What is Eeman?

Prepared Shawana A. Aziz for Quraan Sunnah Educational Programs

For online Islamic courses, audio lectures and informative articles
Visit us at www.qsep.com

Distributed by Enlightenment into Islam Study Circle - Women’s committee

Postal Address: Revival of Islamic Heritage Society - Women's Committee
Attention: Enlightenment into Islam - P.O.Box: 5585, Saffat 13056, KUWAIT
Telephone: 532-9259 (Direct Line), 257 0022 - Fax: 534-2573 Email: enlight@alturath.org

When it comes to a concept from the Qur’aan and
the Sunnah, there has always been two
approaches to determine its correct meaning.
Analyzing this essential step distinguishes the
correct Islam from the later invented views.
a) The first approach is to discover the meaning
from the Qur'aan and the teachings of Allah’s
Messenger , as he passed on to his Companions.
b) The second approach is to discover the
linguistic meaning based on assumption without
first referring to the explanation given by Allah
and His Messenger . This latter approach is of
the heretical groups.
S h a i k h al - Is l am Ib n Ta y m i y ya h
(rahimahullah) writes in Kitab al-Eeman, ‘One
must understand that if any term is found in the
Qur'aan and the Hadeeth, and its explanation is
known and its meaning is made clear by the
Prophet , then there is no need to use any
linguistic meanings as evidence… The words
Salat, Zakaat, Siyam (fasting), Hajj are found in
the words of Allah and His Messenger . The
same is true for the word Khamr (intoxicants) and
others. From him (Allah's Messenger ), one
knows their meanings. If anyone wants to explain
such terms in a way, other than how the Prophet
 explained it, such an explanation will not be
accepted… The terms Eeman, Islam, Nifaq
(hypocrisy) and Kufr are more important than
these terms. The Prophet  explained the
Page 1
meanings of these terms in such a way that it is
not necessary to look for their linguistic origins or
how they were used by the pre-Islamic Arabs and
so forth. Therefore, it is a must that while trying to
determine the meanings of such terms, one looks
at how Allah and His Messenger  explained
them. Their explanation is clear and sufficient…
the heretics have been misled on this matter.
They turn away from this method. Instead, they
begin to explain the religion of Islam based on
some principles that they believe to be sound,
either concerning linguistic meaning or rational
thought. They do not ponder or consider the
explanation of Allah and His Messenger . Every
premise that goes against the explanation given
by Allah and His Messenger  is certainly
misguidance.’
Eeman is explicitly described in the
famous hadeeth of Jibreel , when he  asked the
Messenger of Allah : ‘What is Eeman?’ He 
replied, ‘Eeman is to believe in Allah, His Angels,
His Books, His Messengers, the Last Day and to
believe in the Predestination; the good and the
bad.’ [Agreed upon]
In another narration, Ibn Abbas  said, ‘When the
delegation of Abd al-Qais came to the Messenger
of Allah , he commanded them to believe in Allah
and asked, ‘Do you know what is Eeman?’ They
replied, ‘Allah and His Messenger  knows best.’
He  then answered, ‘It includes bearing witness
that there is no god but Allah, and that
Muhammad  is the Messenger of Allah, to
establish Prayer, pay Zakaat, fast in the month of
Ramadaan, and give one-fifth of the war-booty.’
[Abu Dawood & Tirmidhee]
Thus, in light of the above Ahaadeeth, we
understand that Eeman is a combination of belief
and actions. The earlier scholars summed up
these two components in their saying: ‘Eeman is
Statement and Action.’ [See al-Laalakai v.1,
p.176] Statement here includes both; statements
of the heart and statement of the tongue and
Action include both, actions of the heart and
actions of the body. These two components are
broken down into three essential parts for better
understanding:
1.Belief of the Heart.
2.Confession by the Tongue.
3.Actions of the Body.
(1) Belief of the Heart: Heart is the root of
Eeman. If the belief of the heart is not firm and
correct then no other deed or action can be perfect.
The Messenger of Allah  said: ‘There is a lump of
flesh in the body. When it is sound, the whole body
is sound; but when it goes wrong, the whole body
