Ibn Rajab al-Hambali

When do we/not differentiate between the terms ‘Islam’ and ‘Iman’?

Have you ever wondered what the difference is between the terms ‘Islam’ and ‘Iman‘ when mentioned in the Qur’an and Sunnah?

We know that in the hadith of Jibril, the Prophet described Islam as consisting of the five pillars of outer actions that we all know, and he described Iman as consisting of the six pillars of inner beliefs that we all know.

So, according to this, there is a clear distinction between the term ‘Islam’ and ‘Iman.’

Therefore, when we come across in the Shar’i texts the term ‘Muslims’ (al-Muslimin), and in another place, we read the term ‘believers’ (al-Mu’minin), what is the difference between the two terms? Are they always distinct, different, and separate, as in the hadith of Jibril? Or are they interchangeable terms that both mean the same thing? If so, what of the clear distinction made by the Prophet in the hadith of Jibril in which he specifically describes Islam with certain characteristics, and Iman with others?

And why does the hadith of Jibril describe Islam as consisting of outer actions, and Iman as consisting of the inner beliefs, while other texts contain the opposite: a description of Iman as consisting of outer actions, such as in the hadith: “I command you with four things: Iman in Allah - and do you realize what Iman in Allah is? It is to testify that none is worthy of worship but Allah, and to establish the prayer, and to pay the charity, and to fast Ramadan, and to give up one fifth of the war booty.”

In ‘Jami’ al-’Ulum wal-Hikam’ (1/105-107), Ibn Rajab al-Hambali answers:

“…and as for the way in which to reconcile between these texts and the hadith in which Jibril asked about Islam and Iman, and in which the Prophet distinguished between the two, and placed the outer actions under the category of Islam instead of Iman - this becomes clear to us when we understand the following principle, and that is that there are certain terms that are so comprehensive that they also carry the meaning of other terms when they are mentioned on their own. However, when accompanied with the other term, its meaning is only indicative of a part of the meaning of these terms, with the other term being indicative of the rest of the meaning. An example of this is in the term ‘faqir‘ and the term ‘miskin‘ - if either of them is mentioned on its own, they would each be generally defined as ‘one who is in need.’ However, if they are both mentioned together in the same sentence, one of the terms refers to a specific type of person in need, and the other term is in reference to another specific type of person in need.

Such are the terms ‘Islam’ and ‘Iman‘: if either term is mentioned on its own, it includes the meaning of the other, and it is indicative of what the other term is indicative of, representing the more comprehensive meaning. If they are both mentioned together, one of the terms is indicative of certain aspects of this more comprehensive meaning that the other is not, with the other term being indicative of the rest of the comprehensive meaning.

And this was clearly stated by a group of the scholars. Abu Bakr al-Isma’ili said: “Many of Ahl as-Sunnah wal-Jama’ah stated that Iman is speech and action, and that Islam is what has been obligated upon the human being of actions. If one of these terms is mentioned along with the other, such as if one were to say ‘the Muslimun and the Mu’minun,’ each term is indicative of a meaning that is not indicated by the other. And if each term is mentioned on its own, it is indicative of the general meaning of both terms.”

And this interpretation was also mentioned in by al-Khattabi in his book ‘Ma’alim as-Sunan’ (4/313), and a group of the scholars followed him in this afterwards.

And what also proves this is that, when mentioning it individually in the hadith of ‘Abd al-Qays, the Prophet described Iman in the same way that he described Islam when it was mentioned along with Iman in the hadith of Jibril. And in another hadith that mentioned Islam individually, he described Islam in the same way that he described Iman, as in the ‘Musnad’ of Ahmad (4/114 - and al-Haythami said that its men are trustworthy), on the authority of ‘Amr bin ‘Abasah, that a man came to the Prophet, saying: “O Messenger of Allah! What is Islam?”

The Prophet replied: “It is that you submit your heart to Allah, and that you protect the Muslims from your tongue and hand.”

The man then asked: “Which Islam is the best?”

The Prophet replied: “Iman.”

The man asked: “And what is Iman?”

The Prophet said: “That you believe in Allah, His Angels, His Books, His Messengers, and the Resurrection after death.”

The man asked: “Which Iman is the best?”

The Prophet said: “Hijrah.”

The man asked: “And what is hijrah?”

The Prophet said: “That you abandon evil.”

The man asked: “And which hijrah is the best?”

The Prophet replied: “Jihad.”

So, the Prophet described Iman as being the best Islam, and described Iman as being included under Islam (as opposed to it being a separate term).

And with this explanation, the conclusion is clarified for us in regards to the issue of Islam and Iman, and whether they are one and the same, or are two distinct terms: …if either Islam or Iman are mentioned on their own, there is no difference between the two terms, and they each mean one and the same. If they are mentioned together, this is when we differentiate between them, saying that Iman is the belief, acceptance, and knowledge in the heart, while Islam is the humble submission and enslavement of the servant to Allah that is manifested in the outer actions.”W

What It Really Means to Have Knowledge!

I came across a beautiful section of Ibn Rajab al-Hambali’s ‘Jami’ al-’Ulum wal-Hikam,’ in the middle of his explanation of the hadith: “What I have forbidden you from, avoid, and what I have commanded you with, do as much as you are able, as those who were before you were destroyed as a result of their frequent asking and differing with their Prophets.”

