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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 using the *subḥah* (prayer beads) to count during *tasbīḥ* and *dhikr*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is recommended to use the ordinary or electronic subḥah (prayer beads or counter) to count tasbīḥ, dhikr, and istighfār, because it helps one to remember Allah. Many reports have been transmitted from the Companions and the Followers (tābiʿūn) showing that they continued to use strings of date pits as an aid to dhikr and tasbīḥ.
It is one of the lawful means of worship. Indeed, what is established from the Prophet (peace and blessings be upon him), namely that he counted tasbīḥ on his right hand, shows that it is permissible to count tasbīḥ with whatever helps a Muslim keep track of the number. There is therefore no basis for calling it an innovation (bidʿah), and we know of no jurist who said so.
Al-Ḥāfiẓ al-Suyūṭī (may Allah have mercy on him) wrote a dedicated treatise on the subject titled al-Minḥah fī al-Subḥah, printed within al-Ḥāwī li’l-Fatāwī (vol. 4–6).
Shaykh al-Islām Imam Ibn Ḥajar al-Haytamī (may Allah have mercy on him) was asked: Does the subḥah have a basis in the Sunnah? He replied: “Yes, and al-Ḥāfiẓ al-Suyūṭī wrote on this. Among the evidence is what is authentically reported from Ibn ʿUmar (may Allah be pleased with them both): ‘I saw the Prophet (peace and blessings be upon him) counting tasbīḥ on his hand.’ Ibn Abī Shaybah, Abū Dāwūd, and al-Tirmidhī also narrated: ‘Hold fast to tasbīḥ, tahlīl, and taqdīs, and do not be heedless, lest you forget the affirmation of Allah’s oneness (tawḥīd). Count them on the fingertips, for they will be questioned and made to speak.’ Counting tasbīḥ with pebbles, date pits, and a knotted string has also been reported from a group of the Companions and those after them. Some scholars held that counting on the fingertips is better than the subḥah, based on the ḥadīth of Ibn ʿUmar. Others distinguished, saying: if the one reciting is safe from miscounting, counting on the fingertips is better; otherwise the subḥah is better.” [al-Fatāwā al-Fiqhiyyah al-Kubrā, Vol.1/p.152]. And Allah Almighty knows best.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

Is it permissible for a sick person to pray while sitting on a chair?

All perfect praise be to Allah, The Lord of the Worlds                                                                                                                                                                        It is permissible for a sick person, who is unable to stand up, to offer prayer while sitting on a chair. If he/she was unable to prostrate while on the chair, the he/she should pray while sitting on the ground, but if he/she was neither able to bow (Roku),nor to prostrate, then he can do them while sitting on the chair. And Allah Knows Best.

What is incumbent upon the one offering the sacrifice if, after slaughtering the animal, they discover that one of its internal organs is damaged or diseased?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The presence of disease or defect in the internal organs of a sheep does not affect the validity of the sacrificial animal, unless the disease leads to the animal becoming emaciated and its meat becoming corrupted.
 
It is stated in al-Iqnā' (2/590) by Imam al-Shirbīnī: "The third disqualifying condition: an animal with a manifest illness — meaning one whose illness visibly results in emaciation and corruption of its meat. However, if the illness is minor and does not produce such effects, it doesn`t affect the validity of the sacrificed animal." And Allah Almighty knows best.

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