MURATS44
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What is îmân?
Question: What is îmân?
ANSWER
Îmân means believing in the six fundamental principles of faith (Âmantu) along with all the commandments and prohibitions revealed to Muhammad (‘alaihissalâm) by Allahu ta’âlâ and delivered by him to us, and stating this belief with the tongue.
The six fundamental principles of faith (Âmantu) are as follows:
Âmantu bi’llâhi wa malâ’ikatihî wa kutubihî wa rusulihî wal-yawm-il-âkhiri wa bil-qadari khairihî wa sharrihî minallâhi ta’âlâ walba’thu ba’d-al-mawt haqqun ash-hadu an lâ ilâha illallâh wa ash-hadu anna Muhammadan ’abduhu wa Rasûluhu.
[That is, I believe in Allah, in His angels, in His books, in His prophets, in the Day of Resurrection and Judgement, and in qadar and that good (khair) and evil (sharr) are from Allah. I bear witness that there is no one but Allah worthy of worship and I bear witness that Muhammad (‘alaihissalâm) is His human slave and His last 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-ul-Baqara: “They believe in the Unseen [they believe in everything My Prophet communicates, even though they do not see it].” His Messenger, too, declares, “There is no one more corruptive than he who measures the religion [religious knowledge] with his 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 fields. For example, we can operate our TVs, radios, and 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 because this person does not believe in what the religion communicates, but in the rays streaming from a remote control machine. Or one believes in both the rays and the Prophet. In other words, one believes them on account of the fact that science accepts the existence of the rays and that one bears witness to the effects of them, which is not îmân in either case. It is necessary for us to believe all the rules of 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, to believe in something without seeing it. After you have seen it, it is not îmân any more. In fact, it will be a confession of what you have seen. What is praised in the 3rd âyat of Sûrat-ul-Baqara is to have îmân in the ghayb, that is, to believe without seeing. Likewise, the six fundamental principles of îmân necessitate having belief in the ghayb because we have not seen any of them with our eyes.
Our Master the Prophet explained the îmân by clarifying the following âyats concerning the belief:
(Îmân is to have belief in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day [that is, to have belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân] in qadar and that good (khair) and evil (sharr) are from Allahu ta’âlâ, and in death and Resurrection. It is to bear witness that there is no ilâh except Allah and that I am a human slave and Messenger of His.) [Bukhârî, Muslim, Nasâî]
It is purported in the Qur’ân al-karîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers.) [Sûrat-ul-Baqara 177]
(They believe in the Unseen [they believe in Allah, angels, the Doomsday, Paradise and Hell, even if they do not see them].) [Sûrat-ul-Baqara 3]
(They believe in that which is revealed to you and that which was revealed [other Divine Books] before you. They have belief in the Hereafter.) [Sûrat-ul-Baqara 4]
Having belief in Allah, in the Last Day, in His angels, in His books, in His prophets, and in the Unseen is declared in the above-mentioned three âyats.
(Allah knows what they did and what they will do.) [Sûrat-ul-Baqara 255]
(No one can die without Allah’s permission.) [Sûrat-u Âl-i ‘Imrân 145]
(Only Allah decrees the time of death.) [Sûrat-ul-An’âm 2]
The three âyats above communicate that whatever comes upon human beings is by Allahu ta’âlâ’s Will and so indicate that one must believe in qadar.
(If any good reaches them, they say, “This is from Allah,” but if any evil reaches them, they say, “This happened because of you.” Say: “All things are from Allah.” What is wrong with these people that they do not understand any word?) [Sûrat-un-Nisâ 78]
The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ.
(Muhammad (‘alaihis-salâm) is the Messenger of Allah and the last of the prophets.) [Sûrat-ul-Ahzâb 40]
This âyat states that Hadrat Muhammad is the Prophet of Allahu ta’âlâ.
The meaning of Âmantu
The hadîth-i sharîf stating the Âmantu purports as follows:
(Îmân is to have belief in Allah, in His angels, in His books, in His prophets, in the Last Day, [that is, to have belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân] in qadar and that good (khair) and evil (sharr) are from Allah, and in death and Resurrection. It is to bear witness that there is no ilâh except Allah and that I am a human slave and Messenger of His.) [Bukhârî, Muslim, Nasâî]
Belief in Allah
Having belief 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 He has sent through the mediation of the Last Prophet Muhammad (‘alaihissalâm) who came as rahmat-al-lil-‘alamîn [mercy to the whole creation].
