Preface 

The term “Imaan” and its reality

Al-Khattaabee said, “Legislative Imaan is a term whose meaning has branches and parts, with it having lower levels and higher ones. The term is connected to part of it as it is connected to all of it. And its reality requires all of its branches and takes-in all of its parts.” [193] “Ma’aalim as-Sunan” (4/312) Aboo ‘Ubayd al-Qaasim ibn Sallaam explains this by his saying, “We find that in all things, people are entitled to be named by them by way of their basic participation in them, thereafter some people will be better in them than others, even though they are all encompassed by one name. It is by this manner that we find that the people in rows for the beginning of the prayer, bowing and prostrating, standing and sitting, then the name “one who prays” is made incumbent upon all of them, and it is said about them “those who pray”, and in this they are of distinctions. Likewise, regarding those things that are manufactured by people, for if a group of people build a wall, with some of them would be working foundations, some having completed half, and some would be having nearly finished, it is said about all of them that they are “builders” and they are constructing their building… Thus is the position regarding Imaan… it is of degrees and stations, even if its people are all referred to by one name.” [194] “al-Imaan” (p.50-52) Thus that which has been related regarding negating the Imaan of the one who commits some of the major sins, is included in this understanding, i.e.,: that which has been negated is not the term Imaan and being included in it, rather that which has been negated is the realisation of Imaan and its perfection. Thus, in this are two matters, one of which is general, the other being specific. As for the general then it is the entitlement of whoever enters into Imaan to be referred to by it, regardless, if they have perfected it or are only at its lowest limit. And the specific is to use the term Imaan with the meaning of perfection for whoever fulfils the realisation of Imaan. The believers are of different distinctions in the ranks of their Imaan; some would have just the foundation of Imaan – i.e., the lowest limit of it, without its proper realisation - and others who have reached degrees of perfection from what is obligated or encouraged. [195] “Nawaaqid al-Imaan al-I’tiqaadiyyah wa Dhawabit at-Takfir ‘ind as-Salaf” – al-Wuhaybi (1/94) Ibn Abi Zamanayn said, “Imaan is of degrees and stations; it can be completed and can increase and decrease. And if it were not for that then people would be of the same status regarding it, and there would be no virtue for the one who preceded others in it.” [196] “Usool as-Sunnah” (p.211) And Ibn ‘Abd al-Barr said, “Imaan is of ranks, some being above others. Thus, the one who is deficient in them is not like the one who perfects them. Allah Almighty said, True believers are those whose hearts tremble with awe when Allah is mentioned, who are increased in Imaan when His ayaat are recited Al-Anfaal: 2, i.e.,: the believer with true Imaan is the one who has these qualities, and it is by this that He says, (They are the true believers), and there are numerous ayaat similar to this in the Quran… all of which indicate… that parts of Imaan are more confirmed and closer to perfection than others.” [197] “at-Tamheed” (9/244) And al-Baghawee said, “The Companions, those that followed them, and those who came after them from the scholars of Sunnah, were in agreement that actions are from Imaan…. And they were agreed that the people of Imaan are of distinctions regarding it, and they differ between them in its degrees.” [198] “Sharh as-Sunnah” (1/38-40)

The foundation of Imaan
The foundation of Imaan, is the lowest limit of it, thus there can be no Imaan without it. And it is also given the term of “Overall Imaan.” Ibn Taymiyyah said, “The laypeople, if they submit to Islam after their disbelief, or they were born into Islam, and they adhered to its legislature, and were from those who are obedient towards Allah and his Messenger, then they are Muslims, and with them is an overall Imaan. However, the entering of the reality of Imaan into their hearts is achieved gradually, if they are given that by Allah. [199] “Majmoo’ al-Fataawa” (7/271) It is also called “general Imaan”, since the person is included under the category of Imaan, for they have established the foundation of Imaan, thus being counted from its people. However, they are not given the term “Imaan” in an unrestricted manner, since if Imaan is unrestricted then what is meant by it is one who comes with all the prescribed rulings both obligated and recommended. And the term “believer” if it is unrestricted means one who comes with Imaan in its proper form, yet they may be termed by it in a general sense, due to their association with Imaan. And even if they do not perfect their Imaan in the appropriate manner, then they are still a believer who is deficient in their Imaan due to their shortcomings and negligence in their obligations, and in their carrying out prohibited acts. They are a believer due to their belief, but a wrongdoer due to their negligence and their enacting of major sins. And the opposite of the foundation of Imaan is disbelief, thus it is a rank that does not allow for any deficiency in it. The one who is disobedient in this matter cannot establish their Islam, as anyone who does not come with the foundational Imaan then they are a disbeliever. And whoever comes with the foundation of Imaan, then all the legislative rulings that are connected to Imaan are established upon them in this worldly life. And if they die upon it then they are safe from eternally dwelling in the hellfire. And if they committed acts of disobedience, and were deficient and negligent, then they are under the will of Allah. If He wishes, He can forgive them, so that they may enter paradise from the outset due to the nobility of what they established in their heart from belief in the oneness of Allah and sincerity in that, and the intercession of those permitted to intercede reaches them. And if He wishes, He can punish them after which they will enter paradise, due to the saying of the Prophet ?: “Whoever meets Allah without having associated anything with Him; they will enter paradise.” [200] Reported by al-Bukhaaree (129), and Muslim (93) with slight variation from the hadeeth of Anas, may Allah be pleased with him

