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Question: What is îmân?
ANSWER
Îmân means having belief in the six fundamental principles (Âmantu) of faith, and also accepting by heart all the commandments and prohibitions revealed to Muhammad (‘alaihissalâm) by Allahu ta’âlâ and delivered by him to us, and to state this belief with the tongue
The six fundamental principles of faith (âmantu) are as follows:
Âmantu bi’llâhi wa Malâ’ikatihi wa Kutubihi wa Rusûlihi walyawmilâkhiri wa bilqadari khairihi wa sharrihi minallâhi ta’âlâ walbâ’thu ba’dalmawt haqqun ashhadu an lâ ilâha illallâh wa ashhadu anna Muhammadan ’abduhu wa Rasûluhu
That is, I have belief in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Day of Resurrection and Judgement, and in qadar that is, that good and (khair) evil (sharr) are from Allahu ta’âlâ I bear witness that there is no ilâh (being to be worshipped) except Allah, and I bear witness that Muhammad (‘alaihissalâm) is His born slave and His Messenger
Îmân itself is without consulting mind, experience or philosophy, to confirm, to believe the facts which Hadrat Muhammad communicated as the Prophet If one confirms them because they are reasonable, one has confirmed mind, not the Prophet Or one will have confirmed the Messenger and the mind together, in which case the Prophet has not been trusted completely When confidence is incomplete, there is not îmân Allahu ta’âlâ purports in the third âyat of Sûrat alBaqara, (They believe in the Unseen even though they do not see, they believe in what My Prophet communicates) In addition, His Messenger declares, (There is no one more corruptive than one who measures the religion religious knowledge with one’s mind) Tabarânî
If one who does not believe in the effects of evil eye says, “Today science explains that rays that are invisible to the eye effect tasks in many areas For example, we can turn on or off our TVs and radios, or start our cars by using a remote control machine For this reason, from now on, I believe that the rays coming out from eyes may cause damage, this reasoning will have no worth then For, this person does not believe in what the religion states, but the rays streaming from a remote control machine Or one believes in both the rays and the Prophet That is, it is not îmân, because one believes them due to the fact that science accepts the existence of the rays, and that one bears witness to the effects of them It is necessary for us to believe in what are communicated in the religion even if science cannot prove them, and even if we cannot see their benefits and harms with our eyes The real belief is to believe in the unseen; that is, believing something without seeing it After one has seen, it is not îmân any more In fact, it will be a confession of eyewitnessing What is praised in the 3rd âyat of Sûrat alBaqara is having îmân in the ghayb, that is, believing in the unseen Likewise, the six fundamental principles of îmân necessitate having faith in the ghayb Because we have not seen any of them with our eyes
Our Master, the Prophet explained the îmân as follows by clarifying the âyats concerning the faith below:
(Îmân is having faith in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day, that is, having belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân ‘balance’ in qadar that is, that good (khair) and evil (sharr) are from Allahu ta’âlâ, and in death and Resurrection Also, îmân is to bear witness that there is no ilâh except Allah, and that I am a born slave and the Messenger of Him) Bukhârî, Muslim, Nasâî
It is purported in the Qur’ân alkarîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers) Sûrat alBaqara 177
(They believe in the Unseen even if they do not see Allah, angels, the Doomsday, Paradise, and Hell) Sûrat alBaqara 3
(They believe in that which is revealed unto thee (Muhammad ‘alaihissalâm’ ) and that which was revealed before thee, and are certain of the Hereafter) Sûrat alBaqara 4
The necessity of believing in Allah, in the Last Day, in His angels, In His books, in His prophets, and in the unseen is declared in the abovementioned three âyats
(He knows what lies before them and what is after them) Sûrat alBaqara 255
(And no person can ever die except by Allah’s leave) Sûrat Âli ‘Imrân 145
(Allah has decreed a stated term for you) Sûrat alAn’âm 2
The three âyats above highlight that whatever comes upon humanbeings is by Allahu ta’âlâ’s Will, and also indicate that one must believe in qadar
(If some good reaches them, they say, “This is from Allah but if some evil befalls them, they say, “This is from you Say: All things are from Allah,so what is wrong with these people that they fail to understand any word?) Sûrat anNisâ 78
The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ
(Muhammad (‘alaihissalâm) is the Messenger of Allah and the Last of the prophets) Sûrat alAhzâb 40
Furthermore, that âyat declares that Hadrat Muhammad is the Prophet of Allahu ta’âlâ
The meaning of Âmantu
The hadîthi sharîf stating the Âmantu purports as in the following:
(Îmân is having faith in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day, that is, having belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân ‘balance’ in qadar that is, that good (khair) and evil (sharr) are from Allahu ta’âlâ, and in death and Resurrection Also, îmân is to bear witness that there is no ilâh except Allah, and that I am a born slave and the Messenger of Him) Bukhârî, Muslim, Nasâî
Faith in Allah:
Having faith in Allahu ta’âlâ means accepting and believing with one’s heart in His existence, His Oneness, His having no partner, His creating everything out of nothing, and there being no creator other than Allah It means accepting and loving all of the rules of the religion which Allahu ta’âlâ has sent through with the mediation of the Last Prophet Muhammad (‘alaihissalâm) who came as rahmatallil‘alamîn (grace to all nations)
It is purported in an âyati karîma:
(Believe in Allah and His Messenger, the ummî Prophet!) Sûrat alA’râf 158
Faith in His Angels:
Angels are nûrânî (luminous, spiritual) creatures They are neither male or female It is a condition for us to love their deeds, and to accept, to confirm that they are all sinless and obedient
It is purported in an âyati karîma:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His Books, and in His messengers) Sûrat alBaqara 177
Faith in His Books:
The faith in the Books has to be as follows: The Zabûr (the original Psalms), the Tawrât (Torah), the Injîl (Latin Evangelium), the Qur’ân alkarîm, and all other books were sent down by Allahu ta’âlâ All of the Books are just and right; however, with the Last Book, the Our’ân alkarîm, Allahu ta’âlâ abolished the validity of other books Besides, one must also accept and confirm that the books before Qur’ân alkarîm were defiled by people, and they are no longer The Word of Allahu ta’âlâ
It is purported in an âyati karîma:
(They believe in that which is revealed Qur’ân alkarîm unto thee and that which was revealed before thee) Sûrat alBaqara 4
Faith in His Prophets:
One must accept and confirm that all prophets were selected by Allahu ta’âlâ, and they were all devoted, truthful, and did not commit any grave or venial sins A person who does not certify and who belittles even one of them becomes a kâfir (disbeliever) One must believe, accept and certify that the first prophet is Âdam (‘alaihissalâm), and the last one is Muhammad (‘alaihissalâm) One must put faith in this fact that our Master, the Prophet communicated the rules of the religion in the best and precise manner, and one must accept and love all these commandments and prohibitions
An âyati karîma purports:
(Those who believe in Allah and His messengers and do not make a distinction between any of them Allah will grant them their rewards) Sûrat anNisâ
Faith in Qadâ’ and Qadar:
Having faith in qadâ’ and qadar necessitate a person to believe that Allahu ta’âlâ has bestowed irâdai juz’iyya (partial will) upon people, and that people make selections using their partial wills, and that all of their deeds are created by Allahu ta’âlâ in the end The meaning of khair (good) and sharr (evil) is to know, to accept, to confirm and to esteem highly that all deeds are opted and willed by people, and that Allahu ta’âlâ creates them if He also wills
It is purported in an âyati karîma:
(The command of Allah is a predestined qadar that will certainly take place) Sûrat alAhzâb 38
Faith in the Last Day:
Faith in the Last Day means believing, accepting and esteeming highly that people will resurrect after the annihilation of everything, and that, after Judgement and Mîzân ‘balance,’
The Muslims will be awarded Paradise and the disbelievers will be in Hell eternally
An âyati karîma purports:
(They Muslims believe in Yawm alâkhir) Sûrat alBaqara 4
Faith in Kalimai shahâdat has to be as follows:
I bear witness; that is, I know and utter as if I saw that there is no ilâh save Allah Again, I bear witness; that is, I know and utter as if I saw that Muhammad (‘alaihissalâm) is a born servant, the Messenger and the Last Prophet of Allahu ta’âlâ
Two âyati karîmas purport:
(Muhammad (‘alaihissalâm) is the Messenger of Allah and the Last of the prophets) Sûrat alAhzâb 40
(As for Those who believe in Allah and His Prophet will have their light and rewards) Sûrat alHadîd 19
What is ‘having faith’?
Question: In order to be a Muslim, it is obligatory that we have faith in all six tenets of belief in Âmantu What is ‘having faith’ then?
ANSWER
Believing means admitting, confirming and loving as if we saw it In order for one to be a Muslim, it is obligatory that one have faith; that is, one has to believe in the commandments and the prohibitions of our religion Indeed, it does not suffice to have faith alone; additionally, one must also love and regard them with reverence So this issue is a matter of knowledge Practising the rules of the religion is separate from accepting, loving and respecting them Whereas whether one carries out these commandments or not is related to committing sins or gaining thawâb, accepting and loving them are related to îmân (belief) The six fundemantal principles of faith are a complete inisible ensemble which are crucially important They do not tolerate even a shadow of doubt Not to love and not to like any of them are signs of disbelief no matter whether one believes in it or not
What is the definition of îmân?
