1. The Meaning of Iman in Islam: The Views of Islamic Sects A presentation by: Nabil Bello 7th August, 2012

2. Contents Introduction Literal Meaning of Iman Iman According to the Quran andthe Hadith Views of Sects on the Meaning of Imaan Implications of the Views Conclusion 3. Introduction Discussionson the concept of Imaan, its meanings, divisions and rulings is very important because the enjoyment in this world and the hereafter lies solely on the attainment of Imaan, which leads to peace of mind, happiness and securing a place in the heaven. Allah says in the Glorious Quran: "Those who believe, and whose hearts find satisfaction in the remembrance of Allah. For without doubt in the remembrance of Allah do hearts find satisfaction. "For those who believe and work righteousness, is (every) blessedness, and a beautiful place of (final) 4. The definition of Imaan was not clearly mentioned in the Quran or the Hadith But the definition has been a point of dispute among theologians This is one of the reasons for the emergence of some sects in Islam. Two extremes emerged. The Khawarijites and others from one side and the Murjiites and others from another side. This paper aims at: Highlighting the Quranic approach to the concept of Imaan based on the Aqidah of Ahl As-Sunnah Wal Jamaa. Presenting the various views of such sects and try 5. Literal Meaning of Iman The word Iman is an Arabic word from the verbA-mi-na, which has various meanings. The origin (masdar) is Amn means safety.They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided. Imaan means agreeing, believe, certify.But you would not believe us, even if we were truthful. 6. It should be noted that the literal meaninggiven above has been dominated by the shariah meaning . This can be observed from the definition given by Ibn Manzhur, an authority Arabic in language where he says: And Iman is showing humbleness to and acceptance of the Shariah and what the Prophet has come with (SAWS) and agreeing with it in the heart, whoever has this attribute is a Mumin and at the same time a Muslim who has no uncertainty or doubt. He is the one who perceives the observance of obligatory acts as mandatory upon him. 7. Iman According to the Quran and the Hadith The word Imaan has been mentioned severalplaces in the Quran. The word Imaan was mentioned only thirteen times. The derivatives of the word have been mentioned many times. Other derivatives of the term, like and others appeared more than 400 times. Mostly these verses are tell us about the attributes of believers (Muminun) or the attributes that do not belong to the believers. 8. Examples are as follows:It can be noticed that from the above verses, Muminun have been described with various attributes based on the act of righteousness they observe. Allah the Most High stated some acts that have to do with the heart, like khushu, which means humbleness, and also some that have to do with the limbs like prayer and others. All these acts according 9. Narrated Anas: The Prophet said "None of youwill have faith till he loves me more than his father, his children and all mankind." The above hadith mentioned another act of the heart, which is also considered an act of Imaan. Umar ibn al-Khattab: The Holy Prophet said: Imaan is that you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. This is most clear authority that shows the six pillars of Imaan. The Prophet mentioned these pillars showing that they are the continuum of Imaan. 10. From the verses of the Quran and the hadithof the Prophet (SAWS) we can observe the meanings given to Imaan as follows: That Imaan consists of its literal meaning which connotes agreeing, belief, approval and certifying. This can be seen from the hadith of Jibril Imaan consists of righteous acts as it can be seen from the first verses of Suratul Muminun and other verses mentioned above Imaan also consists of ones abstinence from sins and prohibited acts That Imaan consists of six pillars Imaan consists of more sixty branches 11. Views of Sects on the Meaning of Imaan: Their views were majorly based on meaningsunderstood based the Quran and authentic Hadith of the Prophet. Variation in the understanding of the Quran and Hadith made their definitions to vary These heavy disputes on the issue of the meaning of Imaan were influenced by the Islamic sects The approaches in their discourses were not based on the types of practices that fall under the meaning of Iman as it was the approach the Quran rather the definitions were based on the aspects where disagreement arose among the scholars. 12. To all sects Imaan consists agreeing/certifyingas given in the literal meaning of Iman. Ibn Hajar al-Asqalani defined Imaan as follows: Imaan literally means agree/belief/certify. Whilein Shariah context it means belief in what the Messenger of Allah has come with from his Lord. He added that this level of its definition is a consensus of all the Ummah, then a disagreements arose, that whether actions should be included in the definition of Imaan or not. 13. Ibn Hazm in his book Al-Usool wal-Furoo gavea summary of the different views of Islamic sects on the definition of Imaan. To some, Imaan is belief in Allah in theheart, even if the person says with his tongue that I am a Jew or a Christian. This is the view of Jahm bin Safwan. Another group said Imaan is testifying with the tongue only and that there is no need to belief in the heart. The next group defined Imaan as belief in the heart and testimony with the tongue, and that actions are not part of Imaan, but they are manifestations for Imaan. To some others Imaan entails sayings of the 14. According to Sadi, the various definitions givenconcerning the meaning of Imaan could be broadly classified into two. The first group that says, Iman is saying and action. This is the view of all the salafis just as Abu Hatim Al-Razi claims a consensus on this. Some others gave the same definition but with variations in the intended meanings. This is the view of the Waidiyya which refers to Khawarij, Mutazilites, Zaidiyya and Ibadhiyya. The major difference between the salafis and the waidiyya is that the salafis see action as part of the meaning of Imaan but refusing to perfom an obligatory act or performing a prohibited act does not negate the whole Imaan. To the Waidiyya they do not consider a 15. The second category is the category of those whoclaim that Imaan is merely the sayings without considering the action . This is the view of the Murjiites and all their divisions. Going by the definitions of the Murjiites, their views can further be classified into three based on their different opinions on what constitute the sayings to make it true Imaan: That Imaan was nothing but the saying of the heart and saying of the tongue. Saying of the tongue means belief in the heart. This is the view of the the Mujiah of Jurists, most prominent is Abu Hanifa and Attahawi. That Imaan is merely the saying of the tongue. This is the view of Al-Karramiyya. That Imaan is the saying of the heart. The Jahmiyya held to this view which to them means 16. Implications of these Views The implications of the various views of Islamicsects on the meanings of Imaan could be summarized in the following points: Murjiah say that Imaan is only the utterances of theheart This mean equating the Imaan of a person with highest Imaan and the one with the lowest Imaan. Some of them were even so bold to say that the Imaan of Abubakar (RA) was the same as every other Muslim. Some of the Murjiah who said that Imaan was just the knowledge of the heart were more far away from the meaning because this will mean that Firaun and Iblees were all Mumin since they knew 17. The Karramiyya from the Murjiite group that sayImaan was all about the saying of the tongue are the most far away from the meaning of Imaan because their definition will mean that the Munafiqun were Muminin. From the other side, the Khawarijite point of view is also wrong. They held that Imaan was belief and action. To them, you cannot combine Imaan with sin, or Imaan with kufr. Commiting a kabirah will necessitate ones abode in hell forever because they consider him a kafir Mutazilites also have a similar view under what they called manzila bainal manzilatain, even though they do not consider him a kafir but they confirmed that he is going to stay in the hell fire 18. Conclusion The views of the two extremes are wrongconsidering the verses of the Quran and the Hadith of the Prophet The approach of the Quran to Imaan is the best approach to discuss on what constitute Imaan based on the Quran and Hadith