And everyone who the Legislator has negated them being termed with Imaan from the people who commit acts of disobedience, then they are of this rank. The negation of the Legislator is to indicate their shortcomings in having proper Imaan, as the Legislator does not negate the term Imaan except due to the forsaking of an obligation or committing a prohibited act that negates proper Imaan. And a person does not leave this rank except by way of disbelief, and exiting the religion, and we seek refuge in Allah from that. [201] “Qawaa’id fi Bayan Haqiqat al-Imaan ‘ind Ahl as-Sunnah wal-Jamaa’ah” – ‘Adel ash-Shaykhaanee (p.397) Muhammad ibn Nasr al-Marwazee said, “Disbelief is the opposite of foundational Imaan, since Imaan is comprised of foundations and branches. So, disbelief cannot be established until the foundational Imaan, which is the opposite of disbelief, is gone.” [202] “Ta’theem Qadr as-Salaah” (2/513)

Ibn Baaz said, “The Prophet ? said, “A fornicator is not a believer at the moment of their fornication, nor is a thief a believer at the moment of their theft, nor is a person drinking wine a believer at the moment of their drinking it, nor is a robber a believer at the moment of their robbery while the people are looking on at him.” This hadeeth is agreed-upon [203] Reported by al-Bukhaaree (2475), and Muslim (57) from the hadeeth of Abu Hurayrah (may Allah be pleased with him) , and in the narration of Muslim he says, “and even if he prays and fasts and assumes that they are a Muslim.” [204] Reported by Muslim (59) from the hadeeth of Abu Hurayrah (may Allah be pleased with him) And this indicates that Imaan is removed by these major acts of disobedience, and only its foundation remains. So, its foundation remains due to them being Muslim, however its perfection and completion is removed by these major sins, such as fornication, stealing, drinking alcohol, unlawfully taking people’s property, and other acts like these. This is because it negates proper Imaan, so that - which should prevent them from doing what Allah prohibits - is removed from them, along with the perfection of their Imaan, and the presence of the appropriate level of Imaan.” [205] “Majmoo’ Fataawa Ibn Baaz” (28/165)

Obligated Imaan
Obligated Imaan is also known as Imaan that is detailed, or unrestricted Imaan, or the reality of Imaan, or its proper perfection. It is what is beyond the foundation of Imaan, in doing all acts of obedience and abstaining from all prohibited acts. Allah the Exalted has promised for this type of Imaan entry into paradise, and that which has been promised is to whoever falls short by way of forsaking an obligation, or carrying out a prohibition, and it is in this that increasing and decreasing occurs, and success and loss. So, the unrestricted terming of someone as a believer is not given to anyone except the one who has perfected their Imaan by carrying out all the acts of obedience and abstaining from all prohibitions. [206] “Qawaa’id fi Bayan Haqiqat al-Imaan ‘ind Ahl as-Sunnah wal-Jamaa’ah” – ‘Adel ash-Shaykhaanee (p.399) Allah the Exalted says, (he Nomad of Arabs say, “We have believed.” Say “You have not yet believed, rather say you have submitted, and Imaan has not yet entered into your hearts. And if you obey Allah and His Messenger then nothing from your deeds shall be diminished. Indeed, Allah is oft-forgiving and most merciful.” The believers are those who believe in Allah and His Messenger, thereupon having no doubt, and strive through their possessions and their persons in the cause of Allah. They are the truthful believers. al-Hujuraat: 14-15. Ibn Abi al-‘Izz said, “What this means – and Allah knows best – is that the believers who have perfected their Imaan are these ones, not you Arab Nomads, rather, perfect Imaan has been negated for you.” [207] “Sharh at-Tahaawiyyah” (2/491) The Prophet ? gave glad tidings to the one who comes with the obligated Imaan such that they carry out that which is upon them from obligations, without that which is recommended, as is the case in the hadeeth of the man from Najd, when he said after the Prophet ? informed him of what is obligated upon him, “By Allah I will not go beyond this nor be deficient in it.” The Messenger ? said, “If he has been truthful then he has succeeded.” [208] Reported by al-Bukhaaree (46) and Muslim (11) from the hadeeth of Talha ibn ‘Ubaydillah, may Allah be pleased with him And when the Bedouin said, “By the One in Whose Hands is my soul, I will not go beyond this by a single thing ever, nor will I be deficient in it.” The Prophet ? said, “Whoever is happy that they should look upon a man from the people of paradise, then let them look at this man.” [209] Reported by al-Bukhaaree (1397), and Muslim (14) from the hadeeth of Abu Hurayrah (may Allah be pleased with him) Ibn Taymiyyah said, “Whoever comes with proper Imaan then they are entitled to reward. And whoever has in them something of hypocrisy, and they come with major sins, then they are from those who have been promised, and his Imaan benefits him in the sight of Allah, and will take him out of the hellfire, even if it is an atom’s worth. However, they are not entitled to being termed with unrestricted Imaan, for which paradise has been promised without punishment.” [210] “al-Imaan” (p.275)

