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arkness to Light Notes by Durbah Edited by An in-depth study of نايمإ Sh. Yasir Qadhi

arkness

to

Light

Notes by Durbah Edited by

arkness to Light Notes by Durbah Edited by An in-depth study of نايمإ Sh. Yasir Qadhi

An in-depth study of

نايمإ

Sh. Yasir Qadhi

Table of Contents 1. The Blessings of Im ā n .. …………………………………………………………….….. .. 1 2. Definition
Table of Contents 1. The Blessings of Im ā n .. …………………………………………………………….….. .. 1 2. Definition

Table of Contents

  • 1. The Blessings of Imān ..…………………………………………………………….…....

1

  • 2. Definition of Imān according to Ahl al-Sunnah ……………………………… ...

8

  • 3. Pillars of Imān ……………………………………………………………………………….

12

  • 4. Relationship between Imān and Islām

……………………………………

...........

16

  • 5. Increase and Decrease of Imān ..…………………………………………………..

20

  • 6. Levels of Imān ………………………………………….…………………………………...

25

  • 7. Minimal Level of Actions ………………………………………………………………..

30

  • 8. The Issue of Istithnā’……………………………………………………..………………..

39

  • 9. Factors that Weaken ones Imān ……………….……………….…….… ..............

41

  • 10. Factors that Negate ones Imān …………………………………..…………………..

50

  • 11. The Opposing Groups …………………….……………………………………………..

67

  • 12. Conclusion and Final Remarks .…………………………………………………….

78

Table of Contents 1. The Blessings of Im ā n .. …………………………………………………………….….. .. 1 2. Definition
Table of Contents 1. The Blessings of Im ā n .. …………………………………………………………….….. .. 1 2. Definition

Chapter 1:

Chapter 1: THE BLESSINGS OF IMĀN 1
Chapter 1: THE BLESSINGS OF IMĀN 1

THE

BLESSINGS

OF IMĀN

1

Chapter 1: THE BLESSINGS OF IMĀN 1

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

The Blessings of Imān

  • 1. THE BLESSINGS OF IMĀN

This class is added with academic justice to know what the proper definintion of imān and kufr, what the line in between is and the levels of each. Some of the blessings of imān were discussed in the previous Light of Guidance class. What is discussed here is from a different perspective, focusing on the adjectives and verbs that Allaah (SWT) used to describe imān.

  • A. The single greatest blessing that Allaah (SWT) bestows on anyone is that of Imān. مكيلع نمي - ةنم

    

They consider it a favor upon you that they have accepted Islaam. Say: Do not [use] your Islaam as a favor upon me. Rather, Allaah has shown you favor by guiding you to Imān – if you are indeed truthful.” [Al-Hujuraat 49:17]

And the sign of this faith is the gratitude and thankfulness a slave expresses for this favor.

  • B. Allaah (SWT) writes/inscribes Imān in the hearts of His chosen servants.

        

“…they are the ones whom Allaah has written Imān in the hearts, and He has helped them with a spirit from Him. He shall cause them to enter gardens underneath which rivers flow to dwell therein for all of eternity. Allaah is pleased with them and they are please with Him. These are the party of Allaah, and indeed, the part of Allaah is truly the victorious.” *Al-Mujadilah 58:22]

  • C. Allaah (SWT) makes Imān beloved to those whom He loves, and beautifies it for them.

         

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

The Blessings of Imān

“…but rather, Allaah has made Imān beloved to you and beautified it in your hearts, and cause dyou to despise disbelief, and sin, and evil these are the rightly guided. A bounty from Allaah, and a blessing, and indeed Allaah is all-Knowing, all-Wise.” *Al-Hujuraat 49:7-8]

ALLAAHUMMA ZAYYINA BEE ZEEYNATIL IMĀN. ناميلإا ةنيزب انيز مهللا

Even when you are walking down the street, you might be able to spot another believer because imān beautifies him and it becomes visible on their faces. The believer sometimes has ةسارف (insight or perspicuity) and sees by the light of Allaah (SWT).

  • D. Imān has a taste and provides spiritual nutrition “He who is content with Allaah (SWT) as His Lord, and with Islaam as his religion, and with Muhammad (pbuy) as his Prophet has tasted the reality of Imān.” *Muslim+ The word Ta’am in Arabic means both taste and nutrition or sustenance; therefore a mu’min has an internal energy and is always optimistic, strengthened with tawakkul, so even if the body gets physically weak, their imān / spirit is always strong. The soul is in need of nourishment. It’s nourishment is ةدابع. We are created from the earth and from a soul. Soul is nourished by that which is from Allaah. Anything from the soil feeds the body.