You define îmân as in the following:
‘Îmân itself is without consulting mind, experience or philosophy, to confirm, to believe the facts which Muhammad (‘alaihissalâm) communicated as the Prophet If one confirms them because they are reasonable, one has confirmed mind, not the Prophet Or one will have confirmed the Messenger and the mind together, in which case the Prophet has not been trusted completely When confidence is incomplete, there is not îmân Îmân is to believe for certain in the six tenets of belief in the Âmantu For, when the pious are exalted in the Qur’ân alkarîm, it is purported, (They believe in the Unseen)’
This definition contradicts the Qur’ân, and is contrary to the 62th âyat of Sûrat alBaqara Îmân should be having faith in only Allahu ta’âlâ and in the Last Day This definition has nothing to do with Muhammadî path, either
ANSWER
The term Muhammadî is not appropriate This term belongs to orientalists and missionaries who do not believe in our Master, the Prophet’s prophethood, and who allege that the Qur’ân is not the Word of Allah, but the Word of Muhammad (‘alaihissalâm) Are the principles that must be believed in highlighted only in the 62th âyat of (sûra) Baqara?
Why are you drawing a veil over other âyats? However, in this way, you cannot hide the truth Îmân is not believing only in Allah and in the Last Day As a matter of fact, îmân is having faith in all six tenets of belief in the Âmantu What is praised in the 3rd âyat of Baqara Sûra is believing in the ghayb; that is, believing in the unseen Likewise, the six tenets of belief necessitate believing in the unseen, because we have not seen any of them with our eyes
Do you know how Hadrat Abû Bakr asSiddîq (radiyAllahu ta’âlâ ‘anh), the highest and the most auspicious of all human beings after prophets, was promoted to this high grade and attained the name of ‘Siddîq’? The reason for his receiving this honor is his saying with his heart, (Every word Allahu ta’âlâ reveals is true, and every word declared by His Prophet is true) These words of his bewildered the disbelievers, and being at a loss, they said, (How amazing! Verily, Muhammad bewitched Abû Bakr, because he believes and confirms His Muhammad ‘alaihissalâm’ ascent to the Mi’râj in a moment)
Our Master, the Prophet explained the îmân as follows by clarifying the âyats concerning the faith below:
(Îmân is having faith in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day, that is, having belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân ‘balance’ in qadar that is, that good (khair) and evil (sharr) are from Allâhu ta’âlâ, and in death and Resurrection Also, îmân is to bear witness that there is no ilâh except Allah, and that I am a born slave and the Messenger of Him) Bukhârî, Muslim, Nasâî
It is purported in the Qur’ân alkarîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers) Sûrat alBaqara 177
(They believe in the Unseen even if they do not see Allah, angels, the Doomsday, Paradise, and Hell) Sûrat alBaqara 3
(They believe in that which is revealed unto thee Muhammad ‘alaihissalâm’ and that which was revealed before thee, and are certain of the Hereafter) Sûrat alBaqara 4
The necessity of believing in Allah, in the Last Day, in His angels, In His books, in His prophets, and in the unseen is declared in the abovementioned three âyats
(He knows what lies before them and what is after them) Sûrat alBaqara 255
(And no person can ever die except by Allah’s leave) Sûrat Âli ‘Imrân 145
(Allah has decreed a stated term for you) Sûrat alAn’âm 2
The three âyats above highlight that whatever comes upon humanbeings is by Allahu ta’âlâ’s Will, and also indicate that one must believe in qadar
(If some good reaches them, they say, ‘This is from Allah,’ but if some evil befalls them, they say, ‘This is from you’ Say: ‘All things are from Allah,’ so what is wrong with these people that they fail to understand any word?) Sûrat anNisâ 78
The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ
(Muhammad ‘alaihissalâm is the Messenger of Allah and the Last of the prophets) Sûrat alAhzâb 40
Furthermore, that âyat declares that Hadrat Muhammad is the Prophet of Allahu ta’âlâ
Îmân is an imperative need for every person
Question: Is ‘having îmân’ not a requirement of the mind?
ANSWER
Our Master, the Prophet (sallAllâhu alaihi wa sallam) informed that a person without îmân will burn eternally in the fire of Hell This information is definitely true Believing this is as essential as believing in the fact that Allahu ta’âlâ exists and is One What does it mean to burn eternally in a fire? Imagining being burned eternally in a fire could drive anyone mad with fear And one would look for a way to secure oneself against this horrifying disaster The way to do this, in its turn, is very simple What will secure one against this everlasting disaster is merely ‘to believe that Allahu ta’âlâ exists and is One, and that Muhammad (‘alaihissalâm) is His Last Messenger, and that all the facts he has informed of are true’
If one says that one does not believe in the threat of burning eternally, that one does not fear such a disaster, that one is not looking for a way to escape that disaster, our challenge is: ‘Do you have an evidence, a document to base your disbelief on? What knowledge or science keeps you from believing?’ Certainly, one will not be able to adduce an evidence Can a statement not based on documentary facts be said to be knowledge or science? It may be called a supposition or assumption Would it not be necessary to secure oneself against the horrendous calamity of ‘burning in everlasting fire’ even if it were one to a billion probability? Wouldn’t a judicious person avoid such a misadventure? Wouldn’t one look for safety precautions against the possible danger of burning eternally in fire? As it is seen, îmân is the only choice for any person who has wisdom
Having îmân does not require enduring hardships such as paying taxes, donating property, carrying loads, and the deprivation of abstaining from pleasant, sweet tastes A heartfelt, devoted, sincere belief will do Nor is it necessary to inform unbelievers about one’s belief Imâm arRabbânî (rahimahullahu ta’âlâ) states, ‘Even if one does not believe in the fact that there will be eternal burning (for unbelievers), one should at least surmise for prudence’ sake’ Supposing timeless burning in a fire were a mere possibility, would it not be idiocy, a very grave eccentricity to refrain from the blessing of îmân, which is its only and definite remedy?
