The Difference between Islam and Iman-By Ash- Sheikh Mar’I ibn Yusef Al-Hanbali [1033H]

The Difference between Islam and Iman

By Ash- Sheikh Mar’I ibn Yusef Al-Hanbali [1033H][1]

بسم الله الرحمن الرحيم

Scholars differ over the difference between Islam and Iman , in general, and specific as it pertains to their meanings. They differ if whether or not actions are a part of Iman. Does Iman increase or decrease? Moreover, scholars differ if the Iman of a blind follower is acceptable or not. Many scholars from the Salaf to the Khalaf have spoken about this issue, and inshallah we will analyze and mention their speech.

1. What scholars have said about this topic

Imam Abu Sulayman Al-Khattabi[رحمه الله] many scholars commit errors in the topic over Iman and Islam. Imam Az-Zuhri said: Islam is speech and Iman is actions. The proof for this can be found in the verse.

Allah said: The bedouins say: “We believe.” Say: “You believe not but you 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]

While other scholars view that Islam and Iman are the same. The use as a proof Allah’s words: So We brought out from therein the believers. But We found not there any household of the Muslims except one [i.e. Lout (Lot) and his two daughters].[51:35-36]

Imam Al-Khattabi said: Two senior scholars have spoken about this and each one of them holds his own view and refutes the other. There have been many books written to detail this topic. Plainly put, either of these words shouldn’t be restricted or specifically used. Reason being a Muslim can be a believer in certain instances and not others, while a believer is a Muslim in every case. Therefore, every believer is a Muslim, but every Muslim isn’t a believer.

The Messenger of Allah (ﷺ ) said:Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.[Muslim 291]

This hadeeth shows that Iman in the Shariah is a word that has branches. Some of it is connected to other parts of actions while all branches are connected. [2]

• Here Ash-Sheikh Al-Hanabala mentioned Imam Al-Khattabi’s words that show the words, Iman and Islam, when used separately both have their own meanings, but they are both connected to each other. In other words, to have complete Islam one must have Iman and vice versa. Following this, he quoted Imam Ibn As-Salah.

Ash-Sheikh Abu Amr Ibn As-Salah [رحمه الله] said: The hadith; The Messenger of Allah (ﷺ ) said: Al-Islam indicates that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. And Iman (faith). He is to affirm your faith in Allah, in His angels, in His Books, in His Messengers, in the Day of Judgment, and to affirm your faith in the Divine Decree; its good and its evil. [Muslim: 8]

 This hadeeth illustrates that the origin of Iman is the inward belief in the Heart and Islam is an outward belief as shown by proclaiming the testimony to Allah’s Oneness. Prayer, Fasting, Zakah, and Hajj are only added to highlight that these actions are the slogan of Islam, and establishing them shows complete submission to Allah, and abandoning them shows a person’s deficiency in the religion. What’s more is the word Iman includes what Islam explains in this hadeeth along with all acts of obedience. The acts of submission are the direct result belief in the heart and this is the origin of Iman.

In the Hadeeth about the delegation of Abdil Qais the Prophet [ﷺ] explained that Iman was the testimony to Allah’ Oneness, and Acknowledgment of Muhammad’s Prophethood, Salah, Fasting in Ramadan, and giving 1/5 of the booty. So based on this the word believer doesn’t apply to the person who commits major sins or leaves off religious duties, because the name for something is only applied when something completely matches its description and isn’t used where there is a defect unless its specified. For that reason, it’s permissible to deny one’s Iman . i.e when committing a sin or abandoning an obligation- The Prophet [ﷺ] said: a thief is not a believer at the time of committing theft 

Aside from what we mentioned and examined Iman and Islam can both be united and both be separated and every believer is a Muslim, but every Muslim isn’t a believer.[3]

• In this section, Ash-Shiekh Al-Hanabala quoted Imam Ibn Salah’s words that show us how to have complete Iman and Islam. This proves actions are required for Iman and that Iman increases and decreases.

Al-Iman Abu Muhammad Al-Hussain Al-Baghawy said: Jibril [ﷺ] asked for the definition of Iman and Islam in the hadeeth. The Prophet [ﷺ] answered by saying the word Islam referred to outward actions and that Iman applies to the hidden actions of belief. This doesn’t mean that actions aren’t a part of Iman, nor does it mean that belief in the heart isn’t a part of Islam. Instead, this is just detail and Islam and Iman are one, and both of these are the Religion. This is why the Prophet [ﷺ] said that was Jibril [ﷺ] who came to teach you your religion. Belief in the Heart and action are both consists of Islam and Iman.  The proofs for this are the following verses:

2. Allah said:  Truly, the religion with Allah is Islam [3:19]
3. Allah said: and have chosen for you Islam as your religion.[5:4]
4. Allah said: And whoever seeks a religion other than Islam, it will never be accepted of him.[3:85]

Allah mentioned that the religion He’s Pleased with and accepts from His servants is Islam. The religion can’t and won’t be accepted unless it contains belief in the Heart and actions.