  • E. Imān is like a beautiful and blessed tree.

    

“Have you not seen how Allaah has given the similitude of a beautiful kalima as a beautiful tree, whose roots are firmly established, and whose branches tower in the skies” *Ibrahim: 24+.

The beautiful kalima here is in reference to the highest level of imān, and that is the declaration of imān; saying الله لاإ هلإ لا (laa ilaaha illa Allaah). It is being compared to the beneficial date palm tree. This parable also mentioned in a hadith. The similitude is discussed in detail in the Light of Guidance class.

In 5 words, Allaah (SWT) gives us a perfect description incomparable in any other language. What is the analogy between the kalimah and the tree? What is the symbolism?

One seed provides bounty for everyone. One phrase gives you so much back.

Just like the tree, imān flourishes and grows over your lifetime.

The tree provides shade and coolness as a sign of protection. Imān also gives you protection.

Life. Imagine walking in a desert and you see tress: LIFE! A tree symbolizes to mankind life. Modern sciences tell us a bit more to make it more profound. Trees are the basic building blocks of the entire ecosystem. It gives us the air that we breathe. The wood with which we build our house, fruits for nourishment. Everything we need to live. If we would remove the trees, there would be no more life. Similarly, laa ilaaha illa Allaah symbolizes the building block of spirituality and imān. Just the sight of the tree gives you a sense of life, peace and calmness. This is something implied in the parable.

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

The Blessings of Imān

Roots go very, very deep to provide stability and strength against the withering storms and raging winds. Imān gives you purpose and stability in your life. Even in the face of calamities and uncertain times. When the fitan come; the tornadoes of reality, imān allows you to remain firm and steadfast.

Imān achors itself in the heart, and once it does it does not leave it after that. True imān does not leave the heart. The seed of imān is planted in the right soil in the heart of a Muslim: the

right soil is the fitrah. A tree whose branches are towering in the skies, such a tree can never be hidden even if you tried. Imān is something that can never be hidden. Imān is based in the heart yet manifests itself in the limbs and actions.

  • F. Imān has a sweetness that the heart feels ناميلإا ةولاح “Three *matters+ – whoever has them shall taste the halawa (sweetness) of Imān. (1): The one to whom Allaah and His Apostle becomes dearer than anything else; (2) Who loves a person and he loves him only for Allaah's Sake; (3) who hates to revert to kufr (disbelief) as he hates to be thrown into the Fire." [Sahih Al-Bukhari]

  • G. Imān has a light that enlightens the heart There are many verses in the Qur’aan referring to this –

            

“O ye that believe! Fear Allaah, and believe in His Messenger (sallallaahu ‘alayhe wa sallam), and He will bestow on you a double portion of His Mercy: He will provide you a Light by which ye shall walk (straight in your path), and He will forgive (your past): for Allaah is Oft-Forgiving, Most Merciful.” *Al-Hadid:28]

             

“Allaah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor the west, whose oil is will-nigh luminous, though fire scarce touched it.

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

The Blessings of Imān

Light up Light! Allaah doth guide whom He will to His Light, and Allaah doth set forth Parables for men, and Allaah doth know all things.” *An-Nūr:35]

This verse is called Ayatun r and there is some debate regarding the interpretation of this verse. Ahlus Sunnah wal Jamaah understood this verse in the light of the explanation given by Ibn Abbas (RA). There are two views concerning the meaning of the pronoun (His) in The parable of His Light

  • 1. The first is that it refers to Allaah, may He be glorified and exalted, meaning that the parable of His guidance in the heart of the believer is (as a niche).

  • 2. The second view is that the pronoun refers to the believer himself, which is indicated by the context of the words and implies that the parable of the light in the heart of the believer is as a niche. So the heart of the believer and what he is naturally inclined to of guidance and what he learns of the Qur'aan which is in accordance with his natural inclinations.

In every single verse it is Allaah who is bestowing the light and beautifying it - there is no intermediary in between so a believer should feel humbled by this blessing. This world is darkness and what gives us light and life in this dark world is the light of imān given by Allaah to the believer. This light will show on the day of judgement and help us cross the sirat; a place that is extremely dark. If Allaah does not give you light then there is no light for you, this is explicitly mentioned in the following verse

روُّن ن م ُ هَل ا م َ ف ا رو ُ ن ُ هَل ه للا لِ ع

ِ

َ

ً

ُ

م

َ

ْ

َ يَ ْ

م

لَّ ن و

َ َ

م

..

