1. IMAN, ISLAM AND IHSANIMAN, ISLAM AND IHSAN
Introduction:Introduction:
 EachEach term is linked to each other. It is related and dependentterm is linked to each other. It is related and dependent
on each other.on each other.
 Iman is the foundation of Islam and ihsan. Without imanIman is the foundation of Islam and ihsan. Without iman
there will be no islam and ihsan.there will be no islam and ihsan.
 Iman is the firm belief in the articles of faith arising out ofIman is the firm belief in the articles of faith arising out of
knowledge about them.knowledge about them.
 Islam is a practical demonstration of iman. It involves theIslam is a practical demonstration of iman. It involves the
application of the pillars and principles of Islam as an outerapplication of the pillars and principles of Islam as an outer
action.action.
 Islam tells us what should we do upon our belief.Islam tells us what should we do upon our belief.
 It is a kind of practice of what we believed in.It is a kind of practice of what we believed in.

2.  Ihsan focuses on human intentionality. It reflects the qualityIhsan focuses on human intentionality. It reflects the quality
of our actions.of our actions.
 It demands a good quality of one’s actions.It demands a good quality of one’s actions.
IMANIMAN
 The arabic word literally means “to know” , “to believe”;The arabic word literally means “to know” , “to believe”;
refers to “knowledge and belief”.refers to “knowledge and belief”.
 It is a firm belief out of knowledge.It is a firm belief out of knowledge.
 The Prophet (p.b.u.h) said that iman is that you have faith/The Prophet (p.b.u.h) said that iman is that you have faith/
belief in Allah, His messengers, His books, His angels, andbelief in Allah, His messengers, His books, His angels, and
the last day- that is referring to the articles of faith.the last day- that is referring to the articles of faith.
 The popular definition of iman defined by the ProphetThe popular definition of iman defined by the Prophet
(p.b.u.h) is “ knowledge/ recognizing in the heart, voicing(p.b.u.h) is “ knowledge/ recognizing in the heart, voicing
with the tongue and performing with the limbs”.with the tongue and performing with the limbs”.

3.  So, someone who is mu’min should possess all theSo, someone who is mu’min should possess all the
three components of iman.three components of iman.
 Recognizing with heart means someone who has imanRecognizing with heart means someone who has iman
must first know and recognize in the heart thatmust first know and recognize in the heart that
something is true.something is true.
 A man who fails to use the heart in seeking the truth is aA man who fails to use the heart in seeking the truth is a
man without “a functioning heart” or ‘blind heart”- theman without “a functioning heart” or ‘blind heart”- the
heart is sick/rusted/locked/blind . Refer to 83:14, 47:24,heart is sick/rusted/locked/blind . Refer to 83:14, 47:24,
22:46.22:46.
 Voicing with the tongue means that the heart’sVoicing with the tongue means that the heart’s
recognition of the truth must be affirmed and expressedrecognition of the truth must be affirmed and expressed
through speech.through speech.
 Performing ‘amal with the limbs requires a commitmentPerforming ‘amal with the limbs requires a commitment
to what have been acknowledged by the heart andto what have been acknowledged by the heart and
affirmed verbally by the tongue.affirmed verbally by the tongue.

4.  So, we may say that iman is-So, we may say that iman is-
-a a state of mind and heart one has to do with the-a a state of mind and heart one has to do with the
recognition of the truth,recognition of the truth,
-commitment to the truth one recognizes ,-commitment to the truth one recognizes ,
-activity on the basis of the truth he recognizes.-activity on the basis of the truth he recognizes.
 Islam is the practical reflection of iman in one’s heart.Islam is the practical reflection of iman in one’s heart.
 Iman and Islam are interrelated and connected withIman and Islam are interrelated and connected with
each other.each other.
 It is just like the root and the branches of a tree. WeIt is just like the root and the branches of a tree. We
cannot imagine of a tree without its root. If the root iscannot imagine of a tree without its root. If the root is
well-maintained, the branches will beautifully emerge.well-maintained, the branches will beautifully emerge.
 Likewise, if iman is present in a good form, all of hisLikewise, if iman is present in a good form, all of his
acts would be regulated orderly.acts would be regulated orderly.