It is purported in an âyat-i karîma:
(Believe in Allah and His Messenger, the ummî Prophet.) [Sûrat al-A’râf 158]
Belief in His angels
Angels are nûrânî [luminous, spiritual] creatures. They are neither male nor female. We have to love their deeds; and we have to accept and confirm that they are all sinless and obedient.
It is purported in an âyat-i karîma:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers.) [Sûrat-ul-Baqara 177]
Belief in His Books
You have to believe that the Zabûr, the Tawrât, the Injîl, the Qur’ân al-karîm, and all other Divine Books were sent down by Allahu ta’âlâ and that all of the Books are true. Belief in the Books means knowing, accepting, and confirming the fact that the Books before the Qur’ân al-karîm were defiled and changed by people and that they are no longer the word of Allah. It is necessary to believe that even if all of the Books sent down before the Qur’ân al-karîm were intact and unchanged, Allahu ta’âlâ invalidated them, that is, abolished the validity of them. An âyat purport:
(They believe in that which is revealed to you [Qur’ân al-karîm] and the Books which were revealed before you.) [Sûrat-ul-Baqara 4]
Belief in His prophets
You must accept and confirm that all prophets were selected by Allahu ta’âlâ, that they were all devoted, truthful, and that they 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]. You must believe, accept and certify that the first prophet is Âdam (‘alaihissalâm) and the last one is Muhammad (‘alaihissalâm). You must put faith in this fact that our Master the Prophet communicated the rules of the religion completely and precisely, and you must accept and love all these commandments and prohibitions.
An âyat-i karîma purports:
(Those who believe in Allah and His messengers and do not make a distinction between any of them will have their rewards from Allah.) [Sûrat-un-Nisâ 152]
Belief in Qadâ’ and Qadar
Having belief in qadâ’ and qadar requires a person to believe that Allahu ta’âlâ has bestowed irâda-i juz’iyya [partial will] upon people, and that people make options using their partial will, 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 âyat-i karîma:
(The command of Allah is a predestined qadar that will certainly take place.) [Sûrat-ul-Ahzâb 38]
Belief in the Last Day
Belief in the Last Day means believing, accepting and esteeming highly that people will be resurrected after the annihilation of everything; and after Judgement and Mîzân, Muslims will be awarded eternal Paradise and disbelievers will be in eternal Hell.
An âyat-i karîma purports:
(They [Muslims] believe in Yawm al-âkhir.) [Sûrat-ul-Baqara 4]
Belief in Kalima-i 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 human slave, the Messenger and the Last Prophet of Allahu ta’âlâ.
Two âyat-i karîmas purport:
(Muhammad (‘alaihis-salâm) is the Messenger of Allah and the last of the prophets.) [Sûrat-ul-Ahzâb 40]
(For those who believe in Allah and His Prophet, there are nûr and rewards with their Rabb.) [Sûrat-ul-Hadîd 19]
What is “having belief”?
Question: In order to be a Muslim, it is obligatory that we have belief in all six tenets of faith in the Âmantu. But what is “having belief”?
ANSWER
Believing something means admitting, confirming and loving as if we saw it. In order for one to be a Muslim, it is obligatory that one have belief; that is, one has to believe in the commandments and prohibitions of our religion. Indeed, it does not suffice to believe alone; additionally, one must also love and esteem them highly. 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 performs these commandments or not is related to committing sins or gaining thawâb, accepting and loving them are related to îmân (belief). The six fundamental principles of faith, which are crucially important, are considered as a whole. They do not tolerate even a shadow of doubt. Not to love any of them is a sign of disbelief no matter whether one believes 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 (‘alaihis-salâm) 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 al-karîm, it is purported, ‘They believe in the Unseen.’”