And

he to whom Allah has not granted light - for him there is no light.” *An-Nūr 24: 40+

  • H. Imān finds a dwelling-place in the heart of a believer another beautiful metaphor

         

“But those before them (i.e., the Ansar) had inhabited homes (in Madinah) and Imān, they love those who fled unto them for refuge, and find in their hearts no need for that which hath been given them, but prefer (the fugitives) above themselves though poverty become their lot. And whoso is saved from his own avarice – such are they who are successful” *Al-Hashr:9]

The Ansaar are praised with 2 descriptions they inhabited the houses of Madina and have the imān dwelling in their hearts, the verb used (inhabiting) is not one that is normally used for imān. When the Muhajiroon came to Madinah, they hosted them in their homes and gave them from their

wealth. Imān is dwelling in their hearts as if it is their residences. And when they gave, their hearts

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

The Blessings of Imān

were happy with their giving – highest form of giving. Imān is living in your hearts the same way you are living in your houses. Imān gives life to you.

  • I. The ‘Caller’ to Imān

   

“Our Lord! We have heard a crier crying out for faith – ‘Have Imān in your Lord’ so we have believed. Our Lord! Forgive our sins, and remove from us our faults, and cause us to die amongst the righteous.” [Al-‘Imran: 193+

The caller to imān is praised, and the best person is the one who believes and calls others. This directly refers to the prophets and indirectly to all those who call for religiosity and imān. A

presenter or announcer is an ambassador who has a special privilege with one who sends them.

Imagine the noble status of the emissaries of Allaah…

  • J. Imān brings about nothing but good in this life and the next

 

“Why was there not a single township (among those We warned), which believed, - so its faith should have profited it, - except the people of Jonah? When they believed, We removed from them the penalty

of ignominy in the life of the present, and permitted them to enjoy (their life) for a while.” *Yunus: 98+

Imān brings about good. All of imān is good. The blessings increase in proportion to imān. Every

single prophet was rejected and all towns did so except the town of Yunus, the whole town accepted Islaam. When you have true faith in Allaah, the blessing of dunya increases.

  • K. Imān conquers all else, and nothing conquers it

   

“And do not become feeble, nor grieve, for you shall be the victors if you truly have imān[Al-‘Imran 3:139]

هيلع ىلعي لاو ولعي ناميلإا

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

The Blessings of Imān

It is supreme and nothing can be supreme over it. The believer is always be the winner in the grand scale of things even if he loses his life or is killed الله ليبس يف. It does not mean every believer will succeed in dunya but in the aakhirah their victory is secured if the condition of imān is fulfilled.

  • L. Imān Has levels and branches.

“Imān is composed of sixty odd branches. The best of them is the testimony of faith, and the lowest of

them is to remove some harm from the path. And modesty is one branch of faith.” [Muslim]

Another version mentions 70 odd branches, but the version with 60 is more authentic.

Imān has levels and branches or categories; it is not just one entity. The highest level is to fully

comprehend and practice the conditions of the testimony of faith )الله لاإ هلإ لا), and the lowest level is removing anything that might harm people along their streets/paths. And hayaa’ is branch of imān – all the more reason for us to study the levels and branches of imān.

Aqeedah IV: Darkness to Light Sh. Yasir Qadhi The Blessings of Imān It is supreme and

Chapter 2:

Chapter 2: DEFINITION OF IMĀN ACCORDING TO AHL AL- SUNNAH 8

DEFINITION

OF IMĀN

ACCORDING TO AHL AL-

SUNNAH

8

Chapter 2: DEFINITION OF IMĀN ACCORDING TO AHL AL- SUNNAH 8
Chapter 2: DEFINITION OF IMĀN ACCORDING TO AHL AL- SUNNAH 8

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Definition of Imān According to Ahl al-Sunnah

  • 2. DEFINITION OF IMĀN ACCORDING TO AHL AL-SUNNAH

2.1 Methodology of Defining:

Where do we get definitions from? How does one make any definition and who has the right to?