goes wrong. It is the heart!!’ [Agreed upon]
Belief in the heart constitutes two parts; Tasdeeq
and Inqiyaad
i) Tasdeeq is the Statement of the Heart and
it incorporates Recognition, Knowledge and
Affirmation of (the Existence and Lordship of)
Allah and His Commands. This Tasdeeq is
ingrained in the Fitra, which is the natural
instinct of mankind and it recognizes the True
Lord – Allah. The Prophet  said, ‘Every child is
born upon Fitra but it is his parents who make
him a Jew, or a Christian or a Magian (fire
worshiper).’ [Agreed upon] Imam Ibn Katheer
explained, ‘Allah stated that (when Allah created
Adam) He brought the descendants of Adam out of
their father’s loins, and they testified against
themselves that Allah is their Lord and King and
that there is no deity worthy of worship except
Him. Allah created them on this Fitra, just as He
said (in Soorah Rum (30): 30), ‘So set you (O
Muhammad) your face truly towards the religion,
Hanifan. Allah's Fitrah with which He has
created mankind. No change let there be in
Khalqillah.'
ii) Inqiyaad is the Action of the Heart which
means Acceptance and Submission to Allah and
His Commands. Unlike Tasdeeq, Inqiyad is
something that needs to be established and thus,
Page 2
the main message of all the Messengers of Allah 
and their dispute with the disbelievers was
specifically the second aspect; i.e. ‘Submission to
the Commands of Allah.’ Allah says, ‘And verily,
We have sent among every Ummah (community,
nation) a Messenger (proclaiming), ‘Worship
Allah (Alone) and avoid Taghoot (false gods).’
[Soorah an-Nahl (16): 36]
(2) Confession by the Tongue: The second
necessary component of Eeman is the confessing
of one’s Eeman by the Tongue. The simple
pronouncement of the Shahada (testimony), ‘La
ilaha illAllah’ is not the intent - Certainly, the
hypocrites did so (i.e. they merely pronounced the
Shahadah) but they were not true believers. The
pronouncement of the words must accompany: -
(a) The Correct Belief in the Lordship of Allah and
its related aspects.
(b) Rejection of all kind of Shirk.
(c) Adherence to the laws of Islam.
If these principles are not the intent of the
proclamation, then such a confession is not
beneficial. Hence, before one makes the testimony
of Faith, he must clearly understand the meaning
and purport of confession.
Ibn Taymiyyah (rahimahullah) writes in
his book Kitaab al-Eeman, ‘The Arabs do not have
any such thing in their language as affirmation or
denial unless it be in meaning and word (i.e.
unless one understands and verbally confesses or
denies). One will not find in Arabic speech
statements such as, ‘Mr. X believed in Mr. Y’ or
‘denied him’ if Mr. X only knew it in his heart that
he (Mr. Y) was true. (Such a statement would only
be made if the person) spoke it. Whoever does not
affirm his belief in someone with his speech, if he
has the ability to do so, is not a believer according
to Arabs. Therefore, our pious predecessors of this
nation (the Sahabah ) and those who follow them
in goodness agree on this point. One who believes
in his heart but does no verbally state his belief is
not considered a believer; neither in this life nor in
the Hereafter. Allah has not declared such a
person to be a believer in the Message (the
Qur’aan) - simply due to the Knowledge of Eeman
in his Heart. He is not considered a believer unless
he confirms it by his speech. Therefore, the
outward speech is an essential aspect of Eeman,
and according to the earlier and later scholars, one
will not be saved unless he verbally testifies. The
Muslims agree that he, who does not make the
confession of faith although he has the ability to do
so, is a disbeliever. He is a disbeliever both
inwardly and outwardly according to the pious
predecessors and Imams of this nation.’ [Ibn
Taymiyyah, Kitaab al-Eeman, p.126]
(3) Actions of the Body: Actions of the body are
the third integral part of Eeman. True belief of the
heart results in external Submission to the
Commands of Allah. It is not possible that one's
belief of the heart is at a high level of Eeman but it
is not demonstrated by his deeds. Ibn Taymiyyah
(rahimahullah) said, ‘It is inconceivable that there
be a man who is a believer with confirmed belief in
the heart that Allah has obligated him to pray,
