A human being without īmān is like a feather tossed by the wind, never settling on any plain or moving in a set direction, or recognising any destination.
It drifts aimlessly, subject to the whims of the breeze, and rests only when the wind does.
Likewise is the case of those lacking īmān; irrespective of the suits they may wear, the outward confidence they project, or the smiles they offer to others, behind closed doors such individuals remain entirely perplexed in aimlessness and chronic misery.
Godless society = Godless wilderness
If this is the plight of individuals lacking īmān, the situation for communities is even more dire, resembling a wilderness of beasts, where only the fittest prevail and the weak are obliterated and stripped of their existence!
Despite flaunting advancements in progress and technology, the core of such societies remains empty.
Their ambitions are driven by primal appetites and urges, with racism continually re-emerging, and values that are ever-shifting.
Ultimately, the extensive knowledge and technological capabilities they accumulate leads to self-annihilation and the devastation of others, as evidenced by their nuclear offensives, world wars, and indiscriminate aerial assaults.
All of this ruin stems fundamentally from the absence of īmān.
Spotlighting qualities of those with īmān
From Surat al-Fātiha to al-Nās, the Qur’ān details who Allah is — the focus of our īmān.
And it spotlights the qualities of those of īmān, contrasts them with those who reject īmān, and paints vivid portrayals of Paradise — the home of īmān — and terrifying descriptions of the Fire, reserved for the rejecters of īmān.
The sole reason for creation itself — i.e. why the Heavens were raised, the Earth was levelled, messengers were sent, books were revealed, and why Paradise and Hell were brought into existence — was for Allah to be singled out in belief and worship.
In other words, it was for the sake of īmān. It is the matter of all matters, the objective of every objective!
Root meaning of īmān is faith and security
Linguistically, the noun Īmān primarily means al-Tasdīq, which is to affirm the truth of something.
There is a second (often overlooked) linguistic meaning as well. The word īmān is composed of the same original letters as the word for security, a-m-n (alif, mīm, and nūn (أَمن).
The above root is where “īmān” is derived from, signifying both faith and security, or faith which leads to security.
Security from doubts, crumbling during calamities, retreat during war, crippling anxiety towards an uncertain future, pain in the grave, suffering on the Day of Reckoning, and ultimately delivering one to the home of security: Jannah.
Islamically, īmān is composed of three parts:
- speech with the tongue;
- acceptance in the heart;
- and action with the limbs.
So it is a tripartite concept, requiring not just verbal affirmation and sincere inner belief, but also a practical manifestation.
Īmān is the fuel that inspires the limbs to obey their Lord, to fulfil every obligation with enthusiasm, and to extinguish every sin with urgency.
It is a glow of light that, when it dawns upon the heart, gives birth to utmost confidence in Allah, comfort and warmth in drawing close to Allah, unrelenting optimism and best of expectations in every decree of Allah, and inner bliss in the remembrance of Allah.
Īmān, therefore, is the unobservable secret to humanity’s quest for happiness for the following reasons.
Īmān has a sweetness
The Prophet ﷺ said,
ذاق طعم الإيمان ، من رضي بالله ربا وبالإسلام دينا وبمحمد رسولا
The one who is satisfied with Allah as His lord, Islam as his faith, and Muhammad as his Messenger, will taste the flavour of īmān.” [1]
The Prophet ﷺ also said,
ثَلاثٌ مَنْ كُنَّ فِيهِ وَجَدَ بِهِنَّ حَلاوَةَ الإيمانِ : أنْ يَكُونَ اللهُ وَرَسُولُهُ أحَبَّ إِلَيْهِ مِمَّا سَوَاهُمَا ، وَأنْ يُحِبّ المَرْءَ لاَ يُحِبُّهُ إلاَّ للهِ ، وَأَنْ يَكْرَهَ أنْ يَعُودَ في الكُفْرِ بَعْدَ أنْ أنْقَذَهُ الله مِنْهُ ، كَمَا يَكْرَهُ أنْ يُقْذَفَ في النَّار
There are three qualities, whoever possesses them will find the sweetness of faith: that Allah and His Messenger are more beloved to him than anything else; that he loves a person and does not love him except for the sake of Allah; and that he would hate to revert to disbelief after Allah has saved him from it, just as he would hate to be thrown into the Fire.” [2]
Īmān emits a light
The Prophet ﷺ said,
ما من القلوب قلب إلا و له سحابة كسحابة القمر ، بينا القمر مضيء إذ علته سحابة فأظلم ، إذ تجلت عنه فأضاء
Every heart has a cloud over it like those over the Moon.