  • 1. Defining words through Scriptural Evidence (Qur’aan and Sunnah) – e.g., Salah Salah, Hajj, Sawm, Zakah, and other words had other meanings before Islaam. Qur’an and Sunnah redefined them. Salah linguistically is to invoke and call out to (du’aa). Islaamically it is the specific worship marked with specific actions and done in specified timings. Hajj: to intend دصق. As if you intend to commemorate and worship Allaah. Sawm: Abstaining and preventing. Zakah: Purification of the soul.

  • 2. Defining words through linguistic evidence (poetry, lexicons, etc) e.g., ila al-ka’bayn In reference to the ankles when washing the feet in wudoo’. Does it mean “includeor up to”? There is a difference of opinion between the madhabs but we go back to how the words are interpreted linguistically. Majority say it is up to and includes elbow/ankles.

Muslims are the first civilization to write dictionaries in history. They did so initially to explain the Arabic wordings of the Qur’an and then similarly for Hadith. Afterwards they wrote dictionaries for the rest of the words of the Arabic language. These dictionaries are based on pre-Islaamic poetry and classical works.

  • 3. Defining words through cultural norms e.g., safar رفس. This has a connotation with slang and colloquial vernacular. Nowadays, dictionaries are written to explain the present usage of each word based on this method. So what constitutes travel (safar) here will be left to cultural norms. Q. Which one should we choose from the term Imān?

To get the proper definition of a word, we go through the order specified above. This

methodology is the hallmark of Ahlus Sunnah and this understanding is unique compared to all the other groups. This methodology in itself is in congruence with the fitrah.

All groups except Ahlus Sunnah say imān should be defined through linguistic perspective. Even though our understanding of imān is crystal clear from Qur’aan and Sunnah, the vast majority of muslims have defined it like the other groups. Language has differences nevertheless and there are grey areas. Some groups just go to the linguistic meaning directly and reinterpret these words. The Qaramitah and Isma’ilis said hajj is just visiting your shaykh. One Progressive once said, “I pray 30 times a day. Everytime I remember god!

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Definition of Imān According to Ahl al-Sunnah

Linguistically, imān - comes from ن م آ which is to grant protection and security and remove fear. This meaning was used in the Qur’aan:

َّ

ف خ ن م م ن

ٍ

ْ َ

و

ْ

ِّ

ه مآ و عٍو ج ن م م م

ُ

َ

َ

َ

ُ

ُ َ َ

ِّ

ه عْطَأ ي ذ لا

ِ

Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear. [Quraish 106:4]

Another linguistic meaning is to believe in your truthfulness:

“ ..

Aqeedah IV: Darkness to Light Sh. Yasir Qadhi Definition of Imān According to Ahl al-Sunnah Linguistically,

 

But you would not believe us, even if we were truthful.” *Yusuf 12:17+

So some groups said that imān is believing in the truthfulness of the message. They used the word tasdeeq as a synonym. Ibn taymiyyah said that the most precise/closest synonym to imān in Arabic language is not tasdeeq but iqraar belief with certainty.

In the 2 nd chapter of the Qur’an, Allaah (swt) is defining for us who is a believer.

نو فن ُ م ها َ ر اَّ و ةلََصلا

َ

ُ

ق

ِ

ي

ْ ُ

ْ

َ

ن ق ز

َ

مِ

ِ

َ

َ

َّ

َ

و ب ي َ غْلا ب نو ُ م ي ني لا

ُ ق ُ َ

ِ

ي

ْ

ِ

َ

ِ

ن

ْ

ؤ ُ َ

ِ

ذ

ِ

َّ

نو مي

Who believe in the unseen, establish prayer, and spend out of what We have provided for them,[Al-Baqarah 2:3]

Based on all evidences in the Qur’an and Sunnah, Ahlus Sunnah extracted the definition of Imān as:

  • 1. Belief in the heart

  • 2. Statement of the tongue

  • 3. Actions of the limbs

  • 4. It increases with good deeds

  • 5. Decreases with bad deeds

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Definition of Imān According to Ahl al-Sunnah

  • 2.2 DEFINITION FROM THE SALAF The pious predecessors defined Imān by description and not by demarcating or quantifying it.

It is a Mutawatir from the early scholars that “Imān is comprised of statements and actions; it increases and decreases.”

  • 1. Abdullah b. ‘Umar said, “We learnt Imān, and then we learnt the Qur’an so we increased in our Imān.”

  • 2. Hasan al-Basri said, “Imān is not by decorating oneself *with outward matters+, nor is it by wishful thinking. Rather, it is what settles in the heart and is confirmed with actions.”

