Part 5

Kitab al-Iman is included as volume 7 in Majmi‘ Fatawa Ibn Taymiyyah, collected and edited by ‘Abd al-Rahman Ibn Muhammad Ibn Qasim with the assistance of his son Muhammad. Published by Matba‘at al-Ma‘arif, Rabat, Morocco. n.d., 460 pp. As indicated by the editors in the introduction, volume 7 includes only a running text with no footnotes, index, or references for Qur’anic verses. The editors refer to it as Kitab al-Iman al-Kabir, The Major Kitab al-Iman. This edition includes additional material that the editors have called Kitab alIman al-Awsat, The Middle Book of Faith (pp. 461-686). Some of the topics discussed in this section relate to the major theme of Iman and, of course, are not included in this translation.

The Difference Between Iman, Islam, and Ihsan

In the Name of Allah the Most Beneficent the Most Merciful

Praise be to Allah. We seek help and forgiveness from Him. We take refuge in Him from the evils of our souls and from our bad deeds. One whom Allah guides to the right path will never go astray and he who goes astray will never find the tight way. We testify that there is no god but Allah, and He has no associate; and we testify that Muhammad (pbuh) and his family, is His servant and Messenger.'

Know that Iman, belief, and Islam combine to form religion as a whole.* However, there has been much discussion, dispute, and confusion among people about the essence of Iman and about Islam, and many volumes have been written in regard to this. The dispute concerning this matter emanates from the time when the Kharijites seceded from other sects.

We explain what may be applicable from the words of Allah, the Exalted, along with the words of the Prophet (pbuh), so that the believer will arrive at the essence

Tbn Taymiyyah, in his book Kitab al-Iman, did not use titles for the chapters, rather he used only the word fasl, chapter. The different editors of the Arabic copies of this book used various methods for chapter headings and subheadings. The approach adopted in this translation is actually a combination of these methods together with some modifications. We have basically used the chapter headings and subheadings from Kitab al-Iman MZ.

Throughout the translation the term Iman is understood to mean faith in certain general contexts. and belief in more specific contexts. However, the precise meaning of Iman, whether translated as faith or belief, is determined in context. In the Qur’an there is more tendency for the word to be understood as faith when it is used in a mutlaq, absolute, sense. This level of Iman is attained when a person fulfills all the obligations that Allah commands. When the word is used in a mugayyad, conditioned, sense it connotes a specific type of Iman.

THE DIFFERENCE BETWEEN IMAN, ISLAM AND IHSAN 19

of the words of Allah and His Messenger. Indeed, this is the purpose. We do not want to mention the disputes of the people at the beginning. Rather we address that topic within the explanation of the benefits obtained from the words of Allah and His Messenger. The best way to resolve the sources of the disputes is by referring them to Allah and His Messenger, both in this world and in the Hereafter.

We state that the Prophet (pbuh) differentiated among the concepts of Islam, Iman, and Ihsan, perfection (in religion), in the hadith of the Angel Gabriel. The Prophet said: “Islam means that you must testify that there is no god but Allah and that Muhammad is the Messenger of Allah, you must perform salah, prayers, you must give zakah,* you must fast during the month of Ramadan, and you must make pilgrimage to the Sacred House, if you can afford it.” He [the Prophet] also said: “Iman is affirming your belief in Allah, His Angels, His Books, His Messengers, the Day of Judgment, and believing in qadar, predestination, both in its good and its evil.” Indeed the difference between Islam and Iman, which is mentioned in the hadith of Umar,‘ is recorded only by Muslim.*

The word zakah is usually translated as charity, poor due, tithe, alms giving, and so on, but in Arabic it suggests both growth and purification.

“ The translators of this book find it useful to list the hadith of ‘Umar Ibn al-Khattab since the author based his argument on it. ‘Umar Ibn al-Khattab, the Blessings of Allah be on him, said: “Once we were sitting with the Prophet (pbuh) when there came upon us a man with snow-white clothes and jet-black hair. There were no signs of fatigue from traveling, yet he was a complete stranger to all of us. Then he sat before the Prophet with his own knees parallel to his knees and his hands on the thighs of the Prophet." Then he said: "Oh Muhammad, tell me about Islam." The Prophet said: "It is to testify that there is no god but Allah, to observe regular prayers, to give zakah, to fast the month of Ramadan, and to perform Pilgrimage to the Sacred House, if you can afford it." Then the stranger said: "You have spoken the truth.” We wondered why he asked him and then told him what he had said was true. Then again he asked: "Tell me about Iman." The Prophet answered: "It is to believe in Allah, His Angels, His Books, His Messengers, the Day of Judgement and to believe in predestination, both, in its good and its evil." The stranger said: "You have spoken the truth.” Then he asked: "Tell me about Ihsan." The Prophet replied: "It is to worship Allah as if you were seeing Him, though you do not see Him, He sees you." Again he asked: "Tell me about the Day of Judgement.” The Prophet answered that he knew no more about it than his questioner. But when he asked him about its signs, the Prophet answered: "It is when a slave girl gives birth to her own mistress and when you see the barefooted and tattered, needy shepherds of goats vying with each other to erect high buildings.” When the stranger departed, the Prophet (pbuh) was silent for a long while, and then said: “Oh ‘Umar, do you recognize the questioner?” I [“Umar] replied: "Allah and His Messenger know best." Then the Prophet said: "It is Gabriel: He has come to teach you your religion." (Narrated by Muslim).