People who are deprived of îmân
Question: ‘If one is endowed with the blessing of îmân, is there any other blessing more precious than it? But, if one is deprived of the blessing of îmân, is there any other deprivation more desperate than it? ‘ What do these words of wisdom mean?
ANSWER
The ultimate conclusion is drawn after judging the last status What is considered important is eternal profit or loss The cause of attaining the eternal blessings or falling into eternal torments is conditional upon the existence of a treasure in one’s heart This treasure is having îmân; that is, becoming a Muslim Accordingly, those words of wisdom mean that one possesses all things if one has this treasure but one is deprived of all things if one does not have this treasure For example, suppose a pious Muslim who is the poorest of all people in the world If people say to him, ‘ If you give up your îmân, we will grant you all the imaginable fortunes, and the deeds You will also lead the world,’ that needy pious Muslim never accepts this offer As it is seen, a person with îmân has acquired not only an unattainable grade but also a treasure that cannot be bought, even when all the fortunes of the world come together
To sum up, if one who has faith in Allahu ta’âlâ keeps this credal state at one’s last breath, one will be in Paradise eternally In that case, if one does not have any other wordly things, does it really matter? As for unbelievers, the ultimate doom for them is the eternal Hell fire Even if they possess all the world, can it ward off the bitter end? For this reason, when we are doing any deed, our major concern must be the Consent of Allahu ta’âlâ; whether He is pleased with our occupation with a certain deed or not If He is pleased with that deed, rumblings of discontent from other people do not set any value Conversely, if He is not pleased with it, it is of no value whether people are content or pleased with it Then, our supreme measure of value in all our deeds must be the Consent of Allahu ta’âlâ
Stating the belief with the tongue
Question: I have a friend from England He has become a Muslim, and practices namâzes ritual prayers, but he has not informed people about his belief He says that if the English hear about his belief they will have a bad opinion of him He has read in the books that it is necessary to accept by heart and to state this belief with the tongue So he wants to learn that in the presence of how many people he must state his belief with his tongue, and also wants to learn that he will not be considered a Muslim if he dies before stating his belief with his tongue in the presence of people
ANSWER
Yes, in order to become a Muslim, it is obligatory to accept the tenets of belief by heart and to state this belief with the tongue However, (as for your friend) it is not necessary for him to inform others about his belief One must state one’s belief with the tongue in a Muslim country so that one can be known as a Muslim, so that religious and social dealings which concern Muslims can be applied to one as well, and so that one can be interred in a Muslim cemetery
Believing and loving
Question: It is said that all people who believe in Paradise, in Hell and in the existence of Allah are Mu’mins and they, who believe in this way, will be awarded Paradise Is it true?
ANSWER
It is plainly wrong! Shaytân, in the same way, believes in Allah, in Paradise and Hell, in the other tenets of belief, in angels, in prophets, in the heavenly books, in the Resurrection after death, and in the Day of Judgement; that is, Shaytân knows them as well However, it does not suffice only to know and to believe in the six fundemantal principles of belief in the Âmantu As well as believing in the six fundemantal principles of belief in the Âmantu, it is an additional condition that one must also accept and love all the commandments and prohibitions revealed by Allahu ta’âlâ One who does not love any of them cannot become a Muslim Apart from these, there is another issue; namely, hubbifillah and bughdifillah
That is, one must consider Allah’s friends as friends and His enemies as enemies If one stays away from His friends and loves His enemies, then one is not a Muslim
As it can be seen, even Shaytân believes in Âmantu, and knows it in detail But Shaytân does not accept and love them, and, what is more, considers the enemies of Allah as the friends and the friends of Allah as the enemies A person who knows and believes like Shaytân is not a Muslim
The most virtuous îmân
Question: What is the most virtuous îmân?
