The linguistic definition of Imaan

In Arabic, the word “Imaan” (Belief/Faith) linguistically can be used in one of two forms:

·    It comes as a transitive verb that connect to its object directly (without a preposition). In this case, it would come to mean: the assurance of security. As such, I gave so-and-so an Amaan would mean to give security, and its opposite is to frighten. Allah the Exalted says: Those who He has fed against hunger and made them secure against fear. Quraysh: 4.
·    It connects to its object through the Arabic prepositions (baa’) or (laam), and the meaning in such context would be to believe and affirm (and along with belief and affirmation come other meanings, including security, tranquillity, submission, and confirmation). Allah, the Exalted, says when narrating what the brothers of Prophet Yusuf (peace be upon him) said to their father Jacob (peace be upon him): But you will not believe us even though we are truthful!  Yusuf: 17

Ibn Taymiyyah was in favour of the meaning of “confirmation” for Imaan linguistically, as he said: “It is known that Imaan is confirmation, not solely affirmation, and confirmation includes the speech of the heart which is affirmation, and the action of the heart which is compliance.” [1] “Majmoo’ al-Fataawa” (7/638) He also said: “It (i.e. Imaan) is not synonymous to the word ‘affirmation’ with regards to their meaning, for everyone who reports a matter whether witnessed or from the matters of the unseen, can be told: You are truthful, just as it can be said to them: You have lied. So, whoever says: The sky is above us, for example, can be told: He is truthful, as it can also be said that: He has lied.

As for the word Imaan (Faith) then it is solely used in reports regarding the matters of the unseen; and does not appear correct to use in response to matters that are directly witnessed, So whoever says, for example,: The sun rose and then it set; then it is not linguistically proper to respond to them saying: I am a believer in him, but it would be said: We affirm that what he said is true.

It is due to this that when we speak of scholars of hadeeth, the testimony of witnesses, and similar, we say: We affirm what they said, and do not say: We are believers in them; for Imaan (Belief/Faith) is derived in Arabic from the same root as security and safeguard, so it is then used regarding reports that that the reporter can be trusted on; such as matters of the unseen that the reporter has safeguard and is trusted in reporting; and it is due to this that it is not found at all in the Quran, and other than it, the phrase: he was believed, except in this type of report.” [2] “Majmoo’ al-Fataawa” (7/291)

He also said: “Indeed the word Imaan (Faith/Belief) in the language is not the linguistic opposite of denial as the word affirmation is. It is known in the language that anyone reporting a matter can be told: You have been truthful, or: You have lied, or we can say: We affirm what he said, or: We deny what he said, but it is not correct to respond to what they report saying: We are a believer in what he said, or: We deny what he said. And it is not said: You believe him, or: You deny him, rather what is commonly known in opposition to Imaan (Faith/Belief) is the word Kufr (Disbelief), it being said: He is a believer or disbeliever, and Kufr is not characterised specifically by denial.” [3] “Majmoo’ al-Fataawa” (7/292)



The terminological definition of Imaan

It is used in religion to mean the absolute belief and affirmation, and the complete confirmation and acknowledgement of: the existence of Allah the Exalted, His Lordship, His Divinity, His Names and Attributes, and that He has the absolute right to be worshipped alone with no others, along with the contentment of the heart with all that in such a manner that the effects of this contentment can be seen in the behaviour of a person, and their adherence to the commands of Allah the Exalted, and their abstinence from His prohibitions, while displaying submission and tranquillity, and that Muhammad, son of ‘Abdullah, ? – is the Messenger of Allah, and the seal of the Prophets, and accepting all that he - ? – reported regarding his Lord - Glorified is He- and regarding the religion of Islam;  and all the matters of the unseen and the legislative rulings and following him absolutely- ? – through unrestricted obedience in what he commanded or prohibited.

It is obligated that all this shall be followed with the speech of the tongue and action of the limbs, and any one of the three (belief and speech and action) is not sufficient without the others.

The relationship between the linguistic meaning and the terminological meaning

From the linguistic meanings of Imaan is affirmation, and that affirmation is done by the heart and the tongue and the limbs. In the Islamic nomenclature, Imaan is a specific type of affirmation, and it is what the righteous predecessors would call “the speech of the heart”. And this affirmation would not benefit by itself, rather it must be accompanied by compliance and submission, and this is what is termed as “the action of the heart”. And what should necessarily follow from that is the speech of the tongue, and action of the limbs. And these parts are tied together, with none of them sufficing without the others. [4] “Nawaaqid al-Imaan al-I’tiqaadiyyah wa Daawabit at-Takfir ‘ind as-Salaf” – Muhammad al-Wuhaybi (31/1)