When the Moon shines bright, a cloud passes over it and it darkens, but then when it clears, it shines again.” [3]
Just as clouds temporarily veil the Moon’s light from reaching the Earth, so too can the clouds of sin obscure the light of īmān within hearts.
However, just as the Moon shines brightly again once the clouds pass, hearts also brighten again with the light of īmān when sins are cleared away through honest repentance.
Īmān generates transformation
Even the softest touch of īmān has the ability to transform almost everything it encounters.
It can reshape hearts, redirect life ambitions, alter personal habits, and even shift perceptions, seeing light in places where all others only see darkness.
Remember the People of the Cave
Consider the story of those who left their homes and sought refuge in a cave to worship Allah.
Allah says,
وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرْفَقًا
And when you withdraw from them and what they worship other than Allah, then retreat to the cave; your Lord will envelop you with His mercy and ease your affairs.” [4]
Once cosy retreats, their homes and comfortable beds in familiar neighbourhoods had now become — in their eyes — places of discomfort, as worshipping Allah there was constrained.
In contrast, they now saw a dark gap in a mountain — a cave — as a haven of comfort and rest, as it was where they could freely express their īmān.
Words of Abdullah ibn Salām, a former Jewish rabbi
Beyond shifting perceptions, īmān’s transformation extends to the very physical appearances of individuals.
If in doubt, consider the words of the former Jewish rabbi, Abdullah ibn Salām, who lived in Madina.
Reflecting on the moment he first laid eyes on the Prophet ﷺ upon his arrival in Madina, he described seeing a face that radiated with the light of īmān.
He remarked,
فجِئْتُ في الناسِ لِأَنْظُرَ إليه فلما استَثْبَتُّ وجهَ رسولِ اللهِ صلَّى اللهُ عليهِ وسلَّم عَرَفْتُ أن وجهَه ليس بوجهِ كذابٍ
I came among the people to see him, and when I firmly observed the face of the Messenger of Allah ﷺ, I knew that his face was not the face of a liar.” [5]
Another face that experienced this change was that of Sa’d ibn Mu’ādh, an encounter with īmān that took him on a journey from being simply an influential tribal leader to becoming an ally of Allah, so revered that His Throne shook upon Mu’ādh’s death.
Before the Prophet’s arrival in Madina (ﷺ), Mus’ab ibn Umayr and As’ad ibn Zurāra were already there, spreading Islam’s message.
One day, they encountered Sa’d ibn Mu’ādh, a prominent leader from Yathrib, who approached them angrily.
As’ad warned Mus’ab,
This chief could bring his people to Islam if he converts.”
As Sa’d advanced, spear in hand and spewing insults, Mus’ab calmly offered,
Why not hear us out? If you like what we say, perhaps you’ll accept it. If not, we’ll leave.”
Sa’d agreed, planted his spear in the ground, and listened as they presented Islam and recited the Qur’ān.
Before they had even finished, the change was evident from his face.
Mus’ab said,
فَعَرَفْنَا وَاَللّهِ فِي وَجْهِهِ الْإِسْلَامَ قَبْل أَنْ يَتَكَلّمَ لِإِشْرَاقِهِ وَتَسَهّلِهِ
We recognised Islam in his face even before he spoke, by the way it radiated and the ease that settled over him.”
Then he said to them,
كَيْفَ تَصْنَعُونَ إذَا أَنْتُمْ أَسْلَمْتُمْ وَدَخَلْتُمْ فِي هَذَا الدّينِ ؟
What do you do when you convert to Islam and enter this religion?”
They replied,
“You take a bath, purify yourself and cleanse your clothes, then you bear witness to the truth, and then you pray two raka’āt.”
So he did this, performed two raka’āt alongside Usayd ibn Hudayr, and then returned to his community.
When his people saw him approaching, they said,
نَحْلِفُ بِاَللّهِ لَقَدْ رَجَعَ إلَيْكُمْ سَعْدٌ بِغَيْرِ الْوَجْهِ الّذِي ذَهَبَ بِهِ مِنْ عِنْدِكُمْ
We swear by Allah, Sa’d has returned to you with a face different from the one he had when he left you.”