give in charity, fast and perform Hajj but he lives
his whole life without even making one
prostration to Allah or never fasting any month of
Ramadaan, never paying Zakaat for the sake of
Allah and never making pilgrimage to Allah's
House. This is impossible!! This would only
happen if the person has hypocrisy and opposition
to Islam in his heart - It would never happen with
a true faith!! For this reason, Allah describes those
who refused to prostrate, as unbelievers…’
[Muhammad Ibn Taymiyyah Majmoo vol.7, p.611]
The most important belief that should dictate our
actions is that Allah All-Mighty exists, He is the
Creator and Provider, and none can benefit not
harm us except with His Permission. For example,
if a person's Eeman in Allah is firm, he will be able
to direct all his worship and obedience to Allah
and feel no fear to worldly powers. Consider the
encounter of Pharaoh’s court magicians with
Prophet Moosa  as described in the Qur'aan.
Before meeting the Prophet, they pleaded with
Pharaoh for a substantial reward if they were to
defeat Moosa  in the contest using magic, ‘So the
sorcerer came to Pharaoh and said, ‘Of course we
shall have a suitable reward if we win.’ [ (7): 113]
Pharaoh accepted their plea and promised
them not only a reward but also position at his
court. When the encounter with Moosa  began,
the magicians realized quickly that while their
own display was simple magic, Prophet Moosa's
display was extraordinary and much more than
any human could do. So they all fell down in
prostration saying, ‘We believe in the Lord of the
Worlds. The Lord of Moosa and Haroon.’ [ (20): 70]
Pharaoh was so stunned by their
declaration of Faith in Allah that he shouted,
‘Have you believed in him, before I gave you
permission?… Be sure, I will cut off your hands
and your feet on opposite sides, and then I will
crucify you on trunks of palm trees. So shall you
know which of us can give the more and lasting
punishment.’ [(20): 71] But these threats did not
Page 3
frighten the magicians. These men who had been
begging Pharaoh for more gold coins - now became
so fearless because of their faith in Allah that they
replied, ‘Never shall we prefer you over the Clear
Signs that have come to us and Him who has
created us. So decree whatever you wish to decree.
For you can only decree concerning matters of this
world. We have believed in our Lord; may He
forgive us our faults and the magic to which you
did compel us, for Allah is the Best and forever
abiding.’ [ (20): 72-73]
Increase and Decrease of Eeman: ‘Whenever
there comes down a Soorah, some of them say,
‘which of you has had his faith increased by it?
Yes, those who believe, their faith is increased and
they do rejoice. But as for those whose hearts is
diseased, it only adds wickedness to their
wickedness, and they die while they are
disbelievers.’ (9):124]
Eeman increases and decreases according to one's
Belief and Actions. It has higher parts and levels.
Acts of obedience to Allah increase one’s Eeman
and acts of disobedience decrease it. This is where
those who posses Eeman fall in different ranks.
Hence, with regards to the actions of the heart,
some have a greater love of Allah than others,
while others fear Him more, and others are
superior in their sincerity to Allah. Concerning
the actions of the tongue, some recite Qur'aan
more than others do, others engage in more
remembrance. Likewise, people also differ in
actions of the limbs.
The basic compulsory level of Eeman is the
minimum level of Tasdeeq and Inqiyaad: The
minimum level of Tasdeeq is to believe in
everything that one knows from the Messenger of
Allah  and the willingness to believe in all the
new information one may acquire. Meaning to
realize, accept and admit that he must believe in
everything that is authentically reported from the
Messenger of Allah .
The minimum level of Inqiyaad is to
adhere and submit to everything known from the
Messenger of Allah ; i.e., all the commands of
Allah's Messenger  and have a willingness,
desire and recognition that he is obliged to submit
to every command authentically known from him
. These are the compulsory aspects for the
validity of Eeman. If these are not fulfilled then
Eeman does not exist.