This definition contradicts the Qur’ân, and is contrary to the 62th âyat of Sûrat-ul-Baqara. Îmân is to have belief only in Allahu ta’âlâ and 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 (‘alaihis-salâm). 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 to have belief only in Allah and in the Last Day. In fact, îmân is to have belief in all six tenets of belief in the Âmantu. What is praised in the 3rd âyat of Sûrat-ul-Baqara is to believe in the ghayb, that is, to believe in the Unseen. Likewise, the six tenets of belief requires believing in the Unseen because we have not seen any of them with our eyes.
Do you know how Hadrat Abû Bakr as-Siddîq (radiy-Allahu ta’âlâ ‘anh), the highest and the most auspicious of all human beings after prophets, was promoted to this high grade and earned the epithet 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 ‘alaihis-salâm) ascent to the Mi’râj in a moment.”
Our Master the Prophet explained “îmân” by clarifying the following âyats concerning the belief:
(Îmân is to have belief in Allah, in His angels, in His books, in His prophets, in the Last Day [that is, to have belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân] in qadar and that good (khair) and evil (sharr) are from Allah, and in death and Resurrection. It is to bear witness that there is no ilâh except Allah and that I am a human slave and Messenger of His.) [Bukhârî, Muslim, Nasâî]
It is purported in the Qur’ân al-karîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers.) [Sûrat-ul-Baqara 177]
(They believe in the Unseen [they believe in Allah, angels, the Doomsday, Paradise and Hell, even if they do not see them].) [Sûrat-ul-Baqara 3]
(They believe in that which is revealed to you and that which was revealed [other Divine Books] before you. They have belief in the Hereafter.) [Sûrat-ul-Baqara 4]
Having belief in Allah, in the Last Day, in His angels, in His books, in His prophets, and in the Unseen is declared in the above-mentioned three âyats.
(Allah knows what they did and what they will do.) [Sûrat-ul-Baqara 255]
(No one can die without Allah’s permission.) [Sûrat-u Âl-i ‘Imrân 145]
(Only Allah decrees the time of death.) [Sûrat-ul-An’âm 2]
The three âyats above communicate that whatever comes upon humanbeings is by Allahu ta’âlâ’s Will and so indicate that one must believe in qadar.
(If any good reaches them, they say, “This is from Allah,” but if any evil reaches them, they say, “This happened because of you.” Say: “All things are from Allah.” Why do these people not understand any word?) [Sûrat-un-Nisâ 78]
The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ.
(Muhammad (‘alaihis-salâm) is the Messenger of Allah and the last of the prophets.) [Sûrat-ul-Ahzâb 40]
This âyat states that Hadrat Muhammad is the Prophet of Allahu ta’âlâ.
Îmân is necessary for every person
Question: Is “having îmân” not a requirement of ‘aql [reason, wisdom]?
ANSWER
Our Master the Prophet (sall-Allahu 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 (‘alaihis-salâm) 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 evidence, a document to base your disbelief on? What knowledge or science keeps you from believing?” Certainly, one will not be able to adduce 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 abstaining from pleasant, sweet tastes. A heartfelt, devoted, sincere belief will do. Nor is it necessary to inform unbelievers about one’s belief. Imâm-i-Rabbânî (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 title 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 belief 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 worldly things, does it really matter? As for disbelievers, the ultimate doom for them is the eternal Hell fire. Even if they possess the entire 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 practises namâzes [ritual prayers], but he has not informed people of 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 by word of mouth. So he wants to learn that in the presence of how many people he must state his belief with his tongue; and he also wants to learn whether he will 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 of his belief. You must state your belief with the tongue in a Muslim country so that you can be known as a Muslim, and religious and social dealings which concern Muslims can be applied to you, and you 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 so, 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 Divine Books, in the Resurrection after death, and in the Day of Judgement; that is, Shaytân knows them, too. However, it does not suffice only to know and to believe in the six fundamental principles in the Âmantu. As well as believing in the six fundamental 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, hubb-i-fillah and bughd-i-fillah.
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 is 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 isthemost virtuous îmân?
ANSWER
After believing in the six tenets of belief and having hubb-i-fillah and bughd-i-fillah, 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 hadîth-i sharîf:
(The most virtuous îmân is your knowing that Allahu ta’âlâ is with you no matter where you are.) [Tabarânî]
Question: What is îmân?