ANSWER
After believing in the six tenets of belief and having hubbifillah and bughdifillah, the most virtuous of all good deeds is to remember Allahu ta’âlâ all the time, and to do one’s all acts compatibly with the religion and for the sake of Allah
It is stated in a hadîthi sharîf:
(The most virtuous îmân is your knowing that Allahu ta’âlâ is with you no matter where you are) Tabarânî
ANSWER
Îmân means having belief in the six fundamental principles (Âmantu) of faith, and also accepting by heart all the commandments and prohibitions revealed to Muhammad (‘alaihissalâm) by Allahu ta’âlâ and delivered by him to us, and to state this belief with the tongue
The six fundamental principles of faith (âmantu) are as follows:
Âmantu bi’llâhi wa Malâ’ikatihi wa Kutubihi wa Rusûlihi walyawmilâkhiri wa bilqadari khairihi wa sharrihi minallâhi ta’âlâ walbâ’thu ba’dalmawt haqqun ashhadu an lâ ilâha illallâh wa ashhadu anna Muhammadan ’abduhu wa Rasûluhu
That is, I have belief in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Day of Resurrection and Judgement, and in qadar that is, that good and (khair) evil (sharr) are from Allahu ta’âlâ I bear witness that there is no ilâh (being to be worshipped) except Allah, and I bear witness that Muhammad (‘alaihissalâm) is His born slave and His Messenger
Îmân itself is without consulting mind, experience or philosophy, to confirm, to believe the facts which Hadrat Muhammad communicated as the Prophet If one confirms them because they are reasonable, one has confirmed mind, not the Prophet Or one will have confirmed the Messenger and the mind together, in which case the Prophet has not been trusted completely When confidence is incomplete, there is not îmân Allahu ta’âlâ purports in the third âyat of Sûrat alBaqara, (They believe in the Unseen even though they do not see, they believe in what My Prophet communicates) In addition, His Messenger declares, (There is no one more corruptive than one who measures the religion religious knowledge with one’s mind) Tabarânî
If one who does not believe in the effects of evil eye says, “Today science explains that rays that are invisible to the eye effect tasks in many areas For example, we can turn on or off our TVs and radios, or start our cars by using a remote control machine For this reason, from now on, I believe that the rays coming out from eyes may cause damage, this reasoning will have no worth then For, this person does not believe in what the religion states, but the rays streaming from a remote control machine Or one believes in both the rays and the Prophet That is, it is not îmân, because one believes them due to the fact that science accepts the existence of the rays, and that one bears witness to the effects of them It is necessary for us to believe in what are communicated in the religion even if science cannot prove them, and even if we cannot see their benefits and harms with our eyes The real belief is to believe in the unseen; that is, believing something without seeing it After one has seen, it is not îmân any more In fact, it will be a confession of eyewitnessing What is praised in the 3rd âyat of Sûrat alBaqara is having îmân in the ghayb, that is, believing in the unseen Likewise, the six fundamental principles of îmân necessitate having faith in the ghayb Because we have not seen any of them with our eyes
Our Master, the Prophet explained the îmân as follows by clarifying the âyats concerning the faith below:
(Îmân is having faith in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day, that is, having belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân ‘balance’ in qadar that is, that good (khair) and evil (sharr) are from Allahu ta’âlâ, and in death and Resurrection Also, îmân is to bear witness that there is no ilâh except Allah, and that I am a born slave and the Messenger of Him) Bukhârî, Muslim, Nasâî
It is purported in the Qur’ân alkarîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers) Sûrat alBaqara 177
(They believe in the Unseen even if they do not see Allah, angels, the Doomsday, Paradise, and Hell) Sûrat alBaqara 3
(They believe in that which is revealed unto thee (Muhammad ‘alaihissalâm’ ) and that which was revealed before thee, and are certain of the Hereafter) Sûrat alBaqara 4
The necessity of believing in Allah, in the Last Day, in His angels, In His books, in His prophets, and in the unseen is declared in the abovementioned three âyats
(He knows what lies before them and what is after them) Sûrat alBaqara 255
(And no person can ever die except by Allah’s leave) Sûrat Âli ‘Imrân 145
(Allah has decreed a stated term for you) Sûrat alAn’âm 2
The three âyats above highlight that whatever comes upon humanbeings is by Allahu ta’âlâ’s Will, and also indicate that one must believe in qadar
(If some good reaches them, they say, “This is from Allah but if some evil befalls them, they say, “This is from you Say: All things are from Allah,so what is wrong with these people that they fail to understand any word?) Sûrat anNisâ 78
The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ
(Muhammad (‘alaihissalâm) is the Messenger of Allah and the Last of the prophets) Sûrat alAhzâb 40
Furthermore, that âyat declares that Hadrat Muhammad is the Prophet of Allahu ta’âlâ
The meaning of Âmantu
The hadîthi sharîf stating the Âmantu purports as in the following:
(Îmân is having faith in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day, that is, having belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân ‘balance’ in qadar that is, that good (khair) and evil (sharr) are from Allahu ta’âlâ, and in death and Resurrection Also, îmân is to bear witness that there is no ilâh except Allah, and that I am a born slave and the Messenger of Him) Bukhârî, Muslim, Nasâî
Faith in Allah:
Having faith in Allahu ta’âlâ means accepting and believing with one’s heart in His existence, His Oneness, His having no partner, His creating everything out of nothing, and there being no creator other than Allah It means accepting and loving all of the rules of the religion which Allahu ta’âlâ has sent through with the mediation of the Last Prophet Muhammad (‘alaihissalâm) who came as rahmatallil‘alamîn (grace to all nations)
It is purported in an âyati karîma:
(Believe in Allah and His Messenger, the ummî Prophet!) Sûrat alA’râf 158
Faith in His Angels:
Angels are nûrânî (luminous, spiritual) creatures They are neither male or female It is a condition for us to love their deeds, and to accept, to confirm that they are all sinless and obedient
It is purported in an âyati karîma:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His Books, and in His messengers) Sûrat alBaqara 177
Faith in His Books:
The faith in the Books has to be as follows: The Zabûr (the original Psalms), the Tawrât (Torah), the Injîl (Latin Evangelium), the Qur’ân alkarîm, and all other books were sent down by Allahu ta’âlâ All of the Books are just and right; however, with the Last Book, the Our’ân alkarîm, Allahu ta’âlâ abolished the validity of other books Besides, one must also accept and confirm that the books before Qur’ân alkarîm were defiled by people, and they are no longer The Word of Allahu ta’âlâ
It is purported in an âyati karîma:
(They believe in that which is revealed Qur’ân alkarîm unto thee and that which was revealed before thee) Sûrat alBaqara 4
Faith in His Prophets:
One must accept and confirm that all prophets were selected by Allahu ta’âlâ, and they were all devoted, truthful, and did not commit any grave or venial sins A person who does not certify and who belittles even one of them becomes a kâfir (disbeliever) One must believe, accept and certify that the first prophet is Âdam (‘alaihissalâm), and the last one is Muhammad (‘alaihissalâm) One must put faith in this fact that our Master, the Prophet communicated the rules of the religion in the best and precise manner, and one must accept and love all these commandments and prohibitions
An âyati karîma purports:
(Those who believe in Allah and His messengers and do not make a distinction between any of them Allah will grant them their rewards) Sûrat anNisâ
Faith in Qadâ’ and Qadar:
Having faith in qadâ’ and qadar necessitate a person to believe that Allahu ta’âlâ has bestowed irâdai juz’iyya (partial will) upon people, and that people make selections using their partial wills, and that all of their deeds are created by Allahu ta’âlâ in the end The meaning of khair (good) and sharr (evil) is to know, to accept, to confirm and to esteem highly that all deeds are opted and willed by people, and that Allahu ta’âlâ creates them if He also wills
It is purported in an âyati karîma:
(The command of Allah is a predestined qadar that will certainly take place) Sûrat alAhzâb 38
Faith in the Last Day:
Faith in the Last Day means believing, accepting and esteeming highly that people will resurrect after the annihilation of everything, and that, after Judgement and Mîzân ‘balance,’
The Muslims will be awarded Paradise and the disbelievers will be in Hell eternally
An âyati karîma purports:
(They Muslims believe in Yawm alâkhir) Sûrat alBaqara 4
Faith in Kalimai shahâdat has to be as follows:
I bear witness; that is, I know and utter as if I saw that there is no ilâh save Allah Again, I bear witness; that is, I know and utter as if I saw that Muhammad (‘alaihissalâm) is a born servant, the Messenger and the Last Prophet of Allahu ta’âlâ
Two âyati karîmas purport:
(Muhammad (‘alaihissalâm) is the Messenger of Allah and the Last of the prophets) Sûrat alAhzâb 40
(As for Those who believe in Allah and His Prophet will have their light and rewards) Sûrat alHadîd 19
What is ‘having faith’?
Question: In order to be a Muslim, it is obligatory that we have faith in all six tenets of belief in Âmantu What is ‘having faith’ then?
ANSWER
Believing means admitting, confirming and loving as if we saw it In order for one to be a Muslim, it is obligatory that one have faith; that is, one has to believe in the commandments and the prohibitions of our religion Indeed, it does not suffice to have faith alone; additionally, one must also love and regard them with reverence So this issue is a matter of knowledge Practising the rules of the religion is separate from accepting, loving and respecting them Whereas whether one carries out these commandments or not is related to committing sins or gaining thawâb, accepting and loving them are related to îmân (belief) The six fundemantal principles of faith are a complete inisible ensemble which are crucially important They do not tolerate even a shadow of doubt Not to love and not to like any of them are signs of disbelief no matter whether one believes in it or not
What is the definition of îmân?
