The distinction between these three concepts allows for a complete understanding of the religion. Indeed, the religion of Allah rests upon three inseparable dimensions: Islam, Īmān, and Iḥsān.
This distinction appears in the hadith narrated by ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him), which scholars consider one of the most fundamental texts in Islam. It is reported by Muslim ibn al-Ḥajjāj in his Ṣaḥīḥ.
Through this exchange between the angel Jibrīl and the Prophet Muḥammad ﷺ, the entire religion is summarized in just a few questions:
One day, while we were sitting with the Messenger of Allah ﷺ, a man appeared before us. His clothes were intensely white and his hair intensely black. There were no signs of travel upon him, and none of us recognized him.
He sat facing the Prophet ﷺ, placed his knees against his knees, rested his hands on his thighs, and said: “O Muḥammad, inform me about Islam.”
The Messenger of Allah ﷺ replied: “Islam is to testify that there is no deity worthy of worship except Allah and that Muḥammad is the Messenger of Allah; to establish prayer; to give zakāt; to fast Ramadan; and to perform pilgrimage to the House if you are able to do so.”
He said: “You have spoken the truth.”
We were astonished that he questioned him and then confirmed his answer.
He then said: “Inform me about Īmān.”
He replied: “It is to believe in Allah, His angels, His Books, His Messengers, the Last Day, and to believe in divine decree, whether good or bad.”
He said: “You have spoken the truth.”
He then said: “Inform me about Iḥsān.”
He replied: “It is to worship Allah as though you see Him; and if you do not see Him, indeed He sees you.”
He then said: “Inform me about the Hour.”
He replied: “The one who is questioned knows no more about it than the one who is asking.”
He said: “Then inform me about its signs.”
He replied: “That the slave woman will give birth to her mistress, and that you will see barefoot, naked, destitute shepherds competing in constructing tall buildings.”
Then he departed.
I remained for a while, and then the Prophet ﷺ said to me: “O ʿUmar, do you know who the questioner was?”
I replied: “Allah and His Messenger know best.”
He said: “That was Jibrīl. He came to teach you your religion.”
Imam Ibn Ḥajar al-Haytamī highlights its exceptional importance. He explains that this hadith encompasses outward acts of worship, the foundations of belief, inner sincerity, spiritual vigilance, and the prevention of defects in one’s deeds.
He compares it to Sūrat al-Fātiḥah, known as “the Mother of the Qur’an,” because it summarizes the essential themes of Allah’s Book. In the same way, the hadith of Jibrīl can be described as the “Mother of the Sunnah,” as it gathers the fundamental principles of the religion.
Ibn Ḥajar even states that if this hadith were the only preserved text of the Sunnah, it would suffice to present the general framework of the Sharīʿah, both explicitly and implicitly.
He summarizes it as follows:
- Islam (actions),
- Īmān (beliefs),
- Iḥsān (spiritual excellence),
- and the mention of the Hour (eschatology).
It leaves no fundamental aspect of the religion unaddressed.
I/ Islam: outward submission
The term Islam derives from the Arabic root S-L-M, which conveys the meanings of submission, peace, and surrender.
In its religious sense, Islam refers to outward acts of worship. The Prophet ﷺ defined it through the five pillars:
- The testimony of faith (Shahādah)
- The prayer (Ṣalāh)
- The almsgiving (Zakāt)
- Fasting Ramadan
- The pilgrimage (Ḥajj)
These pillars constitute the visible foundations of the religion. Imam Ibn Rajab al-Ḥanbalī explains in Jāmiʿ al-ʿUlūm wa al-Ḥikam that these acts encompass three categories:
- Bodily actions: prayer and fasting
- Financial actions: zakāt
- Combined bodily and financial actions: pilgrimage
In its broader sense, everything that Allah and His Messenger prescribed as outward acts falls under the definition of Islam.
In another authentic hadith, the Prophet ﷺ said during the Farewell Pilgrimage:
« The Muslim is the one from whose tongue and hand people are safe.” -Reported by Aḥmad and authenticated by Shaykh al-Albānī in Silsilah Ṣaḥīḥah no. 549
This hadith expands the notion of Islam: it is not limited to rituals but includes behavior, ethics, and social interactions.
It is also reported from ʿAbdullāh ibn ʿAmr (may Allah be pleased with them) that a man asked the Prophet ﷺ: “Which Islam is best?” The Prophet ﷺ replied: “To feed others and to greet with salām those you know and those you do not know.” (Reported by al-Bukhārī, no. 6236)
Thus, Islam encompasses all visible manifestations of obedience.
II. Īmān: inner belief
The word Īmān derives from the root A-M-N, which relates to security and trust. Īmān refers to inner belief, the heart’s affirmation of revealed truths.
It includes belief in:
- Allah
- His angels
- His Books
- His Messengers
- The Last Day
- Divine decree
Allah says:
“The Messenger has believed in what was revealed to him from his Lord, and so have the believers. All of them have believed in Allah, His angels, His Books, and His Messengers.” (Al-Baqarah 2:285)
And :
“Righteousness is not that you turn your faces toward the east or the west, but righteousness is to believe in Allah, the Last Day, the angels, the Book, and the prophets.” (Al-Baqarah 2:177)
Scholars explain that Īmān consists of speech, belief, and actions. It increases through obedience and decreases through disobedience.