ANSWER
Îmân means believing in the six fundamental principles of faith (Âmantu) along with all the commandments and prohibitions revealed to Muhammad (‘alaihissalâm) by Allahu ta’âlâ and delivered by him to us, and stating this belief with the tongue.
The six fundamental principles of faith (Âmantu) are as follows:
Âmantu bi’llâhi wa malâ’ikatihî wa kutubihî wa rusulihî wal-yawm-il-âkhiri wa bil-qadari khairihî wa sharrihî minallâhi ta’âlâ walba’thu ba’d-al-mawt haqqun ash-hadu an lâ ilâha illallâh wa ash-hadu anna Muhammadan ’abduhu wa Rasûluhu.
[That is, I believe in Allah, in His angels, in His books, in His prophets, in the Day of Resurrection and Judgement, and in qadar and that good (khair) and evil (sharr) are from Allah. I bear witness that there is no one but Allah worthy of worship and I bear witness that Muhammad (‘alaihissalâm) is His human slave and His last 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-ul-Baqara: “They believe in the Unseen [they believe in everything My Prophet communicates, even though they do not see it].” His Messenger, too, declares, “There is no one more corruptive than he who measures the religion [religious knowledge] with his 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 fields. For example, we can operate our TVs, radios, and 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 because this person does not believe in what the religion communicates, but in the rays streaming from a remote control machine. Or one believes in both the rays and the Prophet. In other words, one believes them on account of the fact that science accepts the existence of the rays and that one bears witness to the effects of them, which is not îmân in either case. It is necessary for us to believe all the rules of 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, to believe in something without seeing it. After you have seen it, it is not îmân any more. In fact, it will be a confession of what you have seen. What is praised in the 3rd âyat of Sûrat-ul-Baqara is to have îmân in the ghayb, that is, to believe without seeing. Likewise, the six fundamental principles of îmân necessitate having belief in the ghayb because we have not seen any of them with our eyes.
Our Master the Prophet explained the îmân by clarifying the following âyats concerning the belief:
(Îmân is to have belief in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day [that is, to have belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân] in qadar and that good (khair) and evil (sharr) are from Allahu ta’âlâ, and in death and Resurrection. It is to bear witness that there is no ilâh except Allah and that I am a human slave and Messenger of His.) [Bukhârî, Muslim, Nasâî]
It is purported in the Qur’ân al-karîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers.) [Sûrat-ul-Baqara 177]
(They believe in the Unseen [they believe in Allah, angels, the Doomsday, Paradise and Hell, even if they do not see them].) [Sûrat-ul-Baqara 3]
(They believe in that which is revealed to you and that which was revealed [other Divine Books] before you. They have belief in the Hereafter.) [Sûrat-ul-Baqara 4]
Having belief in Allah, in the Last Day, in His angels, in His books, in His prophets, and in the Unseen is declared in the above-mentioned three âyats.
(Allah knows what they did and what they will do.) [Sûrat-ul-Baqara 255]
(No one can die without Allah’s permission.) [Sûrat-u Âl-i ‘Imrân 145]
(Only Allah decrees the time of death.) [Sûrat-ul-An’âm 2]
The three âyats above communicate that whatever comes upon human beings is by Allahu ta’âlâ’s Will and so indicate that one must believe in qadar.
(If any good reaches them, they say, “This is from Allah,” but if any evil reaches them, they say, “This happened because of you.” Say: “All things are from Allah.” What is wrong with these people that they do not understand any word?) [Sûrat-un-Nisâ 78]
The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ.
(Muhammad (‘alaihis-salâm) is the Messenger of Allah and the last of the prophets.) [Sûrat-ul-Ahzâb 40]
This âyat states that Hadrat Muhammad is the Prophet of Allahu ta’âlâ.
The meaning of Âmantu
The hadîth-i sharîf stating the Âmantu purports as follows:
(Îmân is to have belief in Allah, in His angels, in His books, in His prophets, in the Last Day, [that is, to have belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân] in qadar and that good (khair) and evil (sharr) are from Allah, and in death and Resurrection. It is to bear witness that there is no ilâh except Allah and that I am a human slave and Messenger of His.) [Bukhârî, Muslim, Nasâî]
Belief in Allah
Having belief 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 He has sent through the mediation of the Last Prophet Muhammad (‘alaihissalâm) who came as rahmat-al-lil-‘alamîn [mercy to the whole creation].
