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The Reality of Faith (Al-Iman)
Author : Dr. Hassan Abu_Arqoub
Date Added : 30-03-2026

The Reality of Faith (Al-Iman)

 

Allah the Almighty sent the Archangel Gabriel (Jibril) to ask the Prophet ﷺ essential questions as a means of teaching the Ummah. Among these was the pivotal question: "What is Iman (Faith)?" To understand our religion, we must take a focused look at the meaning of faith and the scholarly nuances surrounding it.

In essence, Iman is the heart’s internal conviction (Tasdiq) in everything brought by our Master Muhammad ﷺ that is "necessarily known to be part of the religion" (Ma’lum min al-din bi al-darurah). These are matters so fundamental that they require no complex deduction, such as the obligation of Prayer, Fasting, Zakat, and Hajj, or the prohibition of usury, adultery, gambling, injustice, and alcohol.

Iman is the very first obligation upon a morally and legally responsible person (Mukallaf). Its foundation is the heart’s affirmation, free from doubt or hesitation, coupled with "submission and compliance" (Idh’an) to the truth of the Prophet’s message.

The primary evidence that faith is an act of the heart is Allah’s statement: "Those—He has written faith in their hearts." [Al-Mujadilah/22]. This verse, among many other textual proofs, demonstrates that the true location of faith is the heart.

One might ask: What about the famous definition by some scholars that faith is "speech by the tongue, conviction by the heart, and action by the limbs"?

The answer is that this is a description of the perfection of faith (Kamal al-Iman), not its minimum requirement for validity (Asl al-Iman). While the heart’s conviction is the root, the declaration of the Two Testimonies (Shahadatayn) and the performance of good deeds are the fruits that complete and perfect it.

Pronouncing the Shahadah is a condition for applying worldly legal rulings to a person (such as marriage, inheritance, and burial in Muslim cemeteries). It is not technically a "part" or "pillar" of the internal reality of faith itself.

The Mute or Incapable: If someone truly believes in their heart but is physically unable to speak (due to a condition like being mute), they are saved in the sight of Allah.

The Silent Believer: If a person recognizes the truth and submits in their heart but passes away before anyone asks them to testify—provided they weren't stubborn or refusing—they are a believer before Allah, though they were not treated as Muslims in this life because they never voiced their belief.

The Stubborn Refuser: If someone is asked to testify and refuses out of arrogance or spite (without a valid excuse like fear), they are considered a disbeliever, as their refusal indicates a lack of internal submission.

Born Muslims: A person born to Muslim parents who believes in their heart but neglects to verbally recite the Shahadah is a "sinful Muslim" because they neglected a secondary obligation, but they remain within the fold of Islam.

As Imam Ibn Hajar al-Haytami explained in Al-Tuhfah: "Faith, according to the theologians, has two perspectives: salvation in the Hereafter—which depends solely on internal conviction—and the application of worldly rulings—which depends on the verbal testimony."

Good deeds are not a pillar of faith's existence, but they are the cause of its increase and strength. Faith is dynamic; it increases with obedience and decreases with sin, but the "root" (the conviction in the heart) does not vanish simply due to a sin. Allah says: "The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith..." [Al-Anfal/2].

Based on this understanding, a person who falls short in their religious duties (like someone who misses prayer out of laziness) is not a disbeliever as long as they do not deny that the prayer is obligatory. Similarly, someone who commits a sin (like drinking alcohol out of weakness) is not a disbeliever as long as they do not claim that the sin is "permissible" (Halal). They remain a believer, though their faith is deficient and they are in need of repentance.