لمعلا هقدصو بلقلا يف رقو ام

  • 3. Al-Bukhari said, “It is composed of statements and actions, and increases and decreases.صقني و ديزي لمعو لوق

  • 4. Sahl al-Tustari was asked, “What is Imān?” He replied, “Statements, actions, intentions and Sunnah. For if Imān is only statements without actions, this is kufr, and if it is statements and action without intentions, this is nifaq, and if it is statements and actions and intentions without sunnah, it is bid’ah.”

  • 5. Story of al-Shafi’I after he quoted a hadith, then was asked what his opinion was, “Subhan Allaah! Do you see me go to church? Or do you see a zunnar tied around me? I tell you that the Prophet (sallAllaahu ‘alayhi wa sallam) said something, and then you dare ask me what my opinion is?” He was asked a question of fiqh and yet he got angry because for a muslim, it cannot be that he would willingly contradict the sunnah of the Prophet peace be upon him.

Chapter 3:

Chapter 3: PILLARS OF IMĀN 12
Chapter 3: PILLARS OF IMĀN 12

PILLARS

OF

IMĀN

12

Chapter 3: PILLARS OF IMĀN 12

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Pillars of Imān

  • 3. PILLARS OF IMĀN

  • 1. Belief in the heart

    • a. Knowledge and Affirmation (qawl al-qalb).بلقلا لوق Believing that everything from Allaah swt and His messenger is true.

َٰ

ر فكُ ْل ا ب ح ر ش ن م ن ك َل و نا َ يم لْاْ ِ ب ن ِ ئ مْط م ُ ه ُ بلَْ ق و ه ر كُأ ن م لَّ إ ه نا َ يم إ د ع ب ن م ه للا ب ر ف ك ن م

ْ

ِ

َ

َ َ

ِ

َّ

ِ

َ

ِ

ِ

ٌّ

َ

ُ

َ

َ

ْ

ِ

ْ َ

َّ

ِ

ِ ِ

ْ َ

ِ

ِ

َّ

ِ

ِ

ِ

َ َ

َ

َ

َّ

ٌ

مي

ع باذَ ع م ُ لََ و ه للا ن م ب ض غ م يَل

ظ

َ

ِ

ٌ

َ

ْ

َ

ِ

َ

ِّ

ٌ

َ

َ

ْ

ْ َ

ِ

ه ع َ ف ا د ص

ً

ر

َ

ْ

Whoever disbelieves in Allah after his belief

except for one who is forced [to renounce his religion]

... while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is

wrath from Allah , and for them is a great punishment” *Nahl 16:106+

         

“The Bedouins say: We believe. Say: you have not believed, but rather you have accepted Islaam; and Imān has yet to enter your hearts.” *Al-Hujurāt: 14]

This is the belief in Allaah, the prophets, angels, books, resurrection, etc. for the vast majority of muslims imān is only this (belief in heart), but this is not the sunni way of understanding. In the second verse Allaah (swst) denies Imān but affirms Islaam for the Bedouins. The firms verse imān resides in the heart - (except one who was forced while his heart is secure in faith). This is an exception in the case of one who utters statements of disbelief and verbally agrees with the Mushrikin because he is forced to do so by the beatings and abuse to which he is subjected, but his heart refuses to accept what he is saying, and he is, in reality, at peace with his faith in Allaah and His Messenger. The scholars agreed that if a person is forced into disbelief, it is permissible for him to either go along with them in the interests of self- preservation, or to refuse, as Bilal did when they were inflicting all sorts of torture on him.

  • b. Actions of the heart (‘amal al-qalb). Emotions are the internal actions of the heart and a believer must have certain actions in his heart love, hope, fear, submission, patience, trust, respect for Allaah and His signs. It is not possible to have imān without some bare minimum level of actions in the heart like love of Allaah swt and His messenger, taqwa and khashya of Allaah, etc. Love is not an on/off switch, it is an internal action based on knowledge and submission. The disbelievers know the truth yet refuse to submit to it:

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Pillars of Imān

 

Or do they say, "In him is madness?" Rather, he brought them the truth, but most of them,

 

to the truth, are averse (hate it). *Mu’minoon 23:70+

 

They know and affirm it but instead of loving it they hate it. But those who believe submit willingly to Allaah swt and love Him even more:

   

“And those who believe love Allaah even more” *Al-Baqarah: 165]

In addition to affirmation, it is necessary to have love.