It is purported in an âyat-i karîma:
(Believe in Allah and His Messenger, the ummî Prophet.) [Sûrat al-A’râf 158]
Belief in His angels
Angels are nûrânî [luminous, spiritual] creatures. They are neither male nor female. We have to love their deeds; and we have to accept and confirm that they are all sinless and obedient.
It is purported in an âyat-i karîma:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers.) [Sûrat-ul-Baqara 177]
Belief in His Books
You have to believe that the Zabûr, the Tawrât, the Injîl, the Qur’ân al-karîm, and all other Divine Books were sent down by Allahu ta’âlâ and that all of the Books are true. Belief in the Books means knowing, accepting, and confirming the fact that the Books before the Qur’ân al-karîm were defiled and changed by people and that they are no longer the word of Allah. It is necessary to believe that even if all of the Books sent down before the Qur’ân al-karîm were intact and unchanged, Allahu ta’âlâ invalidated them, that is, abolished the validity of them. An âyat purport:
(They believe in that which is revealed to you [Qur’ân al-karîm] and the Books which were revealed before you.) [Sûrat-ul-Baqara 4]
Belief in His prophets
You must accept and confirm that all prophets were selected by Allahu ta’âlâ, that they were all devoted, truthful, and that they 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]. You must believe, accept and certify that the first prophet is Âdam (‘alaihissalâm) and the last one is Muhammad (‘alaihissalâm). You must put faith in this fact that our Master the Prophet communicated the rules of the religion completely and precisely, and you must accept and love all these commandments and prohibitions.
An âyat-i karîma purports:
(Those who believe in Allah and His messengers and do not make a distinction between any of them will have their rewards from Allah.) [Sûrat-un-Nisâ 152]
Belief in Qadâ’ and Qadar
Having belief in qadâ’ and qadar requires a person to believe that Allahu ta’âlâ has bestowed irâda-i juz’iyya [partial will] upon people, and that people make options using their partial will, 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 âyat-i karîma:
(The command of Allah is a predestined qadar that will certainly take place.) [Sûrat-ul-Ahzâb 38]
Belief in the Last Day
Belief in the Last Day means believing, accepting and esteeming highly that people will be resurrected after the annihilation of everything; and after Judgement and Mîzân, Muslims will be awarded eternal Paradise and disbelievers will be in eternal Hell.
An âyat-i karîma purports:
(They [Muslims] believe in Yawm al-âkhir.) [Sûrat-ul-Baqara 4]
Belief in Kalima-i 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 human slave, the Messenger and the Last Prophet of Allahu ta’âlâ.
Two âyat-i karîmas purport:
(Muhammad (‘alaihis-salâm) is the Messenger of Allah and the last of the prophets.) [Sûrat-ul-Ahzâb 40]
(For those who believe in Allah and His Prophet, there are nûr and rewards with their Rabb.) [Sûrat-ul-Hadîd 19]
What is “having belief”?
Question: In order to be a Muslim, it is obligatory that we have belief in all six tenets of faith in the Âmantu. But what is “having belief”?
ANSWER
Believing something means admitting, confirming and loving as if we saw it. In order for one to be a Muslim, it is obligatory that one have belief; that is, one has to believe in the commandments and prohibitions of our religion. Indeed, it does not suffice to believe alone; additionally, one must also love and esteem them highly. 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 performs these commandments or not is related to committing sins or gaining thawâb, accepting and loving them are related to îmân (belief). The six fundamental principles of faith, which are crucially important, are considered as a whole. They do not tolerate even a shadow of doubt. Not to love any of them is a sign of disbelief no matter whether one believes 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 (‘alaihis-salâm) 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 al-karîm, it is purported, ‘They believe in the Unseen.’”