You define îmân as in the following:
‘Îmân itself is without consulting mind, experience or philosophy, to confirm, to believe the facts which Muhammad (‘alaihissalâm) communicated as the Prophet If one confirms them because they are reasonable, one has confirmed mind, not the Prophet Or one will have confirmed the Messenger and the mind together, in which case the Prophet has not been trusted completely When confidence is incomplete, there is not îmân Îmân is to believe for certain in the six tenets of belief in the Âmantu For, when the pious are exalted in the Qur’ân alkarîm, it is purported, (They believe in the Unseen)’
This definition contradicts the Qur’ân, and is contrary to the 62th âyat of Sûrat alBaqara Îmân should be having faith in only Allahu ta’âlâ and in the Last Day This definition has nothing to do with Muhammadî path, either
ANSWER
The term Muhammadî is not appropriate This term belongs to orientalists and missionaries who do not believe in our Master, the Prophet’s prophethood, and who allege that the Qur’ân is not the Word of Allah, but the Word of Muhammad (‘alaihissalâm) Are the principles that must be believed in highlighted only in the 62th âyat of (sûra) Baqara?
Why are you drawing a veil over other âyats? However, in this way, you cannot hide the truth Îmân is not believing only in Allah and in the Last Day As a matter of fact, îmân is having faith in all six tenets of belief in the Âmantu What is praised in the 3rd âyat of Baqara Sûra is believing in the ghayb; that is, believing in the unseen Likewise, the six tenets of belief necessitate believing in the unseen, because we have not seen any of them with our eyes
Do you know how Hadrat Abû Bakr asSiddîq (radiyAllahu ta’âlâ ‘anh), the highest and the most auspicious of all human beings after prophets, was promoted to this high grade and attained the name of ‘Siddîq’? The reason for his receiving this honor is his saying with his heart, (Every word Allahu ta’âlâ reveals is true, and every word declared by His Prophet is true) These words of his bewildered the disbelievers, and being at a loss, they said, (How amazing! Verily, Muhammad bewitched Abû Bakr, because he believes and confirms His Muhammad ‘alaihissalâm’ ascent to the Mi’râj in a moment)
Our Master, the Prophet explained the îmân as follows by clarifying the âyats concerning the faith below:
(Îmân is having faith in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day, that is, having belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân ‘balance’ in qadar that is, that good (khair) and evil (sharr) are from Allâhu ta’âlâ, and in death and Resurrection Also, îmân is to bear witness that there is no ilâh except Allah, and that I am a born slave and the Messenger of Him) Bukhârî, Muslim, Nasâî
It is purported in the Qur’ân alkarîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers) Sûrat alBaqara 177
(They believe in the Unseen even if they do not see Allah, angels, the Doomsday, Paradise, and Hell) Sûrat alBaqara 3
(They believe in that which is revealed unto thee Muhammad ‘alaihissalâm’ and that which was revealed before thee, and are certain of the Hereafter) Sûrat alBaqara 4
The necessity of believing in Allah, in the Last Day, in His angels, In His books, in His prophets, and in the unseen is declared in the abovementioned three âyats
(He knows what lies before them and what is after them) Sûrat alBaqara 255
(And no person can ever die except by Allah’s leave) Sûrat Âli ‘Imrân 145
(Allah has decreed a stated term for you) Sûrat alAn’âm 2
The three âyats above highlight that whatever comes upon humanbeings is by Allahu ta’âlâ’s Will, and also indicate that one must believe in qadar
(If some good reaches them, they say, ‘This is from Allah,’ but if some evil befalls them, they say, ‘This is from you’ Say: ‘All things are from Allah,’ so what is wrong with these people that they fail to understand any word?) Sûrat anNisâ 78
The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ
(Muhammad ‘alaihissalâm is the Messenger of Allah and the Last of the prophets) Sûrat alAhzâb 40
Furthermore, that âyat declares that Hadrat Muhammad is the Prophet of Allahu ta’âlâ
Îmân is an imperative need for every person
Question: Is ‘having îmân’ not a requirement of the mind?
ANSWER
Our Master, the Prophet (sallAllâhu alaihi wa sallam) informed that a person without îmân will burn eternally in the fire of Hell This information is definitely true Believing this is as essential as believing in the fact that Allahu ta’âlâ exists and is One What does it mean to burn eternally in a fire? Imagining being burned eternally in a fire could drive anyone mad with fear And one would look for a way to secure oneself against this horrifying disaster The way to do this, in its turn, is very simple What will secure one against this everlasting disaster is merely ‘to believe that Allahu ta’âlâ exists and is One, and that Muhammad (‘alaihissalâm) is His Last Messenger, and that all the facts he has informed of are true’
If one says that one does not believe in the threat of burning eternally, that one does not fear such a disaster, that one is not looking for a way to escape that disaster, our challenge is: ‘Do you have an evidence, a document to base your disbelief on? What knowledge or science keeps you from believing?’ Certainly, one will not be able to adduce an evidence Can a statement not based on documentary facts be said to be knowledge or science? It may be called a supposition or assumption Would it not be necessary to secure oneself against the horrendous calamity of ‘burning in everlasting fire’ even if it were one to a billion probability? Wouldn’t a judicious person avoid such a misadventure? Wouldn’t one look for safety precautions against the possible danger of burning eternally in fire? As it is seen, îmân is the only choice for any person who has wisdom
Having îmân does not require enduring hardships such as paying taxes, donating property, carrying loads, and the deprivation of abstaining from pleasant, sweet tastes A heartfelt, devoted, sincere belief will do Nor is it necessary to inform unbelievers about one’s belief Imâm arRabbânî (rahimahullahu ta’âlâ) states, ‘Even if one does not believe in the fact that there will be eternal burning (for unbelievers), one should at least surmise for prudence’ sake’ Supposing timeless burning in a fire were a mere possibility, would it not be idiocy, a very grave eccentricity to refrain from the blessing of îmân, which is its only and definite remedy?