Iblees did not deny anything in theory or refuse to believe; he refused to submit and therefore was declared a kafir. The uncle of the prophet (pbuh), Abu Talib, believed and acknowledged in the prophethood of his nephew but this did not translate into actions. Even Firawn do you think that he actually believed in his heart that he is lord? He rejected Musa even though he had yaqeen that Musa came with the truth and yaqeen is the highest level of affirmation.

  • 2. Admitting with the tongue (al-iqrar bi-l-lisan)

 

“Say all of you: We believe in Allaah, and what has been revealed to us, and Ibrahim…” [Al-Baqarah 2:136-7]

There must be a general type of worship/dhikr of Allaah with tongue. This is for one who is capable of speaking it can be said in non Arabic language as long as it is some form of public expression. Public means that it must be out loud between oneself and Allaah; it does not necessarily have to be in front of a congregation

'A'isha reported: I said O Messenger of Allah, the son of Jud'an established ties of kinship and fed the poor. Would that be of any avail to him? He said: It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection. [Muslim]

So how does this affect us? Well, we have to:

  • i. Say the kalima. Shahaadah is not just when a person embraces Islaam, but to renew it multiple times even within your day. This is necessary. Without this statement, a person is not muslim. Like Heraclius and others who didn’t declare that they are Muslim because it was not politically correct.

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Pillars of Imān

ii.

Do general dhikr with the tongue reading Qur’aan, calling the adhaan, istighfaar, etc.

iii.

Must abstain from speaking kufr except under coercion. It is impossible for a Muslim to ridicule or say anything negative of Allaah, His signs, or His messenger. Also to abstain from wailing over the dead or saying words showing discontentment with Allaah’s decree.

  • 3. Acting with the limbs (al- ‘amal bi-l-jawarih) In over seventy verses, Allaah (swt) mentions imān along with ‘amal al-salih (righteous actions). This shows to show the inherent relationship between them. There is unanimous consensus among the first 3 generations of Islaam that action is part/pillar of imān. An average Muslim believes that only saying kalima is enough to be a muslim even if he does not pray once in his lifetime. This is not correct based on the following evidences:

  

“And Allaah will not cause your imān to go to waste…” *Al-Baqarah: 143]

This ayah was revealed at the time of change of the Qiblah. The prophet was asked about the previous prayers that were performed facing Jerusalem. Allaah (swt) revealed that He will not cause their imān to go to waste. There is no action that Allaah called it imān except salah. Bukhari, Shafi’i, and Ahmed used this verse to prove that salah is the outward action that is proof of imān.

The famous hadith of the Delegation of Abd al-Qays:

“The Prophet (pbuh) said, “I order you to believe in Allaah. And do you know what is belief in Allaah? [It is] to testify that none has the right to be worshipped but Allaah, and I am the

messenger of Allaah, and to offer prayers perfectly, and to pay zakat…”

Another evidence: The famous hadith of the branches of faith clarifies this point:

Imān is composed of sixty odd branches. The best of them is the testimony of faith, and the

lowest of them is to remove some harm from the path (physical action). And modesty is one branch of faith (heart action).”

Every verse that commands you to perform an action is proof for this.

Therefore, to say faith is the translated word for Imān is inaccurate. Imān is not synonymous with faith. Faith is just 1 pillar of imān. Imān has a lot more pillars. Even Iblees has faith but doesn’t have imān.

Chapter 4:

Chapter 4: RELATIONSHIP BETWEEN IMĀN AND ISLAAM 16
Chapter 4: RELATIONSHIP BETWEEN IMĀN AND ISLAAM 16

RELATIONSHIP

BETWEEN

IMĀN AND

ISLAAM

16

Chapter 4: RELATIONSHIP BETWEEN IMĀN AND ISLAAM 16

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Relationship between Imān & Islaam

  • 4. RELATIONSHIP BETWEEN IMĀN AND ISLAAM

These two terms seem to occur in very different contexts; sometimes they seem to mean same thing, sometimes different things. What is the difference between them? Let’s examine the following evidences:

  • a. The concluding verses of surah al Hujuraat MEMORIZE THEM

         

“The desert Arabs say, “We believe.’ Say, “Ye have no Imān; but say, ‘We have submitted our wills to Allaah (Aslamna),For not yet has Faith entered your hearts. But if ye obey Allaah and His Messenger, He will not belittle aught of your deeds: for Allaah is Oft-Forgiving, Most Merciful.” *Al-Hujuraat 49:14]