The recommended Imaan
The recommended Imaan, or the Imaan that is completed with recommended acts, is the Imaan of those who race forth to goodness. Allah the Exalted says: And from them are those who race forth to goodness by the permission of Allah, which is the great virtue. Faatir v32. It is a greater amount than the appropriate Imaan through doing recommended actions, and leaving off doubtful and disliked matters, and ascending through the stations of Ihsan. Thus, they are constantly aware of Allah, and bear witness to His blessings, His Greatness and His Majesty, Glorified be He. They worship Allah as if they see Allah, Glorified be He, in fear, magnification, and awe of Him, in reliance upon Him, and sincerely towards Him, with total love, humility, submissiveness, entrustment to Him and need of Him. This is the Imaan of the devoutly righteous, those near to Allah, and the sincerely obedient. Ibn al-Qayyim said, “As for those who race forth to goodness and are near to Allah, then firstly we seek forgiveness from Allah, Who is the Only deity worthy of worship, from describing them without being from them, rather we are yet to even smell its fragrance! However, the love for them allows us to define their station and know about it, even if our souls are lacking and cut off from reaching their station.” [211] “Tareeq al-Hijratayn wa Bab as-Sa’adatayn” (p.205) And the people of this station are entitled to enter paradise from the outset, and into its highest levels by the Grace of Allah and His allowing them to succeed. And any deficiency in this station does not entail their sinfulness nor them being warned of any punishment, nor negation of their perfection of proper Imaan, however the person misses out on the highest of levels and loftiest of positions in the sight of Allah the Exalted.

The inclusion of actions in these three ranks
We have mentioned the consensus of the people of Sunnah regarding that Imaan is comprised of speech and actions, and this encompasses the three ranks of Imaan. And we have also mentioned that if Imaan is used in a general sense then what is meant by it is the religion as a whole, and it is inclusive of the collective branches of all the matters of Imaan; from all the obligatory acts of obedience, the recommended ones, from what is obligated upon the heart, tongue and limbs, and also the forsaking of prohibited matters and those which are disliked.
These branches are of levels, from them:
1-   What is included within the foundations of Imaan, so that Imaan is not valid without them
2-   What is included within the obligated Imaan?
3-   What is included within the desired and recommended Imaan?

As for the foundations of Imaan then it includes branches by which it is not valid except with them:

Firstly: Upon the heart
It is the cognisance of what the Messenger ? came with entirely, and the affirmation of and compliance to that, and the concurrence of the heart along with the tongue in affirming the oneness of Allah, and having submissiveness and love along with contentment, submission, and affirmation of the Prophethood of Muhammad ? and compliance with obeying him, and not stubbornly defying him.

Secondly: Upon the tongue
It is the affirmation of the Two Testimonies of Islam, and what is required of the tongue from actions that are included in the foundations of Islam, such as the remembrance during prayer.

Thirdly: Upon the limbs
It is what the one who forsakes them is excommunicated for, such as the prayer, in addition to absolution from polytheism and its people, and being devoid of any thing that one is excommunicated for, and devoid of anything that nullifies Imaan from speech or action or heretical belief.