This definition contradicts the Qur’ân, and is contrary to the 62th âyat of Sûrat-ul-Baqara. Îmân is to have belief only in Allahu ta’âlâ and 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 (‘alaihis-salâm). 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 to have belief only in Allah and in the Last Day. In fact, îmân is to have belief in all six tenets of belief in the Âmantu. What is praised in the 3rd âyat of Sûrat-ul-Baqara is to believe in the ghayb, that is, to believe in the Unseen. Likewise, the six tenets of belief requires believing in the Unseen because we have not seen any of them with our eyes.
Do you know how Hadrat Abû Bakr as-Siddîq (radiy-Allahu ta’âlâ ‘anh), the highest and the most auspicious of all human beings after prophets, was promoted to this high grade and earned the epithet 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 ‘alaihis-salâm) ascent to the Mi’râj in a moment.”
Our Master the Prophet explained “îmân” by clarifying the following âyats concerning the belief:
(Îmân is to have belief in Allah, in His angels, in His books, in His prophets, in the Last Day [that is, to have belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân] in qadar and that good (khair) and evil (sharr) are from Allah, and in death and Resurrection. It is to bear witness that there is no ilâh except Allah and that I am a human slave and Messenger of His.) [Bukhârî, Muslim, Nasâî]
It is purported in the Qur’ân al-karîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers.) [Sûrat-ul-Baqara 177]
(They believe in the Unseen [they believe in Allah, angels, the Doomsday, Paradise and Hell, even if they do not see them].) [Sûrat-ul-Baqara 3]
(They believe in that which is revealed to you and that which was revealed [other Divine Books] before you. They have belief in the Hereafter.) [Sûrat-ul-Baqara 4]
Having belief in Allah, in the Last Day, in His angels, in His books, in His prophets, and in the Unseen is declared in the above-mentioned three âyats.
(Allah knows what they did and what they will do.) [Sûrat-ul-Baqara 255]
(No one can die without Allah’s permission.) [Sûrat-u Âl-i ‘Imrân 145]
(Only Allah decrees the time of death.) [Sûrat-ul-An’âm 2]
The three âyats above communicate that whatever comes upon humanbeings is by Allahu ta’âlâ’s Will and so indicate that one must believe in qadar.
(If any good reaches them, they say, “This is from Allah,” but if any evil reaches them, they say, “This happened because of you.” Say: “All things are from Allah.” Why do these people not understand any word?) [Sûrat-un-Nisâ 78]
The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ.
(Muhammad (‘alaihis-salâm) is the Messenger of Allah and the last of the prophets.) [Sûrat-ul-Ahzâb 40]
This âyat states that Hadrat Muhammad is the Prophet of Allahu ta’âlâ.
Îmân is necessary for every person
Question: Is “having îmân” not a requirement of ‘aql [reason, wisdom]?
ANSWER
Our Master the Prophet (sall-Allahu 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 (‘alaihis-salâm) 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 evidence, a document to base your disbelief on? What knowledge or science keeps you from believing?” Certainly, one will not be able to adduce 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 abstaining from pleasant, sweet tastes. A heartfelt, devoted, sincere belief will do. Nor is it necessary to inform unbelievers about one’s belief. Imâm-i-Rabbânî (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 title 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 belief 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 worldly things, does it really matter? As for disbelievers, the ultimate doom for them is the eternal Hell fire. Even if they possess the entire 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 practises namâzes [ritual prayers], but he has not informed people of 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 by word of mouth. So he wants to learn that in the presence of how many people he must state his belief with his tongue; and he also wants to learn whether he will 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 of his belief. You must state your belief with the tongue in a Muslim country so that you can be known as a Muslim, and religious and social dealings which concern Muslims can be applied to you, and you 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 so, 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 Divine Books, in the Resurrection after death, and in the Day of Judgement; that is, Shaytân knows them, too. However, it does not suffice only to know and to believe in the six fundamental principles in the Âmantu. As well as believing in the six fundamental 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, hubb-i-fillah and bughd-i-fillah.
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 is 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 isthemost virtuous îmân?
ANSWER
After believing in the six tenets of belief and having hubb-i-fillah and bughd-i-fillah, 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 hadîth-i sharîf:
(The most virtuous îmân is your knowing that Allahu ta’âlâ is with you no matter where you are.) [Tabarânî]
