercy.
Being humble.
Expressing gratitude (Template:Transliteration) for favour or favour.
Fulfilling promises.
Having patience (Template:Transliteration).
Feeling inferior to others.
Be kind to God's creations.Template:Clarify
To be satisfied with whatever prescribed orders come from Allah
Trusting in Allah.
Not to boast or brag about any quality one possesses
Not to hate or hate anyone.
Not to be jealous of anyone.
Not to get angry.
Not to wish anyone harm.
To have no love for the world.

The seven works attached to the tongue:

Reciting the Kalema with the tongue.
Reciting the Quran.
Gaining knowledge.
Giving knowledge
Making Template:Transliteration.
Template:Transliteration of Allah.
Abstaining from the following: lying, backbiting (blasphemy in one's absence), obscenity, cursing, and singing (obscene) songs that are against Shariah.

Forty works are attached to the whole body:

Performing ablution, bathing and keeping clothes clean.
To be steadfast in prayer.
Paying Template:Transliteration and Template:Transliteration.
Fasting.
Performing Template:Transliteration.
To perform Template:Transliteration.
Moving away or emigrating from a place harmful to religion
To fulfil the promise made to Allah.Template:Which
Fulfilling vows that are not sins.
Paying expiation for unfulfilled vows.
To cover the body.
Sacrificing for Allah
The shrouding and burial of the deceased.
Paying off one's debts
Abstaining from prohibited things while doing financial transactions.
Not to hide the truth while testifying.
Marry when Template:Transliteration wants to marry.
Allowing those under oneself to fulfil their rights
Providing comfort to parents.
Bringing up children in the right way.
Not cutting ties with friends or relatives.
Obeying one's boss
To be fair and righteous
Not to initiate any path contrary to the generality of Muslims.
To obey the ruler, if what they command is not contrary to the Shariah.
Making peace between two warring factions or individuals.
Enjoining good and forbidding wrong (Template:Transliteration).

Struggling against the enemies of religion (if possible with the hand, if not with the tongue (by the pen), if not with the heart).
Giving loans to those in need
Seeing to the needs of one's neighbours.
Ensuring halal and purity of income earning.
Expenditure according to Shariah.
Replying to whoever greets oneself
Template:Transliteration when someone says Template:Transliteration after sneezing.
Not harming anyone unfairly.
Abstaining from sports and pastimes that are against Shariah.
Removal of gravel, stones, thorns, sticks etc. from the road.

Faith and deedsEdit

In Islam, there must exist harmony and concord between faith and deeds. Farāhī has explained this aspect in his Template:Transliteration in the following manner:<ref name="Farāhī 1998">Farāhī, Majmū'ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 349.</ref>

Template:Quote

Faith and reason in IslamEdit

The relationship between reason and faith in Islam is a complex debate spanning centuries. Ismail Raji al-Faruqi states on this subject:

Template:Quote

In Shia IslamEdit

In Shia Islam (Twelver Shi'ism, the largest branch of Shi'a Islam), Faith (or in its' Arabic form: Iman) is a sincere belief in God and His oneness, the prophethood, and the teachings of the Islam Prophet, Muhammad, as well as the Twelve Infallible Imams. Shia jurists regard faith as an essential qualification for religious leaders, congregational leaders, judges, and Zakat collectors. Most Shia scholars assert that faith cannot merely be a form of imitation.<ref name=> {{#invoke:citation/CS1|citation |CitationClass=web }} </ref>

Shiite theologians regard belief in the Imamate of the infallible Imams following the Prophet Muhammad, as a fundamental prerequisite for faith, alongside belief in monotheism, the prophethood of the Prophet Muhammad, divine justice, and resurrection. According to the teachings of the Quran, faith is distinct from Islam and exists at a higher level. Furthermore, faith can fluctuate, increasing or decreasing over time, and no one can be compelled to believe.<ref name=> {{#invoke:citation/CS1|citation |CitationClass=web }} </ref>

Many Shia scholars assert that Islam encompasses more than mere faith; thus, every believer is regarded as a Muslim, yet not every Muslim is necessarily a true believer. Some Shia scholars, including Nasir al-Din al-Tusi and Zayn al-Din al-Juba'i al'Amili, contend that faith and authentic Islam are synonymous, while the outward practice of Islam exists at a lower level than genuine faith.<ref name=> {{#invoke:citation/CS1|citation |CitationClass=web }} </ref>

In Islam, faith is grounded in knowledge and understanding. Conversely, faith is also rooted in reason, and both are divine gifts that reinforce one another. Furthermore, from an Islamic perspective, there is a strong connection between faith and action; action serves as the outward manifestation of faith. If action is absent, it is evident that faith has not taken root in the heart.<ref name=> {{#invoke:citation/CS1|citation |CitationClass=web }} </ref>

ConceptologyEdit

In Shiite traditions and jurisprudential works, the term "Iman (faith)" is understood in both general and specific contexts. The general meaning refers to a heartfelt belief in all the teachings of the Prophet of Islam. In contrast, the specific meaning encompasses this general belief while also including the conviction in the imamate and guardianship of the Twelve Imams.<ref name=fffhsh> Template:Cite book </ref> According to this specific understanding of faith, all Twelver Shiites are regarded as believers.<ref> Template:Cite book </ref>

Faith, in a specific context, plays a crucial role in various areas of Islamic jurisprudence, including Ijtihad, Taqlid, Ritual purification, Prayer, Zakat, Khums, Fasting, Iʿtikāf, Hajj, Waqf, Nazr, Judgment, and Testify. It is regarded as a prerequisite for the validity and acceptance of all acts of worship.<ref> Template:Cite book </ref> Furthermore, faith is essential for the authority of Taqlid, the imam of the congregation, those entitled to Zakat and Khums, judges, witnesses, and the distributors of wealth appointed by the ruler of Sharia.<ref name=fffhsh/> Additionally, many Islamic jurists have specified that faith is also a requirement for the Muezzin of the congregation and the deputy during Hajj pilgrimage.<ref> Template:Cite book </ref>

Al-Shaykh al-Mufid, a prominent scholar of the Imamiyyah tradition, defined faith as a heartfelt affirmation, verbal confession, and the practice of obedience of God.<ref> Template:Cite book </ref><ref> Template:Cite book </ref> Similarly, Al-Shafi'i, a notable Sunni scholar, shares this perspective.<ref> Template:Cite book </ref> Several Imamiyyah scholars, including Sharif al-Murtaza, Shaykh Tusi, al-Bahrani, Fazel Miqdad, and Abd al-Razzaq Lahiji, assert that faith is fundamentally an act of the heart. Thus, faith equates to a sincere belief in God, the Islam Prophet Muhammad, and the divine revelation. According to this view, a believer is someone who holds this conviction in their heart, and verbal confession is not deemed necessary.<ref> Template:Cite book </ref><ref> Template:Cite book </ref>