نا م لْْ ِ م كا د ه نمأ مكُ

ِ

يَ

ِ

ل

ْ

ُ

م م

ْ

ْ

يمل ع

ْ م ن ُم يَ ُ

ُّ

ه للا لِ م ب ۖ مكُ ملَم س إ يمل ع اوُّن ُتَم لَّ

م

ْ

ا

ِ

م

ا

ا

ل ُ

ق

ۖ او ممل سمأ نمأ ك يمل ع نوُّن ُم يَ

ُ

ْ

ْ

م

ْ م

م

ُ ُ

ي ِ دا ص م ك ن إ

م

ق

م

ِ

ْ

تن

ِ

“They consider it a favor to you that they have accepted Islam. Say, "Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to Imān, if you should be truthful." [Al-Hujuraat 19:17]

  • b. Hadith of Jibril… when he questioned the Prophet about Islaam, then Imān then Ihsaan. 3 levels given 3 answers.

  • c. Hadith of the ‘Delegation of ‘Abd al-Qays’: “Once a delegation of’Abdul Qays came to Allaah’s Apostle and said, “We belong to such and such branch of the tribe of Rabi’a, and we can only come to you in the Sacred Months. Order us to do something good so that we may take it from you and also invite our people whom we have left behind (at home) to it.’ The Prophet (pbuh) said, “I order you to believe in Allaah. And do you know what is belief in Allaah? [It is] to testify that none has the right to be worshipped but Allaah, and I am the messenger of Allaah, and to offer prayers perfectly, and to pay zakat, and to give the khumus. And I forbid you from dubba and hantam and muqaytat and naqir (all these are utensils used for the preparations of alcoholic drinks)’” *Agreed Upon+ Imān (belief in Allaah) was given the same definition of Islaam in this hadith. Hajj was not mentioned because it was not yet made obligatory. How do the scholars reconcile between apparently differing texts?? Note that the linguistic definition of Islaam is to submit and surrender. Technical: submit to Allaah and follow his commandments and enter into His deen.

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Relationship between Imān & Islaam

Scholars have differed over the relationship between these two terms, as follows:

Based on the usage of these terms in the Qur’aan and Sunnah: (only 3 btw)

  • 1. First Opinion: The Two Terms are Synonymous

Held by Al-Bukhari; Ibn Mandah (4 th century); and Muhammad b. Nasr al-Marwadhi (Imam Ahlus Sunnah in Khurasaan).

Their evidence was the fact that the two seem to refer to the same reality.

They combined the two hadiths - Hadith of Jibril and delegation of Abd al-Qays and the verse

     

“Then We evacuated those of the Believers who were there; But We found not there any Muslim person except in one house” *Dhariyaat: 35-36]

In this ayah, it refers to the same people; children of Lūt. Then they are synonymous.

So their conclusion is both words refer to the same. Even Ihsaan means the same. All 3 (theology, actions, and spirituality) have to exist in the person simultaneously. A person has to

have imān so he can pray. Proof is at end of hadith Jibril: he came to teach you your religion.

And imān increases based on your actions and closeness to Allaah.

Bukhari was asked about the verses of Hujurāt the meaning of Aslamna he explained it as political acceptance out of fear; outwardly accepted so it is the linguistic term of submitting to the political dominance of Islaam.

  • 2. Second Opinion: Islaam signifies the Shahādah and Imān signifies the actions.

This was the opinion of another group, such as al-Zuhri (one of the giants of our religion), Hammad b. Zayd (Kufah), and also reported from Imam Ahmad.

They defined Imān as actions, not faith. Imam Ahmad explained that Islaam is to say the kalima and imān is to act. They used as proof the verse of Hujurāt; they said with their tongues “aslamna” but their actions were deficient.

Bukhari’s response: Didn’t Allaah swt say in Qur’aan that most A3raab Bedouins are hypocrites? So in this ayah, Allaah (swt) is talking about those hypocrites. Aslamna here means the linuguistic meaning, not the shar3ee meaning; submitted to the Islaamic state.