The measure used to include actions in the foundation of Imaan:
It is that every act of obedience that the one who forsakes it is excommunicated for that, then that act is from the foundations of Imaan, such as the affirmation, confirmation and compliance of the heart, and the prayer. And every prohibited act that whoever commits it is excommunicated for, then abstaining from that act is from the foundation of Imaan, such as mocking the religion, or supplicating to or asking for providence from other than Allah, or ruling by other than what Allah has legislated, or giving the power to legislate to tyrants and other than them. The foundations of Imaan cannot coexist with what nullifies it from these matters of disbelief.

As for obligated Imaan:
Then every necessary branch is included in it in addition to the branches of foundational Imaan.

The measure by which deeds, whether they are actions to be done or to be abstained from, are included in the obligated Imaan: Every action that, when abstaining from doing it, entails a warning and the person abstaining is not excommunicated for that; that action is from the obligated Imaan. And every action that, when carrying out, entails a warning without reaching the level of disbelief; abstaining from that action is from the obligated Imaan, such as obscene acts and the grave sins such as fornication, usury, stealing, drinking alcohol, lying, backbiting, gossiping, unlawfully consuming the wealth of others, and harming your neighbour and other acts. And from what is included under the ruling of obligation: what must be specifically known from the knowledge of obligations and prohibitions that are included in the foundations of Imaan and obligated Imaan, likewise the obligation of knowing what is obligated at the time it is to be engaged in, such as the one who intends to make pilgrimage when the season for it arrives, and of marriage when they wish to marry, and this is the case of all obligations, in that it is obligated upon a person to know its conditions, pillars, and deficiencies, before they partake in them. And this is included within the individual obligations of the laypeople of the Muslim, in which there should be no negligence, for deficiency in learning it may lead to disbelief – we seek refuge in Allah – if they are ignorant of the foundations of Imaan and what nullifies them, or it leads to sinfulness if they are ignorant of the prohibited and forbidden matters, or it leads to corruption of their worship if they are ignorant of its nullifiers and the things that make it deficient.

As for desired Imaan:
Then it includes every branch of desired Imaan from the voluntary acts of worship and obedience, from that which Allah the Exalted nor His Messenger ? have not made obligatory. Thus, everything other than the obligations is from the desired and recommended Imaan.

The measure by which deeds, whether they are actions to be done or to be abstained from, are included in the desired level of Imaan: Every action that Allah the Exalted and His Messenger ? encouraged, and associated a great reward with it, and did not warn the one who leaves it with punishment; that action is from the desired level of Imaan. Likewise, every action that Allah and His Messenger ? discouraged in a manner that does not equate to prohibition, such as disliked actions, then abstaining from them is from the desired level of Imaan, and evidence of the piety of the one who abstains from them, and the strength of their adherence to the rulings of the legislation, and the high level of their Imaan. Added to that; the abstaining from unclear matters where it is unclear whether they are permissible or prohibited, is from the desired level of Imaan. Thus, the ones who wish to reach a high rank and attain the desired perfection of their Imaan, would stay away from anything that has the scent of being prohibited either from near or afar. And they leave off that which does not apparently cause harm in case it may be harmful, out of piety and ascetism regarding the worldly life, its pleasures and carnal desires. Thus, these people are from those who souls are tranquil, those souls have found tranquillity in what is with Allah, thereby averting their gaze from the pleasures of the worldly life, for the afterlife has busied them from the worldly one. They have no concern except attaining the pleasure of Allah and His great reward. And with that they leave off that which negates the desired level of perfection from the matters of belief and spiritual wayfaring; such as requesting spiritual healing from people, due to what is in it of negation of total reliance upon Allah, and leaving off asking even in times of need, and not displaying your hardships and difficulties, due to what is in it that transgresses having a beautiful patience. [212] “Qawaa’id fi Bayan Haqiqat al-Imaan ‘ind Ahl as-Sunnah wal-Jamaa’ah” – ‘Adel ash-Shaykhaanee (p.405) | “Majmoo’ al-Fataawa” (7/197) | “Jaami’ al- ‘Uloom wal-Hikam” – Ibn ajab (1/280) | “Mirqah al-Mafatih” – ‘Alee al-Qaaree (1/118) | “al-Qawl as-Sadid” – Al-Sa’dee (p.28) And deficiencies in these levels is a matter of distinctions, for some of them would be issues of disbelief that take one out of the religion and negate the foundations of Imaan. Some of them would be issues of minor disbelief, major sins and evil which negate the perfection of the obligatory level of Imaan. As for the desired level of Imaan, then deficiencies within it are not considered sinful, for Allah the Exalted has not obligated it upon His servants, despite His encouragement to it, so that they may reach the highest levels of perfection in Imaan. [213] “al- ‘Aqeedah al-Wasitiyyah” – Ibn Taymiyyah (p.114)