The word 'al-Emaan' has been mentioned in the
Quraan, including its root forms in Arabic, more than eight hundred times. In
the Sunnah the number is far greater.
A principle that the scholars have set down when
defining words is; “The definition of vocabulary that appears in the texts of
the Sharee'ah is in its Islaamic technical meaning. If there is no Islaamic
definition or meaning, then the word is defined by the definition given in the
Arabic language. If there is still no definition, then the word is defined by
the customs of the Arabs when understanding a given word.”
Based on this principle, vocabulary found within
the texts of the Quraan and the Sunnah are defined by the definition given by
the Prophet [Peace and Blessings of Allaah be upon him], by which we gain the
understanding of a word in its the Islaamic sense and thus are able to derive rulings
by it. Implementing this, vocabulary that appear in the texts are dictated by
its meaning in the Sharee’ah and are not derived from its linguistic meaning.
The noun 'al-Emaan' is from the most important
of vocabulary that appears in the Islaamic texts. The Sharee'ah venerates this
word and it venerates the rulings that pertain to it in the Dunyaa (worldly
life) and the Aakhirah (afterlife). Undoubtedly, the need for explaining the
meaning of the word 'al-Emaan' is extremely important. For this reason, the
Prophet [Peace and Blessings of Allaah be upon him] explained the meaning of
this word with extreme clarity, so much so that we are not in need of a linguistic or an intellectual interpretation to it. As a result, it becomes
obligatory for us to define this word, and others like it, in the manner that
has been explained by Allaah and His Messenger, purely because the definition given in the revelation is comprehensive and sufficient.
The word 'al-Emaan' reappears in the Quraan and
the Ahaadeeth in abundance, incomparable to most others. It is the foundation of faith and by it one departs from darkness into light. It deciphers between
those who are blessed and those who are wretched. Those who are supported and
those who are taken as enemies. In actuality, the whole of the religion is a branch off this word. Therefore, it is a must for every single Muslim to know
the meaning of this word. Understanding this, we ask; could it be possible for
the Messenger of Allaah to lighten the implications of this word, when the
rulings connected to it are so imperative?
The word
'al-Emaan' in the texts of the Sharee'ah are used in three contexts:
The
first type is the general meaning of the word in relation to ones apparent
state of belief. So if one is commanded within the texts to belief, then all
those who believe and proclaim their belief are regarded as believers as this
is what is apparent due to their fulfillment of obligations and abstention of
what is prohibited. It likewise includes those who sin (Fisq) and have
hypocrisy (Nifaaq) because of the general apparent form of their al-Emaan. They are
declared as believers as long as their hypocrisy is not made clear (so that the
ruling of such may be applied to him).
Examples
of this first type of use of the word al-Emaan, include the Statement of the
Most High:
“…then if you ascertain that
they (immigrants) are true believers, send them not back to the disbelievers,
they are not lawful (wives) for the disbelievers nor are the disbelievers
lawful (husbands) for them” [al-Mumtahinah 60: 10]
And His
Statement, the Most High, when talking about blood money:
“…if he was a believer then free
a believing slave…” [an-Nisaa’ 4:92]
These
two are examples of the texts using the word 'al-Emaan' in its general and
apparent sense (i.e. immigrants and victims of murder are considered as
believers if this is what is apparent).
Therefore,
this first type is in connection to the apparent state of the person, by this
they are accepted as being believers. They enjoy the same rights as all other
believers, that which they are eligible for in the Dunyaa and may be subjected
to capital punishment (by a legitimate Muslim ruler), as they have been
included within those who believe. As a result, those who are apparent believers
in their outward deeds are sacred in their blood, wealth, inheritance and
whatever else pertains to the rulings connected to those who believe.
The
second type is when the texts of the Sharee'ah uses the word 'al-Emaan' and
those who have 'al-Emaan'(i.e. the believers) those who have been described as
those who fulfill their obligations and completely abandon themselves from any
form of prohibition or sin. This type is more specific than the first type from
the aspect that it does not include those who sin.