5.  The relationship between iman and islam is similar toThe relationship between iman and islam is similar to
the seed and fruits. Iman is the seed and Islamthe seed and fruits. Iman is the seed and Islam
represent its fruits. To get a good fruit must come fromrepresent its fruits. To get a good fruit must come from
the best seed.the best seed.
 In order to make sure the true Islam and to achieveIn order to make sure the true Islam and to achieve
ihsan, we must built the strong foundation of iman first.ihsan, we must built the strong foundation of iman first.
 The narrower the concept of iman one possess, theThe narrower the concept of iman one possess, the
narrower will be the application of Islamic practices innarrower will be the application of Islamic practices in
his life, and the narrower chance for him to achievehis life, and the narrower chance for him to achieve
ihsan.ihsan.
 Knowing that our iman can be increased and decreased,Knowing that our iman can be increased and decreased,
we must as much as possible to acquire knowledge andwe must as much as possible to acquire knowledge and
understanding in order to strengthen our iman.understanding in order to strengthen our iman.

6. ISLAMISLAM
 Islam in arabic literally denotes submission, surrender, andIslam in arabic literally denotes submission, surrender, and
obedience to Allah.obedience to Allah.
 Technically, Islam means to submit to Allah in the mannerTechnically, Islam means to submit to Allah in the manner
shown by the Prophet Mohd (p.b.u.h).shown by the Prophet Mohd (p.b.u.h).
 So, Islam is the submission that confirms and affirms theSo, Islam is the submission that confirms and affirms the
belief/ iman to be true and genuine.belief/ iman to be true and genuine.
 Two kinds of submission:Two kinds of submission:
a) Submission as fitraha) Submission as fitrah
-The concept of fitrah affirms that man has originally good nature.-The concept of fitrah affirms that man has originally good nature.
-If he follows this good nature of Islam, that means he has followed-If he follows this good nature of Islam, that means he has followed
his innate spiritual goodness, and if he chooses to disbelieve, hehis innate spiritual goodness, and if he chooses to disbelieve, he
would have gone against fitrah.would have gone against fitrah.
b) Submission as amanahb) Submission as amanah
-It means surrender services to Allah.-It means surrender services to Allah.
-Recognizing his status or position to Allah as a slave, he has to fulfill-Recognizing his status or position to Allah as a slave, he has to fulfill
certain duties to Allah, such as, obeying His commandments andcertain duties to Allah, such as, obeying His commandments and
avoiding all of His prohibitions.avoiding all of His prohibitions.

7.  According to Ibn Taymiyyah,According to Ibn Taymiyyah,
- Islam is basically a kind of task.- Islam is basically a kind of task.
- It is both the work of the heart and the work of the body to- It is both the work of the heart and the work of the body to
apply the principles of Islam out of iman.apply the principles of Islam out of iman.
- Iman is an internal belief and Islam is an external behavior- Iman is an internal belief and Islam is an external behavior
of what a person says or does as a result of his inner belief.of what a person says or does as a result of his inner belief.
 According to Imam Abu Hanifah,According to Imam Abu Hanifah,
- Iman and Islam are one.- Iman and Islam are one.
- Islam demands from its followers two things- belief and- Islam demands from its followers two things- belief and
practice.practice.
 Another literal meaning of Islam is peace. It signifies thatAnother literal meaning of Islam is peace. It signifies that
one can achieve real peace of the body and mind onlyone can achieve real peace of the body and mind only
through submission and obedience to Allah.through submission and obedience to Allah.

8. IHSANIHSAN
 It designates the quality of being good and beautiful.It designates the quality of being good and beautiful.
 To do/ to establish every positive quality. It reflects theTo do/ to establish every positive quality. It reflects the
quality of our actions.quality of our actions.
 The word ihsan has been mentioned in 70 verses in theThe word ihsan has been mentioned in 70 verses in the
Qur’an.Qur’an.
 The Qur’an and the Prophet (p.b.u.h) considered ihsan asThe Qur’an and the Prophet (p.b.u.h) considered ihsan as
one of the most desirable of human qualities.one of the most desirable of human qualities.
 There are several connotations that can explain the wordThere are several connotations that can explain the word
ihsan;ihsan;
- to act as if one is seeing Allah.- to act as if one is seeing Allah.
- aware of Allah’s presence.- aware of Allah’s presence.
 Ihsan is closely related to the concept of ikhlas (sincerity).Ihsan is closely related to the concept of ikhlas (sincerity).
 The opposite of ikhlas is nifaq (hypocrite) and riya’.The opposite of ikhlas is nifaq (hypocrite) and riya’.