People who are deprived of îmân
Question: ‘If one is endowed with the blessing of îmân, is there any other blessing more precious than it? But, if one is deprived of the blessing of îmân, is there any other deprivation more desperate than it? ‘ What do these words of wisdom mean?
ANSWER
The ultimate conclusion is drawn after judging the last status What is considered important is eternal profit or loss The cause of attaining the eternal blessings or falling into eternal torments is conditional upon the existence of a treasure in one’s heart This treasure is having îmân; that is, becoming a Muslim Accordingly, those words of wisdom mean that one possesses all things if one has this treasure but one is deprived of all things if one does not have this treasure For example, suppose a pious Muslim who is the poorest of all people in the world If people say to him, ‘ If you give up your îmân, we will grant you all the imaginable fortunes, and the deeds You will also lead the world,’ that needy pious Muslim never accepts this offer As it is seen, a person with îmân has acquired not only an unattainable grade but also a treasure that cannot be bought, even when all the fortunes of the world come together
To sum up, if one who has faith in Allahu ta’âlâ keeps this credal state at one’s last breath, one will be in Paradise eternally In that case, if one does not have any other wordly things, does it really matter? As for unbelievers, the ultimate doom for them is the eternal Hell fire Even if they possess all the world, can it ward off the bitter end? For this reason, when we are doing any deed, our major concern must be the Consent of Allahu ta’âlâ; whether He is pleased with our occupation with a certain deed or not If He is pleased with that deed, rumblings of discontent from other people do not set any value Conversely, if He is not pleased with it, it is of no value whether people are content or pleased with it Then, our supreme measure of value in all our deeds must be the Consent of Allahu ta’âlâ
Stating the belief with the tongue
Question: I have a friend from England He has become a Muslim, and practices namâzes ritual prayers, but he has not informed people about his belief He says that if the English hear about his belief they will have a bad opinion of him He has read in the books that it is necessary to accept by heart and to state this belief with the tongue So he wants to learn that in the presence of how many people he must state his belief with his tongue, and also wants to learn that he will not be considered a Muslim if he dies before stating his belief with his tongue in the presence of people
ANSWER
Yes, in order to become a Muslim, it is obligatory to accept the tenets of belief by heart and to state this belief with the tongue However, (as for your friend) it is not necessary for him to inform others about his belief One must state one’s belief with the tongue in a Muslim country so that one can be known as a Muslim, so that religious and social dealings which concern Muslims can be applied to one as well, and so that one can be interred in a Muslim cemetery
Believing and loving
Question: It is said that all people who believe in Paradise, in Hell and in the existence of Allah are Mu’mins and they, who believe in this way, will be awarded Paradise Is it true?
ANSWER
It is plainly wrong! Shaytân, in the same way, believes in Allah, in Paradise and Hell, in the other tenets of belief, in angels, in prophets, in the heavenly books, in the Resurrection after death, and in the Day of Judgement; that is, Shaytân knows them as well However, it does not suffice only to know and to believe in the six fundemantal principles of belief in the Âmantu As well as believing in the six fundemantal principles of belief in the Âmantu, it is an additional condition that one must also accept and love all the commandments and prohibitions revealed by Allahu ta’âlâ One who does not love any of them cannot become a Muslim Apart from these, there is another issue; namely, hubbifillah and bughdifillah
That is, one must consider Allah’s friends as friends and His enemies as enemies If one stays away from His friends and loves His enemies, then one is not a Muslim
As it can be seen, even Shaytân believes in Âmantu, and knows it in detail But Shaytân does not accept and love them, and, what is more, considers the enemies of Allah as the friends and the friends of Allah as the enemies A person who knows and believes like Shaytân is not a Muslim
The most virtuous îmân
Question: What is the most virtuous îmân?
ANSWER
After believing in the six tenets of belief and having hubbifillah and bughdifillah, the most virtuous of all good deeds is to remember Allahu ta’âlâ all the time, and to do one’s all acts compatibly with the religion and for the sake of Allah
It is stated in a hadîthi sharîf:
(The most virtuous îmân is your knowing that Allahu ta’âlâ is with you no matter where you are) Tabarânî