In this chapter, he touched upon the blameworthiness of digging too deeply into the religious matters, asking questions for the sake of asking, asking about issues that have not even occurred yet, excessive argumentation, etc.

However, what really caught my eye and heart was the simple and refreshing way in which he laid out what it really means to have knowledge, as well as the true Salafi method (i.e., the method of the Salaf) in learning Islam.

He cuts to the chase, saying:

“…and the people are divided in this regard into two categories:

So, from the followers of Ahl al-Hadith are those who shut off the door to any questioning, to the point that his understanding and knowledge become limited literally to what was revealed by Allah to His Messenger. As a result, they become carriers of knowledge who lack understanding of that knowledge.

And from the scholars of opinion are those who are excessive in coming up with matters to discuss before they actually take place, that might or might not ever occur, and they preoccupy and burden themselves with answers to these questions, frequent dispute regarding them, arguing over them - to the point that this gives way to division between the hearts, and instills in them because of this desires, coldness, enmity, and hatred. Most of this takes place with the intention of simply overpowering the opponent in the argument, seeking status and reputation, and having the people turn their faces in amazement. And this has all been condemned by the rabbani scholars, and the Sunnah contains much evidence that these are despicable and forbidden.

As for the scholars of Ahl al-Hadith who implement what they learn, most of their concern is in studying the meanings of the Book of Allah, along with the authentic Sunnah and the words of the Companions and those who followed them in good that explain it, as well as studying the Sunnah of the Messenger of Allah, knowing its authentic from its weak, understanding and comprehending it, and limiting oneself to its meanings. This is followed by knowing the words of the Companions and those who followed them in good in the various fields of knowledge, including Tafsir, Hadith, what is halal and haram, the principles of the Sunnah, issues of zuhd, the heart softeners, etc. This was the way of al-Imam Ahmad and those who were similar to him from the rabbani scholars of Hadith.

And in knowing all of this is enough to keep one busy from those matters brought about by opinion that bring about no benefit, and will never even take place, and just bring about argument, dispute, and he said/she said…

And whoever adopts the method of seeking knowledge that we have outlined above will be firmly able to understand how to respond to most of the newly occurring events that take place, as the principles relating to these events exist in these same principles that we have pointed to above, and it is necessary that we adopt this path behind the leaders of its people whose guidance and understanding is agreed upon, such as ash-Shafi’i, Ahmad, Ishaq, Abu ‘Ubayd, and those who traversed their path. Whoever claims to traverse the same path upon other than their methodology will fall into great loss and destruction, and has taken what it is not allowed to take, and has abandoned what is obligatory for him to implement.

And the whole point of this is to seek the Face of Allah, and to get closer to Him by knowing what was revealed to His Messenger, traversing his path, acting upon that, and calling the Creation to it. Whoever is like this, Allah will guide him and keep him firm, and will grant him revealing insight, and will teach him what he did not know. And from the knowledgeable ones who are praised in the Qur’an are those in His Saying: {“Indeed, those who fear Allah from His servants are those who have knowledge…”} [Fatir; 28]…

Nafi’ bin Yazid said: “Those who are foremost in knowledge are those who humble themselves for Allah, who submit themselves to Allah to Please Him, who do not seek what is with those above them, and do not belittle those who are less than them.”

And this is supported by the saying of the Prophet: “The people of Yemen have come to you. They have the most pious and soft hearts. Faith is from Yemen understanding is from Yemen, and wisdom is from Yemen,” and this is in reference to Abu Musa al-Ash’ari and those who followed his path from the scholars of Yemen, as well as Abu Muslim al-Khawlani, Uways al-Qarani, Tawus, Wahb bin Munabbih, and other scholars from the people of Yemen, and all of these are from the rabbani scholars who fear Allah. All of them were knowledgeable in regards to Allah, and feared Him. Some of them had more comprehensive knowledge of the rulings and Shari’ah of the Religion than others, and their distinction from the people was not the result of their knowledge of he said/she said, or their depth in research or arguement.

Such is the case with Mu’adh bin Jabal, who is the most knowledgeable of people in regards to what is halal and haram, and is the one who will be gathered in front of all of the scholars on the Day of Resurrection. His knowledge was not of all of the various and numerous issues - in fact, his hatred of talking in regards to that which will not happen is well known. Rather, he knew Allah, and he knew the principles of His Religion.

It was said to al-Imam Ahmad: “Who should we ask questions after you?”

He replied: “‘Abd al-Wahhab al-Warraq.”

It was said: “But he does not have comprehensive knowledge.”

Ahmad replied: “He is a righteous man, and the likes of him are guided to the truth.”

And he was asked about Ma’ruf al-Karakhi, to which he said: “He has the basis of all knowledge: the fear of Allah.”

…So, we say: whoever does not busy himself with the numerous matters that are not found in the Qur’an or Sunnah, and instead busies himself with understanding the words of Allah and His Messenger, intending with this to fulfill His commands and avoid His prohibitions, then he is the one who has fulfilled the command of the Messenger of Allah in this hadith, and has acted according to its injunctions…”

The above can be found in the first volume of ‘Jami’ al-’Ulum wal-Hikam’ (p. 248-251).