From the
text that use 'al-Emaan' in reference to this type of people is the Statement
of Allaah, the Most High:
“Oh you who believe (in the
Oneness of Allah - Islamic Monotheism)!” [al-Baqarah 2:172]
And His
Statement:
“…if you are (really)
believers.” [al-Baqarah 2:278]
In fact,
this (type 2) is the default definition and use of the word 'al-Emaan', for
example:
“For they are not (really)
believers.” [al-Maaid'ah 5:43]
And His
Statement:
“Make no excuse; you have
disbelieved after you had believe” [at-Tawbah 9: 66]
And His
Statement, the Glorified:
“Nay, but Allah has
conferred a favour upon you, that He has guided you to the Faith, if you indeed
are true.” [al-Hujaraat 49: 17]
In this
latter example, Emaan has been affirmed for these type of people. This
affirmation comes after the Aayah which negated any 'al-Emaan':
“Say: "You believe not…” [al-Hujaraat
49: 14]
This
leads us to our third type, based on the correct Tafseer given by the scholars
of this the previous Aayah.
The third
type is where the word 'al-Emaan' has been used in reference to those who do
whatever is obligated upon them and abstain from whatever is prohibited without
sin and are sincere in it (as opposed to the second group who display Emaan and
have no Fisq, but we are unaware of their inner-intent). Because of their virtue,
this third type are those have been praised in the texts and promised a great
reward in the hereafter.
Allaah,
the Most High, said:
“and give good news to those who believe (in the Oneness
of Allah and in His Prophet Muhammad 
) that they shall have with
their Lord the rewards of their good deeds?" [Yoonus
10: 2]
) that they shall have with
their Lord the rewards of their good deeds?" [Yoonus
10: 2]
And He
Said:
“Allah has promised to the
believers -men and women, - Gardens under which rivers flow to dwell therein
forever, and beautiful mansions in Gardens of 'Adn (Eden Paradise). But the greatest
bliss is the Good Pleasure of Allah. That is the supreme success.” [at-Tawbah
9:72]
And He
Said:
)) including all obligations ordered by
Islam] and do righteous good deeds, they are the best of creatures.
Their reward with their Lord is 'Adn (Eden) Paradise (Gardens
of Eternity), underneath which rivers flow, they will abide therein forever,
Allah Well-Pleased with them, and they with Him. That is for him who fears his
Lord.” [al-Bayinnah 98: 7-8]
Likewise,
their favours and ease in the life of the Dunyaa has also been explained and
described, as He, the Glorified, Said:
“Verily, We will indeed make
victorious Our Messengers and those who believe (in the Oneness of Allah
Islamic Monotheism) in this world's life and on the Day when the witnesses will
stand forth, (i.e. Day of Resurrection),” [Ghaafir 40: 51]
And His
Statement:
“Verily, those who believe
[in the Oneness of Allah and in His Messenger (Muhammad )] and work deeds of
righteousness, the Most Beneficent (Allah) will bestow love for them (in the
hearts of the believers).” [Maryam 19: 96]
)] and work deeds of
righteousness, the Most Beneficent (Allah) will bestow love for them (in the
hearts of the believers).” [Maryam 19: 96]
And His
Statement:
“Allah will keep firm those
who believe, with the word that stands firm in this world (i.e. they will keep
on worshipping Allah Alone and none else), and in the Hereafter.” [Ibraaheem
14: 27]
And His
Statement:
“Truly, Allah defends those who believe. Verily! Allah likes not
any treacherous ingrate to Allah [those who disobey Allah but obey Shaitan (Satan)].” [al-Hajj
22: 38]
And His
Statement:
“And indeed We did send Messengers before you (O Muhammad ) to their own peoples. They came to them with clear proofs, then,
We took vengeance on those who committed crimes (disbelief, setting partners in
worship with Allah, sins, etc.), and (as for) the believers it was incumbent
upon Us to help (them).” [ar-Room 30: 47]
) to their own peoples. They came to them with clear proofs, then,
We took vengeance on those who committed crimes (disbelief, setting partners in
worship with Allah, sins, etc.), and (as for) the believers it was incumbent
upon Us to help (them).” [ar-Room 30: 47]
And
there are many examples from the texts.
In
regards to this group, Allaah, the Glorified and the Exalted, said:
“The believers are only those who, when Allah is mentioned, feel a
fear in their hearts and when His Verses (this Qur'an) are recited unto them,
they (i.e. the Verses) increase their Faith; and they put their trust in their
Lord (Alone);” [al-Anfaal 8:2]
And His
Statement:
And His
Statement:
And the
statement of the Prophet [Peace and Blessings of Allaah be upon him],
"The adulterer or an adulteress,
during the moment of adultery are free of having any belief." [al-Bukhaaree (2478) and Muslim (45), Hadeeth of Aboo Hurayrah] And his [Peace and Blessings
of Allaah be upon him] statement, "None of you truly believe until you
love for your borhter what you love for yourself." [al-Bukhaaree (13) and
Muslim (45), Hadeeth of Anas]
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