Muslim, Abu al-Husayn (202-261 A.H.), was one of the most well-known collectors of hadith. His collection, Sahih Muslim, is probably the most famous book of hadith after Sahih alBukhari (EI 2, vol. 7, pp. 691-92}.

Also, he [the Prophet] explained the meaning of Islam in the famous hadith of Ibn “Umar. He said: “Islam is based on five pillars: testifying that there is no god but Allah and that Muhammad is His servant and Messenger, performing prayers, giving zakah, making pilgrimage to the Sacred House, and fasting during Ramadan.”

THE THREE RANKS OF RELIGION: ISLAM, IMAN, AND IHSAN

Gabriel’s hadith indicates that Islam, built on five pillars, is the true Islam. In other words, Islam is considered the structure upon which the five pillars are based. The Prophet (pbuh) indicated that religion has three darajat, ranks, of which the highest is Ihsan, the middle is Iman, followed then by Islam. Thus, every Muhsin, man of Ihsan, is a Mu’min, believer, and every believer is a Muslim. However, not every believer is a Muhsin nor is every Muslim a believer, as will be indicated in sha’a Allah, if Allah wills, later in the sayings of the Prophet (pbuh). As in the hadith, narrated by Hammad Ibn Zayd" on the authority of Ayyib’ on the authority of Abu Qilabah' on the authority of a man from Syria on the authority of his father, the Prophet (pbuh) said to him: “Embrace Islam and you will be in peace.” The man then asked: “What is Islam?” The Prophet replied:

” Al-Bukhari, Abu ‘Abd Allah Muhammad Ibn Isma‘il (194-256 A.H.), was the most famous

collector of hadith and his book a/-Sahih, which is published in nine volumes, is the most widely

used book on hadith. [E/ 1, vol. 1, pp. 1296-97.}

Hammad, Abu Isma‘il Ibn Zayd Ibn Dirham al-Azdi (98-179 A.H.), was one of the trustworthy

compilers of hadith who lived in Basrah. [Kitab al-Iman MZ, p. 29 and al-Zirikli, vol. 2, p. 301.]

Ayyab, Abu Bakr al-Sakhtiyani (66-131 A.H.), was a collector of hadith, a jurist, and a reciter

THE DIFFERENCE BETWEEN IMAN, ISLAM AND IHSAN 21

“The submission of your heart to Allah and the protection of Muslims from your tongue and hand.” The inquirer asked: “Which Islam is the best?” He [the Prophet] replied: “Iman.” The inquirer asked: “Which Iman is the best?” The Prophet answered: “To affirm your belief in Allah, His Angels, His Books, His Messengers, and in life after death.” The inquirer asked: “What of Iman is best?” The Prophet answered: “hijrah, forsaking.” The inquirer asked: “What is hijrah?” The Prophet replied: “Forsaking evil.” The inquirer asked: “Which hijrah is the best?” The Prophet replied: “jihad, struggle to attain the best.” The inquirer asked: “What is jihad?” The Prophet answered: “To fight and battle against the unbelievers wherever you find them and not to be unfaithful or cowardly.” Then the Messenger of Allah (pbuh) said: “ Of all deeds, two deeds are the best, or deeds of similar value.” He mentioned this three times. The two deeds that are fully rewarded are performing hajj, pilgrimage, or ‘umrah, minor pilgrimage. It was narrated by Ahmad [Ibn Hanbal]'' and Muhammad Ibn Nasr al-Marwazi.'* That is why the Prophet mentions the four ranks in his saying: “A Muslim is one who does not harm other Muslims with his tongue and his hand. A believer is one people trust with their lives and property. A muhajir is one who abandons evil deeds. And a mujahid is one who strives in the Cause of Allah.” This is from the Prophet (pbuh) on the authority of ‘Abd Allah Ibn ‘Amr’? on the authority of Fudalah Ibn ‘Ubayd'* and others with a sound chain of transmission. It is also mentioned in the Sunan, the books of hadiths, and a portion of it is narrated in the two Sihths [of Bukhari and Muslim].