1. Sunnahfollowers Presents The Meaning of Islam and Iman

2. When the terms Islaam and Eemaan are mentioned in the same verse or hadeeth their meaning differs. When mentioned separately they mean one and the same. Understanding this aspect of our `aqeedah can help us better understand texts of the Qur'aan and Sunnah. Here is how: The terms Islaam and Eemaan were precisely defined in the hadeeth of Jibreel by the pillars they comprise. This famous hadeeth narrated by Muslim explains that Islaam is to testify that there is nothing worthy of worship except Allaah, and that Muhammad is the Messenger of Allaah, to perform prayer, to give the zakaat, to fast the month of Ramadhaan and to perform Hajj, if one has the means to do so. Eemaan, on the other hand, is to believe in Allaah, and His Angels, and His Books and His Messengers, and in the Last Day, and the qadar (divine pre-ordainment), good and evil consequences thereof.

3. More generally, one could say that Eemaan is construed to mean testifying and belief, while Islaam represents external submission, by tongue and action by limbs. Whoever has faith, he has Islaam, and whoever has Islaam, he has some degree of faith. This is the reason why when one of these two terms is mentioned, the other is taken for granted and is included in it. When it is said in the Qur’aan, "Verily the Deen with Allaah is Islaam." [3:17] or "Whoever seeks religion other than Islaam it will never be accepted from him." [3:85], the meaning of Faith is included in the term Islaam. There cannot be Islaam without any faith and it cannot be that Allaah accepts Islaam with no Eemaan at all. So when one is mentioned, the other one is included.

4. Also, one cannot have Eemaan without Islaam. An evidence from the Qur’aan that Eemaan is of higher degree than Islaam and that when both are mentioned together, they mean two different things is the verse in Soorat ul-Hujuraat: "The bedouins say: ‘We believe.’ Say: ‘You believe not but you only say: ‘We have surrendered (in Islaam).’" [49:14] One cannot claim for himself a high level of faith and a strong commitment to Islaam in accordance with the descriptions of true believers in the Qur’aan and Sunnah. The Eemaan that is negated in the above verse is the complete Eemaan, or what some scholars, such as Ibn Taymeeyah termed [Absolute Eemaan], which could be defined as Eemaan that does not lack in any of its roots and branches, its internal or external aspects, and an Eemaan that is proven in the heart, on the tongue and with the limbs. Those who are Muslims, but their Eemaan is negated still have Eemaan, however their Eemaan is deficient.

5. Another example where the absolute Eemaan is negated is the hadeeth: "When an adulterer commits illegal sexual intercourse, then he is not a believer at the time he is doing it, and when a drinker of an alcoholic liquor drinks it, and when a thief steals, then he is not a believer at the time of stealing, and when a robber robs, and the people look at him, then he is not a believer at the time of doing robbery. [al-Bukhaaree]

6. Iman must be taken as a whole. It is a total truth that cannot be separated from its parts. Dividing Iman into different categories is only to help study it. To shun and reject any of these parts, however, means that Kufr in all other parts exists. To prove the above, we mention what Allah said, translated it means: "Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is aware of what you do." [2:85] And, "Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His messengers and wish to make distinction between Allah and His messengers (by believing in Allah and disbelieving in His messengers) saying: ‘We believe in some but reject others’ and wish to take a way in between. They are in truth disbelievers. And We have prepared for disbelievers a humiliating torment." [4:150-151]

7. These are clear Nusus (texts) from the Quran. They prove that Iman and implementation cannot be separated from each other. The above Ayat, although directed at the Jews, must be taken as general. Whatever Allah blames others for doing, must be known to Muslims that the same blame will be directed at them, if they commit them. The first Nass (text), [2:85], is about a type of actions. The second, [4:150-151], is about a type of belief. The first Ayah explains what the Jews used to do in Madinah. Some of them were allies of one Arab tribe, Al-Aws, while other Jews were allies of Al-Khazraj, another Arab tribe of Madinah. Whenever war started between these two camps, Jews on either side would kill other Jews on the opposing camp. Jews would kill Jews and occupy their houses. When the war ends, leaders of Jews on both camps would meet to exchange prisoners and treat the injured. Therefore, Allah said, what translated means: "And (remember) when We took your covenant (saying): ‘Shed not the blood of your people, nor turn out your own people from their dwelling. Then, (this), you ratified and (to this) you bear witness. After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is aware of what you do." [2:84-85]

8. The second text is also about the Jews. Jews accepted the prophecy of Moses and rejected the prophecy of Jesus and Mohammad. This is discrimination between Allah’s Messengers. The purpose behind mentioning these two examples is to show that Iman must be taken as a whole Iman is nullified when a part of it is disputed. This is because rejection of a part of belief is in reality rejection of the whole belief. Whenever one believes that Allah is the All-Knower, the All-Wise, then, he has believed. However, whenever one thinks that any action or order of Allah’s is unwise, then, he has negated his previous belief. Also, whoever believes in all Prophets except one Prophet, negates his belief. In reality, such a person does not believe in any Prophet. Allah is the One who sent all Prophets. To discriminate against one Messenger is rejection of the wisdom of He Who sent all Prophets, Allah, all praise be to Him. Likewise, disbelieving in angels is like relating falsehood to Allah, a clear Kufr.

9. Also To regard Haram (impermissible) as Halal (permissible) is Kufr It is equal to saying to Allah, "I do not accept this Commandment form you, nor approve the wisdom behind it. It should be Halal". This will negate the previous Iman, f there was previous Iman. This is similar to whoever refuses to obey Allah out of arrogance, as if saying to Him: "I will not obey you or implement your Law. Your Commandment is not out of knowledge or wisdom." This type of Kufr is what Satan had. His arrogance led him to reject Allah’s order, claiming that there is neither wisdom nor knowledge behind it. This is the reason why such rejection and disobedience are Kufr. It is not disobeying Allah anymore, rather, it is refuting Allah’s Commandments, believing that they did not proceed out of wisdom or knowledge. This will negate and destroy all previous Iman and obedience.

10. To be continued