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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 wiping over socks?

It is not permissible to wipe over most common socks today because the conditions for wiping are not met. The concession was reported for wiping over leather socks (khuff) and socks (jowrab) with conditions: They must be thick, not allowing poured water to penetrate, enable one to walk in them, be worn while in a state of purity (from ablution), cover the entire foot up to the ankles (meaning covering the protruding ankle bones), and not be torn. And Allah the Almighty knows best.

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 wisdom behind legislating the Udhiyah?

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.
 
The Uḍḥiyah holds profound wisdoms and noble meanings, including:
 
1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.
 
2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

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