(1) The apparent meaning of these words is to distinguish between iman (faith) and Islam. This is one of the positions on the matter, held by al-Hasan al-Basri, Ibn Sirin, Ibrahim al-Nakha‘i, Abu Ja‘far al-Baqir, and others. See: Lawami‘ al-Anwar al-Bahiyah wa Sawati‘ al-Asrar al-Athariyyah by al-Saffarini, vol. 1, p. 426. This view is also that of the majority of the Ash‘ari theologians. See: al-‘Aqidah al-Nizamiyyah by al-Juwayni, p. 63; Sharh Jawharat al-Tawhid by al-Qani, pp. 60–61. The second view holds that Islam and iman are synonymous terms for the same reality. It was adopted by a group of the salaf (may Allah have mercy on them), including Imam al-Bukhari, al-Muzani, Abu Muhammad al-Baghawi, and Muhammad ibn Nasr al-Marwazi. See: Fath al-Bari by Ibn Hajar, vol. 1, p. 105; al-Iman by Ibn Taymiyya, pp. 310, 314, 320. It was also held by the Mu‘tazilah and some Ash‘ari theologians. See: Sharh al-Usul al-Khamsah by Qadi ‘Abd al-Jabbar, pp. 705–706; Mutashabihat al-Qur’an by Qadi ‘Abd al-Jabbar, pp. 149–150; Sharh Jawharat al-Tawhid by al-Qani, pp. 60–61. The third view maintains that iman and Islam are inseparable yet their terms differ: when considered separately, iman denotes the inward actions (belief in Allah, His angels, His Books, His Messengers, the Last Day, and divine decree, whether good or bad), while Islam denotes the outward actions (establishing prayer, giving zakah, fasting Ramadan, and the pilgrimage). But when one term is mentioned alone, it encompasses the other, so that iman then includes both inward and outward deeds, and likewise for Islam. This view was held by Shaykh al-Islam Ibn Taymiyya. See: al-Iman by Ibn Taymiyya, p. 1313; Jam‘ al-‘Ulum wa al-Hikam by Ibn Rajab, p. 26; Fath al-Bari by Ibn Hajar, vol. 1, p. 105; Sharh al-Tahawiyyah by Sadr al-Din al-Hanafi, pp. 393–394. In my view, this third position is the most cogent, as it represents a middle path between the first two.