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Summarized Fatawaa

What is the ruling on congregational prayer performed outside the mosque, and is it a condition that it be performed in a mosque in order to attain the full reward?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is not a condition for attaining the reward of congregational prayer that it be performed in a mosque; however, a Muslim should still be keen to perform his prayers in the mosque, so as not to miss out on immense reward. This is due to the virtue of the mosque and of spending time there (i‘tikāf), the typically larger number of worshippers present, and the additional reward gained through walking to and from the mosque. On the authority of Abū Hurayrah (raḍiyallāhu ‘anh), the Messenger of Allah ﷺ said: "Whoever purifies himself in his house, then walks to one of the houses of Allah to fulfill one of the obligations Allah has prescribed, one of his steps will erase a sin, and the other will raise him a degree [in status]." (Related by Muslim)
Whoever misses congregational prayer at the mosque should still strive to pray in congregation at his workplace, or together with the members of his household. And Allah, the Exalted, knows best.

What is the ruling on making up missed prayers during prohibited times?

 

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to make up (qada’) missed prayers at any time, even during the periods when prayer is generally prohibited. The prayers that are forbidden and considered invalid during these times are 'absolute voluntary prayers' (nafl mutlaq)—which have no specific cause—and voluntary prayers whose cause follows the prayer itself, such as the Sunnah of entering Ihram or the Sunnah of the Istikharah prayer. Furthermore, no prayer is considered disliked (makruh) during these prohibited times when performed within the Meccan Sanctuary (Makkah al-Mukarramah).
 
It is stated in Bushra al-Karim (Vol.1/P.181), one of the Shafi’i texts: 'It is not forbidden to perform prayers that have a cause that is not delayed (i.e., the cause is preceding), such as making up a missed prayer (fa’itah)—even if it was a voluntary one—and the funeral prayer (janazah); or a cause that is simultaneous, such as the prayer for rain (istisqa’) or the eclipse prayer (kusuf)... and the Sunnah of wudu, the greeting of the mosque (tahiyyat al-masjid), the Sunnah of circumambulation (tawaf), the Sunnah of arrival, and the prostrations of recitation (tilawah) or thankfulness (shukr). These mentioned prayers and their like are not forbidden provided that one does not specifically intend (ta'ammud) to perform them during the disliked time because it is a disliked time. If one does so intentionally, it becomes forbidden, even if it is a mandatory makeup prayer that is due immediately; because in that case, one is acting in defiance of the Sharia. This is in contrast to when one does not specifically seek out that time, even if the prayer happens to fall within it, or if one seeks it for another purpose—such as delaying a funeral prayer to that time so that a larger number of people may pray over the deceased; in such cases, it is permissible and valid... And it is forbidden to perform prayers with no cause at all, like absolute nafl, or those with a delayed cause, such as the Istikharah prayer, the prayer for Ihram, the prayer for a need (hajah), the prayer before leaving the house, or the prayer before execution; because their causes occur after the prayer itself.' And Allah the Exalted knows best."

I bought an apartment, and I am saving money to pay the remaining balance of its price — is zakāh obligatory on this money?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh is obligatory on all saved/hoarded wealth. Once the total wealth reaches the niṣāb (minimum threshold liable for zakah— equivalent to the value of 85 grams of pure 24-karat gold) and a full ḥawl (lunar year) has elapsed over it, zakāh becomes obligatory at a rate of (2.5%) — even if the wealth is earmarked for basic future needs, and even if the wealth's owner is in debt. Debt does not prevent the obligation of zakāh, nor is it deducted when calculating the zakāh due, based on the general and unrestricted wording of all the Qur'anic verses commanding zakāh, which draw no distinction between someone in debt and anyone else.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone possesses exactly the niṣāb, and owes an equivalent amount in debt, zakāh remains obligatory on what is in his possession, and the debt does not prevent this obligation" — meaning, the obligation of zakāh on what is presently in his possession.
The ḥawl (annual cycle) recognized for zakāh, as well as for the other sharī‘ah obligations that Allah, the Exalted, has imposed upon Muslims, is the Hijrī (lunar) year. And Allah, the Exalted, knows best.

What do you say about someone who stays up all night on Laylat al-Qadr but misses Fajr prayer?

Such a person has deprived themselves of a great reward. Performing obligatory acts is more beloved to Allah than voluntary acts. Fajr prayer is an obligation, and performing it in congregation is equivalent to worshiping for the entire night. So how can someone neglect it while striving for voluntary prayers?!

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