When he stood before them, he said,
يَا بَنِي عَبْدِ الْأَشْهَلِ كَيْفَ تَعْلَمُونَ أَمْرِي فِيكُمْ ؟
O sons of ‘Abd al-Ashhal, how well do you know my standing among you?”
They said,
سَيّدُنَا وَأَوْصَلُنَا وَأَفْضَلُنَا رَأْيًا وَأَيْمَنُنَا نَقِيبَةً
You are our leader, our most connecting with family, the best among us in opinion, and our most trustworthy overseer.”
He then said,
فَإِنّ كَلَامَ رِجَالِكُمْ وَنِسَائِكُمْ عَلَيّ حَرَامٌ حَتّى تُؤْمِنُوا بِاَللّهِ وَبِرَسُولِهِ
It is forbidden for any of you, men or women, to speak to me until you believe in Allah and His Messenger.”
The narrator said,
فَوَاَللّهِ مَا أَمْسَى فِي دَارِ بَنِي عَبْدِ الْأَشْهَلِ رَجُلٌ وَلَا امْرَأَةٌ إلّا مُسْلِمًا وَمُسْلِمَةً
By Allah, there was not a man or a woman in the house of the sons of ‘Abd al-Ashhal by the evening, except they were Muslim men and women.” [6]
Īmān awakens confidence in times of fear
Consult Surat Tāhā and Surat al-Shu’arā’ to see this in action.
Just moments before, the Pharaoh’s magicians were standing in opposition to Allah and His prophet, Mūsā, taking an oath in the name of the Pharaoh, saying,
By the might of Pharaoh, we will surely be victorious.”
Seconds later, however, after witnessing Mūsā’s staff turn into a living snake, the flame of īmān ignited within them, confidence in Allah was awakened, and they immediately declared,
We believe in the Lord of all worlds.”
The Pharaoh threatened them with dismemberment and crucifixion, but it was too late as īmān had taken hold, declaring,
It does not matter.”
And they went on to say,
فَاقْضِ مَا أَنْتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا (72) إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى (73) إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى (74) وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى (75) جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى
So [Pharaoh], go ahead and decide whatever you will; you can only decide matters of this worldly life.
Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us upon of magic. And Allah is better and more enduring.
Indeed, whoever comes to his Lord as a criminal — indeed for him is Hell; he will neither die therein nor live.
But whoever comes to Him as a believer having done righteous deeds — for those will be the highest degrees [in the Hereafter].
Gardens of perpetual residence, beneath which rivers flow, wherein they abide forever. And that is the reward for one who purifies himself.” [7]
Without delay, they transformed from being proud criminals, siding with the greatest tyrant in human history, to martyrs journeying to Allah.
How long had they been Muslims? Merely moments.
In contrast, many of us have been Muslims for years, decades even, but still struggle to surrender a sin, a stubborn harmful habit, an impermissible relationship, let alone offer our souls for a cause of truth.
Clearly, something has changed. Food remains the same, the sky remains unchanged, the Qur’ān is constant — so why the difference in us?
The answer boils down to one crucial factor: strength of īmān.
Don’t look away; this is the defining difference.
Īmān delivers true happiness
We, the human race, were created with various voids in our hearts, each needing its fill for a wholesome and upright life.
There are voids that yearn for food, shelter, intimacy, companionship, and so on.
But there is also a deeper void — one that most will ignore; a void that can only be filled with the presence of Allah and worship of Him.