9. Hadith Jibril on Islam, Iman and IhsanHadith Jibril on Islam, Iman and Ihsan
• On the authority of Omar, who said: One day while we wereOn the authority of Omar, who said: One day while we were
sitting with the messenger of Allah there appeared before us asitting with the messenger of Allah there appeared before us a
man whose clothes were exceedingly white and whose hairman whose clothes were exceedingly white and whose hair
was exceedingly black; no signs of journeying were to be seenwas exceedingly black; no signs of journeying were to be seen
on him and none of us knew him. He walked up and sat downon him and none of us knew him. He walked up and sat down
by the prophet. Resting his knees against his and placing theby the prophet. Resting his knees against his and placing the
palms of his hands on his thighs, he said:"O Muhammad, tellpalms of his hands on his thighs, he said:"O Muhammad, tell
me about Islam".me about Islam".
• The messenger of Allah said: "Islam is to testify that there isThe messenger of Allah said: "Islam is to testify that there is
no god but Allah and Muhammad is the messenger of Allah, tono god but Allah and Muhammad is the messenger of Allah, to
perform the prayers, to pay the zakat, to fast in Ramadhan, andperform the prayers, to pay the zakat, to fast in Ramadhan, and
to make the pilgrimage to the House if you are able to do so."to make the pilgrimage to the House if you are able to do so."
He said:"You have spoken rightly", and we were amazed atHe said:"You have spoken rightly", and we were amazed at
him asking him and saying that he had spoken rightly.him asking him and saying that he had spoken rightly.

10. • He said: "Then tell me aboutHe said: "Then tell me about imaniman."He said:"It is to believe in."He said:"It is to believe in
Allah, His angels, His books, His messengers, and the Last Day,Allah, His angels, His books, His messengers, and the Last Day,
and to believe in divine destiny, both the good and the eviland to believe in divine destiny, both the good and the evil
thereof." He said:"You have spoken rightly".thereof." He said:"You have spoken rightly".
• He said: " Then tell me aboutHe said: " Then tell me about ihsanihsan." He said: "It is to worship." He said: "It is to worship
Allah as though you are seeing Him, and while you see Him notAllah as though you are seeing Him, and while you see Him not
yet truly He sees you".yet truly He sees you".
• He said: "Then tell me about the Hour". He said: "The oneHe said: "Then tell me about the Hour". He said: "The one
questioned about it knows no better than the questioner."questioned about it knows no better than the questioner."
• He said: "Then tell me about its signs." He said: "That theHe said: "Then tell me about its signs." He said: "That the
slave-girl will give birth to her mistress and that you will seeslave-girl will give birth to her mistress and that you will see
the barefooted, naked, destitute herdsman competing inthe barefooted, naked, destitute herdsman competing in
constructing lofty buildings." Then he took himself off and Iconstructing lofty buildings." Then he took himself off and I
stayed for a time.stayed for a time.
• Then he said: "O Omar, do you know who the questioner was?"Then he said: "O Omar, do you know who the questioner was?"
I said: "Allah and His messenger know best". He said: "He wasI said: "Allah and His messenger know best". He said: "He was
Jibril (Gabriel), who came to you to teach you yourJibril (Gabriel), who came to you to teach you your religionreligion
[[dindin]].” (Muslim).” (Muslim)

11. Dimensions of IslamDimensions of Islam
• Religion (Religion (dindin) in Islam has three dimensions:) in Islam has three dimensions:
– IslamIslam (submission)(submission)
– ImanIman (faith)(faith)
– IhsanIhsan (doing what is beautiful)(doing what is beautiful)
• The hadith of Jibril implies that religion in IslamThe hadith of Jibril implies that religion in Islam
embracesembraces
– (1) rights way of doing things,(1) rights way of doing things,
– (2) right way of thinking and understanding, and(2) right way of thinking and understanding, and
– (3) right ways of forming intentions that lie behind(3) right ways of forming intentions that lie behind
the activity.the activity.