Al-Imam Abu Abdillah Muhammad ibn Isma’il As-Sabahani said: Imam linguistically is an avowal and in the Shariah it refers to the belief in heart and to do actions according to the pillars of Islam. Any difference from this view requires a further evaluation of the issue . If there is Iman in the heart,yet no actions on the body which attest to faith, could one be called a believer? I’d have to say to no! The Prophet [ﷺ] said: The person committing fornication isn’t a believer”. The reason he’s not called a believer in this hadeeth is that he didn’t fulfill the requirements of Islam.

• The words of Al-Imam Abu Abdillah Muhammad ibn Isma’il As-Sabahani highlight that sinning Muslims aren’t complete in their Iman.

Al-Imam Abul Hasan Ibn Battal Al-Maliki Al-Maghribi said: The things which make the servant worthy of praise and alliance are when has three traits; Belief in the Heart, Affirms faith on the tongue and does actions on his body’s limbs.

There is a consensus that if a person affirms his faith and does so, without proper knowledge of his Lord, then he doesn’t deserve the right to be called a believer.  Likewise, if a person knows his Lord, acts by his religion, but denies by his tongue the aspects of Tawheed, then this person isn’t called a believer. Furthermore, if a person acknowledges Allah’s Oneness, and His accepts His messengers, but doesn’t fulfill his religious duties; then this person isn’t called a believer. Although in the Arabic language it’s acceptable to call this kind of a person a believer, nevertheless he’s not considered a one in Islamic terms.

Allah said: The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Qur’an) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone); Who perform As-Salat (Iqamat-as-Salat) and spend out of that We have provided 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).

Allah clearly stated that the believer is the one who has the descriptions mentioned in this verse.

Ash-Sheikh Mar’I ibn Yusef Al-Hanbali said: In summary of this issue Islam in general refers to one’s submissiveness and obedience and in the Sharia it’s to submit and obey  Allah’s commands and avoid His prohibitions. Therefore the actions of obedience are from Islam. This includes the Shahaddah, the prayer, giving Zakah, performing Hajj and so forth. This is way the Prophet [ﷺ] answered Jibril [ﷺ] “Al-Islam indicates that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey.”

This hadeeth indicates there is a difference in the way Islam is defined linguistically and in the Sharee’ah. Also there are times when one[Islam] is mentioned thus being affirmed, while the other is absent [Iman] ;for example, Allah said: The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islam)[49:14].

What’s more is there are times when Iman and Islam are linked together. An example of this is Allah words: Verily, the Muslims (those who submit to Allah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism)[33:35]. They are connected together as an example of their meanings linguistically and in the Sharee’ah. In that verse, Allah added the acts of Sadaqah and Fasting to establish that these acts are included in Islam and Iman.

• Benefit : The majority of the scholars of Hadeeth,the Mu’tazilah, and the Khawarij believe that Iman involves 3 things; true faith in the heart, confession of faith in speech and actions by it requirement. Whoever lacks faith alone in the heart is a hypocrite and when the confession of faith is absent on the tongue the person is a Kafir. There is a consensus among Ahlus Sunnah that the one who fall short in actions is disobedient and a disbeliever according to the Khawarij. However the Mu’tazilah remove Iman from,but place him as a Kafir.

• The Murji’ah say that faith is only on the tongue and heart,and the Karramiyah say Iman is only uttered on the tongue.

Taken from [ توضيح البرهان في الفرق بين الإسلام و الإيمان] by Ash-Sheikh Mar’I ibn Yusef Al-Hanbali.

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Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle

Doha, Qatar © 1440H

[1]  Mar’I ibn Yusef ibn Abi Bakr ibn Ahmed Al-Hanbali. He was an Iman,Muhaddith and Faqeeh,as well as an historian. He was considered during his life as a major Hanabali scholar in Egypt. Some of his teacers were Ash-Sheikh Muhammad Al-Mardawi, Al-Qadi Yahya ibn Musa Al-Hijawi, Ash-Sheikh Muhammad Hijzi . he authored over 70 books which can found today. His most famous work is; [غاية المنتهى في الجمع بين الاقناع و المنتهى]

[2] معالم السنن[ 4/288]

[3] صيانة صحيح مسلم pg 134-135