Ibn Rajab describes its manifestations as:
- The trembling of the heart at the remembrance of Allah
- Complete reliance upon Him
- Prioritizing love of Allah and His Messenger
- Joy in obedience
- Sadness after committing a sin
- Sincerity in intention
Faith is therefore not limited to intellectual affirmation. It transforms the heart and, consequently, behavior.
Interconnection between Islam and Īmān
Scholars have discussed whether Islam and Īmān are identical or distinct.
The majority position among Ahl al-Sunnah is as follows: when the terms Islam and Īmān are mentioned together in the same context, each carries a specific meaning. Islam refers to outward actions, while Īmān refers to inner belief. However, when mentioned separately, either term may encompass the entirety of the religion, including both outward and inward dimensions.
The Qur’an illustrates this clearly:
“The Bedouins say, ‘We have believed.’ Say, ‘You have not yet believed; rather say, We have submitted, for faith has not yet entered your hearts.’” (Al-Ḥujurāt 49:14)
This shows that every true believer is necessarily a Muslim, but not every Muslim has attained complete faith.
The Prophet ﷺ also made this distinction when he responded to Saʿd ibn Abī Waqqāṣ by saying, “Or rather, a Muslim,” when a man was described as a believer. This indicates that the station of Īmān is higher than mere outward conformity.
III. Iḥsān: spiritual excellence
The Prophet ﷺ said:
«Iḥsān is to worship Allah as though you see Him; and if you do not see Him, indeed He sees you.” -Reported by Tabarani and authentified by cheikh Albani in Silsila Sahiha n°1474
Iḥsān is the highest level of the religion. It represents the culmination of Islam and Īmān. The word Iḥsān derives from the Arabic root H-S-N, which relates to beauty, improvement, and perfection.
Iḥsān therefore means to beautify one’s actions, to perform them with excellence, to purify one’s intention, and to act with constant awareness of Allah. It is not merely doing good, but doing it in the best possible manner.
Scholars explain that Iḥsān rests upon two levels mentioned in the hadith:
Mushāhadah (contemplative awareness): worshipping Allah as though one sees Him.
Murāqabah (vigilance): being conscious that He constantly sees us.
The first is a higher degree; the second is obligatory for every believer.
Allah says:
“Indeed, Allah is with those who have taqwa and those who are doers of excellence (muḥsinīn).” (An-Naḥl 16:128)
And :
“Allah loves the doers of excellence.” (Al-Baqarah 2:195)
Iḥsān brings about closeness to Allah, His love, and His assistance. It is not a mere emotional state; it is an elevated spiritual station.
For example, a person who gives charity :
- May give out of habit → Islam
- May give out of sincere faith → Īmān
- May give solely for the sake of Allah’s Face, with humility and perfect discretion → Iḥsān
Iḥsān is not limited to ritual acts. It does not concern only prayer, fasting, or classical forms of worship. The Prophet ﷺ said in an authentic hadith :“Indeed, Allah has prescribed Iḥsān in all things.”
This statement greatly broadens its scope. Iḥsān appears in how one prays, but also in how one speaks, trades, judges, treats relatives, and even treats animals. It is a requirement of excellence that spans all aspects of life.
Thus, Iḥsān is not merely a spiritual level in worship; it is a comprehensive ethical framework, a constant way of being grounded in awareness of Allah and the pursuit of excellence in every action.
IV. How do these three levels relate to one another?
Scholars clarified that when Islam, Īmān, and Iḥsān are mentioned together, each refers to a distinct dimension: Islam to outward acts, Īmān to inner belief, and Iḥsān to spiritual excellence that perfects them both.
When one of these terms is used alone, it may refer to the religion as a whole, encompassing actions, faith, and inner perfection.
Their relationship can be understood as an organic and coherent whole. Īmān is the inner foundation without which nothing can truly stand. Islam is its visible manifestation in actions. Iḥsān is its elevation and quality, giving depth and value to the whole.
We may ultimately compare the religion to a living tree.
The roots represent Īmān. They are unseen but essential. They nourish, stabilize, and give life to the entire tree. Without deep roots, the tree cannot stand; likewise, without sincere faith in the heart, actions lose their foundation.
The trunk and branches represent Islam. They are the visible parts of the tree, shaping its structure. Similarly, acts of worship and outward conduct concretely manifest submission to Allah.
The fruits represent Iḥsān. They are the result of a healthy and balanced tree. When faith is strong and actions are consistent, spiritual excellence naturally appears. These fruits bring benefit, both to the individual and to those around them.
Without roots, the tree dies. Without branches, it is not distinguished. Without fruits, it benefits no one.
In the same way, the religion cannot be complete without the union of Īmān, Islam, and Iḥsān.
We ask Allah to teach us what benefits us, to allow us to benefit from what He has taught us, and to increase us in knowledge.
All correctness comes from Him.
And Allah knows best.