Tag: Eemaan

Levels of the Religion – Shaykh Saalih Al-Fawzaan

Allah says:

‎ قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّا‌ۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا

The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islaam),’ (Al-Hujuraat: 14)

What is the meaning of this verse? And is there a difference between Eemaan and Islaam? (If so) what is it?

Shaykh Saalih Al-Fawzaan answered:

The religion is of three levels:

The first is Al-Islaam, higher than that is Al-Eemaan and higher than that is Al-Ihsaan, just as has been reported in the Hadeeth of Jibreel (alayhis salaatu was salaam), when he asked the Prophet (sallallaahu alaihi wa sallam) about these levels and the Prophet (sallallaahu alaihi wa sallam) answered regarding every level and at the end of the hadeeth, he (sallallaahu alaihi wa sallam) said:

“This is Jibreel, he came to you to teach you your religion.”

Verily, he mentioned these levels beginning with the lowest, then that which is higher, and that which is above that.

So, the Bedouins (mentioned in above verse) came to the Prophet (sallallaahu alaihi wa sallam) when they had first entered Islaam and claimed a level for themselves which they hadn’t yet reached, Muslims came and claimed the level of Eemaan and it was a level that they hadn’t reached yet and due to this Allah replied to them with his statement:

‎قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّا‌ۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡ‌ۖ

The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islâm),’ for Faith has not yet entered your hearts. (Al-Hujuraat: 14)

So, they were at the beginning (of their religion) and eemaan hadn’t been firmly established in their hearts, and if they did have eemaan it was weak eemaan, or a small amount of eemaan.

The benefit derived from this statement of Allah:

وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡ‌ۖ

Faith has not yet entered your hearts. (Al-Hujuraat: 14)

is that Eemaan will enter (their hearts) in the future and they were not disbelievers or hypocrites, rather they were Muslims and they had something from eemaan, however it was as small amount and did not justify them being called Muminoon (possessors of eemaan), however eemaan would firmly establish in their hearts later, due to His statement:

وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡ‌ۖ

Faith has not yet entered your hearts. (Al-Hujuraat: 14)

And if Al-Islaam and Al-Eemaan are mentioned together, then each one takes a different meaning, Islaam then has a specific meaning as does Eemaan, as is in the Hadeeth of Jibreel (alayhis salaam), that he asked the Prophet (sallallaahu alaihi wa sallam) about Islaam and he (sallallaahu alaihi wa sallam) said:

“Islaam is to testify that there is no deity truly deserving of worship, except Allah alone, and that Muhammad is the Messenger of Allah, to establish the prayer, pay the zakaah, to fast the month of Ramadhaan and to make pilgrimage to the house (Kaaba), if you have the ability.” (1)

And he was asked about Eemaan, so he (sallallaahu alaihi wa sallam) said,
“Al-Eemaan is to believe in Allah, and His Angels, His Books, His Messengers and the Last Day and to believe in the Decree, the good of it and the bad of it.”(2)

So, based upon this: Al-Islaam is outward compliance and Al-Eemaan is inward compliance, if they are mentioned together.

As for if Al-Islaam is mentioned alone, or Al-Eemaan is mentioned alone, then the meaning of one enters the other; if Al-Islaam only is mentioned, then the meaning of Al-Eemaan enters it and if Al-Eemaan is mentioned only, then the meaning of Al-Islaam enters it. The people of knowledge have said, if they are mentioned together they are separate (in meaning), and if they are mentioned separate they are together (in meaning).

Al-Eemaan according to Ahlus Sunnah Wal Jamaa’ah is: Speech of the tongue, action of the limbs and belief of the heart, based on this definition, the meaning of Al-Islaam is included into Al-Eemaan; statement of the tongue, action of the limbs (Al-Islaam i.e. outward compliance) and belief of the heart (Al-Eemaan i.e. inward compliance).

Paraphrased from Majmoo’ Fataawa of Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 1 Page 11-12
(1) Bukhaari: Hadith number 50 & 4777. Muslim Hadith number 8
(2) Ibid.

Reminders from Surah Al’ Jumu’ah – Imaam Sadi (PART 2)

Allaah (The Most High) said:

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves, reciting to them His Verses, purifying them and teaching them the Book and Al-Hikmah (As-Sunnah)). And verily, they had been before in mainfest error. [62:2]

Imaam As-Sadi (rahimahullaah) said:

The intent behind Al-Ummiyyeen  [Unlettered ones] are those who neither had a book (i.e. a revealed book from Allaah) nor a fragment of (remaining) divine revelation, (such as) the Arabs and other than them, who are not from the people of the Scriptures (Jews and Christians). So Allaah (The Most High) bestowed a great favour on them – greater than His favour on others- because (prior to this) they had no knowledge and good (i.e. that which would lead them to righteousness in this life and success in the afterlife) and were upon clear misguidance. They worshipped trees, idols and stones, and behaved like wild beasts -the strong amongst them eating the weak ones. They were upon extreme ignorance in (relation to their acquaintance with the affairs of knowledge taught by the) Prophets.  Thereafter, Allaah sent a Prophet from among them – they knew his lineage, his beautiful characteristics and truthfulness. (Allaah) revealed His Book (i.e. the Qur’aan) to him [i.e. This Messenger (sallal-laahu-alayhi-wasallam)];

[يَتْلُو عَلَيْهِمْ آيَاتِهِ – reciting to them His Verses]; Allaah’s clear verses, which necessitates (guidance to) Eemaan and Certainty. [وَيُزَكِّيهِمْ -purifying them] by commanding them with virtuous manners, explaining (such manners to them) in detail and forbidding them from evil manners.

[وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ-and teaching them the Book (this Qur’an) and Al-Hikmah (The Sunnah); teaching them the Qur’aan and the Sunnah, which combines the (sound and upright) knowledge of earlier and later generations. So after this education and purification he (gave them), they become the most knowledgeable among the creation (i.e. among mankind and Jinn); rather they became the leaders of the people of knowledge and religion – the most perfect in their manners among the creation, and the ones with the best guidance and character. They became guided and others became guided through them, so they became the leaders of guidance and guides for the believers. So the sending of this Messenger to them is the most perfect (or excellent) favour and loftiest honour on them. [Source: Tayseer Kareem Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. Daar Ibn Hazm 1st edition 1424/2003. Abridged and slightly paraphrased]


The Blessing Of Eemaan


Allaah (The Most High) said:

وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْأِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَئِكَ هُمُ الرَّاشِدُونَ فَضْلاً مِنَ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ

And know that, among you there is the Messenger of Allah. If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger) hateful to you. These! They are the rightly guided ones, (This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. [Soorah al-Hujuraat: Ayah 7-8]

Imaam Ibnul Qayyim said:

Your love for Imaan, desire for it and its beautification in your hearts is not from yourselves; rather it is Allaah who placed it in your hearts.  He is the one who made it preferable and pleasing to you; therefore do not put yourself before My Messenger-neither speak until he speaks nor act until he commands you.  The one (i.e. Allaah) who made you love Imaan is the most knowledgeable concerning what is of benefit for His slaves than yourselves.  And had it not been the Tawfeeq of Allaah upon you, your souls would not have yielded to Imaan.  Imaan would not have been (acquired) through your consultation and bestowed from yourselves, nor would you have given it precedence because your souls are unable and weak to (do that), and cannot reach it….

[For further details, See ‘Madaarij As-Saalikeen 1/414—415]

Knowledge of Allah’s names and attributes; a cause of increase in imaan – Shaykh Ibn Uthaimeen

بسم الله الرحمن الرحيم

Shaykh Ibn ‘Uthaimeen said:

Among the causes that bring about increase in one’s imaan is having knowledge of Allah’s names and attributes. Whenever the slave increases in awareness of them, of their implications and effects, then imaan in His Rabb will [consequently] increase, as well as love and veneration of Him. Likewise, contemplating over the universal and legislative signs, whenever the slave observes them, pondering over their amazing power and their superb wisdom (of Allah demonstrated within them), then his imaan will without doubt increase.

Fat’h Rabb Al-Bariyyah bi-talkhees Al-Hamawiyyah, p.104

Acts of obedience; a cause of increase in imaan – Shaykh Ibn Uthaimeen

بسم الله الرحمن الرحيم

Shaykh Ibn ‘Uthaimeen said:

Among the causes that bring about an increase in imaan is performing acts of obedience in order to draw closer to Allah The Most High. For indeed imaan then increases by it, in accordance to the excellence of the deed, it’s type and the amount performed. Hence, the better a deed is performed, the greater will be the increase of imaan.

The excellence of a deed is by the ikhlaas [sincerity] and mutaaba’ah [being in agreement with the Sunnah] that it has.

As for the type of deed performed, then indeed obligatory deeds are superior than voluntary ones. Likewise, some acts of obedience are emphasised more than others. Whenever an act of obedience is superior, the resulting increase of imaan will thus be greater.

Fat’h Rabb Al-Bariyyah bi-talkhees Al-Hamawiyyah, p.104 – p.105.

Causes of decrease in Eemaan – Shaykh Al-Uthaymeen

بسم الله الرحمن الرحيم

Shaykh Al-Uthaymeen – Rahimahullaah – said:

Among the causes of decrease in imaan is ignorance concerning Allah The Most High. (Ignorance) of His names and attributes, as well as inattention and disregard towards contemplating over His universal and legislative laws. For indeed that is what results in (either) sickness of the heart or it’s death, due to doubts and desires overwhelming it (i.e. the heart). Likewise perpetrating sins decreases one’s imaan, in accordance to the type of sin commited, the degree of the sin, laxity concerning it, as well as the strength or weakness of the factors that invite one to it.

فتح رب البرية بتلخيص الحموية / ص105

Translated by Abu Arwah Ali bin Mushtaq Mir

Is “There is no shame in the Religion” a valid statement? – Shaykh Al-Uthaymeen

بسم الله الرحمن الرحيم

Shaykh Uthaymeen was asked about the statement “There is no shame in the religion”

He said -Rahimahullah-

As for the statement there is no shame in the religion, then it is better to say Allah is not ashamed of the Truth; as Umm Sulaym -may Allah be pleased with her- said

O Messenger of Allaah, Allaah is not ashamed of the truth,so is it necessary for a women to make ghusl when she has a wet dream?” Bukhaari

As for the statement “There is no shame in the religion” then this assumes a corrupt meaning.

Because the Messenger of Allah –sallallaahu alaihi wa sallam- said

“Shame/Shyness is from Eemaan” Muslim

Therefore shame and shyness is from the religion.

But if the purpose of the statement “No shame in the religion” is that there is no shame in the affairs of the religion i.e. that you ask (and seek knowledge) about those issues which are (normally) shied away from; then if this was the intent then it is better for him to say:

“Indeed Allah is not ashamed of the truth”


Al-Liqaa Ash-Shahri 37/25