Another proof cited was the hadith of Sa’d b. Abi Waqqas, “Allaah’s Apostle distributed (zakat) amongst (a group of) people while I was sitting there but Allaah’s Apostle left a man whom I thought the best of the lot. I asked, “O Allaah’s Apostle! Why have you left that person? By Allaah I regard him as a mu’min.” The Prophet (pbuh) commented: “Or merely a Muslim.” I remained quiet for a while, but could not help repeating my question because of what I knew about him. And then asked Allaah’s Apostle, “Why have you left so and so? By Allaah! He is a mu’min.” The Prophet (pbuh) again said, “Or merely a Muslim.” And I could not help repeating my question because of what I knew about him. Then the Prophet (pbuh) said, “O Sa’d! I give to a person while another is dearer to me; for fear that he might be thrown on his face in the Fire by Allaah.”” *Al-Bukhari]

  • - Out of fear that he will misuse the money. Imam Ahmad said the Prophet knew he has outwardly accepted Islaam.

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Relationship between Imān & Islaam

  • 3. Third Opinion: Synonymous at times, different at times. This is the first and second opinions combined and it solves all of the issues raised. Ibn Taymiyyah championed and popularized this position and it’s become the standard position of Ahl al-Sunnah. Others had this opinion before him but weren’t as vocal or popular.

“If the two terms occur in different contexts, they are synonymous, but if they occur in the same context, Islaam signifies the outward actions and Imān signifies the inner beliefs.”

Combines all of the evidences above along with other Scriptural references.

At a basic level, every Muslim has to have imān in their heart. The term imān is sometimes used in the Qur’an generically/broadly. In this case it is synonymous with Islaam. For example: O you who believe everyone who says they are Muslim.

However, at times, Allaah (swt) uses imān as a praising term that is above and beyond the regular level; a praiseworthy imān. For example:

  

Certainly will the believers have succeeded. They who are during their prayer humbly submissive (khashi’oon) *Al-Mu’minoon 23:1-2]

        

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely. [Al-Anfaal 8:2]

To have strong khushoo’ in your prayer is a higher level of imān. That your heart trembles when Allaah (swt) is mentioned and your imān increases upon hearing His verses, these are all characteristics of the higher level of iman; the praiseworthy imān. How many of us have this higher level of imān?

So it is possible that the Bedouins surah al-Hujurāt have prayed and fasted yet the praiseworthy iman has not entered their heart. So there are levels of imān – and there must be some kernel of imān to perform the actions – since Allaah mentions that He will not waste their deeds and we know that Allaah accepts good deeds only from a believer.

Through this explanation, we can see Imam Bukhari’s point: you need to have all simultaneously.

Chapter 5:

Chapter 5: INCREASE AND DECREASE OF IMĀN 20

INCREASE

AND

DECREASE

OF IMĀN

20

Chapter 5: INCREASE AND DECREASE OF IMĀN 20
Chapter 5: INCREASE AND DECREASE OF IMĀN 20

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Increase and Decrease of Imān

  • 5. INCREASE AND DECREASE OF IMĀN

5.1 Evidences for Increasing and Decreasing of Imān

This is of the fundamental unique positions of Ahl al-Sunnah.

No other group has this as a tenet of faith (increase/decrease). We know this because we all experience

it. We know it from our fitrah, and we don’t need evidence for it. Your imān in Ramadaan is not like outside of Ramadaan. Your imān while listening to the Qur’aan or attending a lecture is not the same like when you go to work. Your imān in Makkah while in Hajj or Umrah is not the same like when you are in NYC. THIS BELIEF IS UNIQUE TO AHL Al-SUNNAH WAL JAMA’AH – THAT IMĀN INCREASES AND DECREASES and there are explicit verses in the Qur’aan that imān increases, mutawaatir hadiths, ijma’,

fitrah, and logic all prove that imān is dynamic in nature. The majority theological groups say imān is stagnant and does not go up and down. One of the priniciples of Aqeedah at-Tahawiyyah says this.

Evidences:



“The believers are (only) those who, When Allaah is mentioned, their hearts tremble, and when His verses are recited to them, their Imān increases” *Al-Anfal: 2]

        

“And whenever a Surah is revealed, there are those who *mockingly+ ask, ‘Who amongst you has increased in Imān?’ So as for those who *truly+ believe, their Imān increases and they rejoice.’”

[At-Tawbah: 124]



“He is the one who has sent down peace to the heart of the believers, so that they can increase Imān upon their Imān.” *Al-Fath: 4]

    

“…so that the People of the Book have certainty, and the people of Imān increase in their Imān.”

[Al-Muddathir: 31]

Aqeedah IV: Darkness to Light

Sh. Yasir Qadhi

Increase and Decrease of Imān