Imam Ibn al-Qayyim beautifully stated,
فَفِي الْقَلْبِ شَعَثٌ، لَا يَلُمُّهُ إِلَّا الْإِقْبَالُ عَلَى اللَّهِ
In the heart there is scattering that cannot be gathered except by turning to Allah,
وَفِيهِ وَحْشَةٌ، لَا يُزِيلُهَا إِلَّا الْأُنْسُ بِهِ فِي خَلْوَتِهِ
And in it is a loneliness that cannot be removed except with the company of Allah,
وَفِيهِ حُزْنٌ لَا يُذْهِبُهُ إِلَّا السُّرُورُ بِمَعْرِفَتِهِ وَصِدْقِ مُعَامَلَتِهِAnd in it is a sadness that cannot be removed except with the happiness of knowing Him and being true to Him,
وَفِيهِ قَلَقٌ لَا يُسَكِّنُهُ إِلَّا الِاجْتِمَاعُ عَلَيْهِ، وَالْفِرَارُ مِنْهُ إِلَيْهِAnd in it is an anxiety that cannot be settled except by gathering itself upon Him and running from Him to Him,
وَفِيهِ نِيرَانُ حَسَرَاتٍ: لَا يُطْفِئُهَا إِلَّا الرِّضَا بِأَمْرِهِ وَنَهْيِهِ وَقَضَائِهِ، وَمُعَانَقَةُ الصَّبْرِ عَلَى ذَلِكَ إِلَى وَقْتِ لِقَائِهِAnd in it are fires of regret that cannot be put out except by accepting His commands, prohibitions, and decrees, and holding onto patience till the day of His meeting,
وَفِيهِ طَلَبٌ شَدِيدٌ: لَا يَقِفُ دُونَ أَنْ يَكُونَ هُوَ وَحْدَهُ مَطْلُوبَهُ
And in it are yearnings that will not stop until one yearns for Him alone,
وَفِيهِ فَاقَةٌ: لَا يَسُدُّهَا إِلَّا مَحَبَّتُهُ، وَالْإِنَابَةُ إِلَيْهِ، وَدَوَامُ ذِكْرِهِ، وَصِدْقُ الْإِخْلَاصِ لَهُAnd in it is a poverty that cannot be filled except with love for Him and by turning to Him and always remembering Him.
وَلَوْ أُعْطِيَ الدُّنْيَا وَمَا فِيهَا لَمْ تَسُدَّ تِلْكَ الْفَاقَةَ مِنْهُ أَبَدًا
Should one be given life and all what it contains, this inner sense of poverty will never be extinguished in His absence.” [8]
The man who became Muslim so he could sleep!
I vividly recall a story shared by an Egyptian scholar about a British man who embraced Islam for an unusual reason. [9]
When asked about the cause of his reversion, he replied,
So that I can sleep.”
The shaykh humorously responded,
My brother, we have enough Muslims who are sleeping — the whole Ummah is already asleep.” [9]
They all laughed, puzzled by such an answer.
The man explained that he saw a Muslim Arab in Hyde Park, who after wandering around, comfortably fell asleep under a tree and began to snore loudly.
From his balcony, despite the surrounding cars, people, and noise, the British man observed him in astonishment.
Despite using all sorts of sleeping interventions, he himself couldn’t manage even two hours of uninterrupted sleep and was desperate for rest.
Curious and sleep-deprived, he approached the peacefully sleeping man and woke him.
Startled, he asked,
What happened?”
The British man inquired,
Who are you?”
The reply came,
I’m a Muslim.”
This led to more questions about what being a Muslim meant.
The Arab explained in simple terms, and the British man declared,
I want to join your religion so that I can sleep.” [9]
He was taken to an Islamic centre, took his shahāda, and began learning how to pray.
That night, he was instructed to perform wudū, sleep on his right side, and recite the du’ā before sleeping.
Miraculously, he too began snoring within moments.
When they woke him for Fajr, he protested,
No! No! Don’t wake me up. I can’t believe I’m sleeping. If I get up, I won’t be able to sleep again!”
He was reassured,
Don’t worry, you will sleep, but now it’s time for prayer.” [9]
Harness and hold close the joy of īmān!
For the reasons mentioned above, īmān is an experience, such that its people, when their īmān is diminished, will continue to pursue it until death.
This is why Heraclius, when questioning Abu Sufyān about Prophet Muhammad ﷺ and his followers, inquired,
أَيَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ
Does anyone turn away from his religion in disdain after embracing it?”
To which Abu Sufyān affirmed,
No.”
Heraclius said.
وَكَذَلِكَ الْإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ الْقُلُوبَ
Such is the nature of īmān — once its joy permeates the heart, it binds it forever.” [10]
Source: Islam21c
Notes
[1] Sahīh Muslim; https://sunnah.com/muslim:34
[2] al-Bukhārī and Muslim; https://sunnah.com/bukhari:16 & https://sunnah.com/muslim:43a
[3] al-Tabarāni, on the authority of ‘Ali ibn Abī Tālib
[4] al-Qur’ān, 18:16
[5] al-Tirmidhi; https://sunnah.com/tirmidhi:2485
[6] Ibn Hishām, al-Sīrah al-Nabawiyyah
[7] al-Qur’ān, 20:72-76
]8[ Madārij al-Sālikīn, 3/156
[10] al-Bukhārī; https://sunnah.com/bukhari:6260
Thank you very much!