The Unique Approach of Imam Abu Hanifah and the Hanafi School on the Definition of Faith (Iman)

✿ Original Author: Ghulam Mustafa Zaheer Ameenpuri (Hafizahullah)
✿ Edited with Structured Headings for Easy Understanding

❀ The Definition of Iman​

Faith (Iman) is traditionally defined as:

“Tasdīq bil-janān (belief of the heart), iqrār bil-lisān (declaration by the tongue), and ʿamal bil-arkān (actions of the limbs).”

The righteous predecessors (Salaf) summed it up as:

“Qawl wa ‘Amal” — Faith is the combination of belief and action: belief in the heart, declaration by the tongue, and actions through the body.

❀ Statement of Imam al-Bukhari​

Imam al-Bukhari defined Iman as:
"Wahuwa Qawl wa Fiʿl"
“It is speech and action.”

He emphasized both verbal and practical components of faith.

❀ No Contradiction in the Definitions of the Salaf​

Though the expressions may vary, all definitions align on the principle that faith includes both affirmation and action. In Islamic law, “ʿamal” (action) includes both speech and deed.

❀ Ibn Taymiyyah’s Analysis​

Shaykh al-Islam Ibn Taymiyyah رحمه الله elaborated on the variations in these definitions:
Arabic text retained
(Majmoo‘ al-Fatawa: 7/171)

The differing terminologies among the Salaf all intend to refute the Murji’ah, who reduced Iman to mere verbal declaration, excluding action.

❀ Imam Abu Hanifah’s View​

Contrary to the consensus of Ahl al-Sunnah wal-Jama‘ah, Imam Abu Hanifah defined Iman without including action. As narrated by Waki‘ bin al-Jarrah:

“Abu Hanifah showed boldness by saying: Iman is a statement without action.”
(al-Intiqa by Ibn ‘Abd al-Barr: 138 — Authentic Chain)

❀ Position of Abdul Haq Haqqani (Deobandi)​

He echoed a similar view:
“Iman is only the belief of the heart.”
(‘Aqā’id al-Islam by Abdul Haq Haqqani: 123)

❀ Consequences of Opposing the Consensus​

Those who oppose the consensus of Ahl al-Sunnah on this matter have no right to be considered Sunni.

❀ Lexical Meaning of Iman​

The term “Iman” is derived from the Arabic verb pattern “if‘āl” and has two major lexical interpretations:

① Tasdīq (Belief):
Most linguists agree that “Iman” means “Tasdīq” or belief.
Az-Zuhri: “The scholars of language unanimously agree that Iman means Tasdīq.”
(Tahdheeb al-Lughah: 5/513)

Supported by the verse:
(Arabic text retained — Surah Yusuf: 17)

② Broader View of the Salaf:
According to the Salaf, “Iman” has multiple meanings depending on usage:

• With “bi”: it means Tasdīq (belief), e.g., Surah al-Baqarah: 285
• With “li”: it means submission or affirmation, e.g., Surah Yusuf: 17; Surah al-‘Ankabut: 26
  

❀ Refuting the Reduction of Iman to Mere Belief​

The Salaf argued against defining Iman as only Tasdīq, emphasizing that Iman includes Iqrār (verbal affirmation) and ʿAmal (action). Key reasons:

① Transitivity:
Iman is transitive with both “bi” and “li”; Tasdīq is transitive mostly with “bi”.

② Composite Meaning:
Iman includes security, belief, and trust — broader than Tasdīq.

③ Application to the Unseen:
Iman applies to belief in the unseen. For visible facts, only Tasdīq is used.

④ Contrast with Kufr:
The opposite of Iman is Kufr, which isn’t just denial, but can also be arrogant rejection, like that of Iblis.

❀ The Two Aspects of Revelation: News and Command​

Shari‘ah comprises:

• News (Khabar): Requires belief (Tasdīq)
• Command (Amr): Requires obedience (‘Amal)

Faith is not complete without both Tasdīq and ʿAmal.

Example:
Iblis did not reject God’s command out of disbelief but out of arrogance — he disobeyed despite knowing the truth. His Kufr was not due to lack of belief but due to refusal to act upon it.

❀ The Dangers of Limiting Iman to Belief Alone​

Some later groups argued that since Iblis and Pharaoh knew the truth, they couldn’t be called disbelievers if Iman is defined as mere belief.

But the Salaf clarified that Iman = Belief + Speech + Action. Without action and obedience, there is no true Iman.

❀ Linguistic Argument: Iman Means Iqrār, Not Tasdīq​

In verses like Surah Yusuf: 17, some linguists interpret Iman as Tasdīq, but the Salaf interpreted it as Iqrār (acknowledgment) — a more precise understanding, particularly when “Iman” occurs with “li”, where it conveys acknowledgment, not mere belief.

❀ Summary​

This article outlines the linguistic and Shar‘i dimensions of Iman, debunking the claim that Iman is mere belief. Instead, it aligns with the understanding of the Salaf and majority of scholars: Iman consists of belief of the heart, declaration by the tongue, and righteous actions. Those who define it solely as belief — like some later Hanafis — deviate from the consensus of Ahl al-Sunnah. The case of Iblis is a clear example of why action and submission are indispensable to true Iman.